A new postil conteinyng most godly and learned sermons vpon all the Sonday Gospelles, that be redde in the church thorowout the yeare ...

A new postil conteinyng most godly and learned sermons vpon all the Sonday Gospelles, that be redde in the church thorowout the yeare ...

Table of contents

Title page

Certayne Sentences of holy Scripture.

TO HIS FAITHFVLL FELOVV Labourers in the Lordes haruest▪ the Ministers and Preachers of Gods most holy word, THOMAS BECON wisheth the spirite of knowledge, of strength, and of constancie vnto the end, from God the Father, thorowe IESVS CHRIST our Lorde.

A Prayer to be sayde before the Sermon.

A shorter prayer before the Sermon.

A thankes geuynge after the Sermon.

The first Sonday of Aduent. ¶The Gospell of Mathew. xxi.

THE EXPOSITION.

The seconde Sonday of Aduent. ¶The Gospell of S. Luke. xxi.

THE EXPOSITION.

The thirde Sonday in Aduent. ¶The Gospell of Math. xi.

THE EXPOSITION.

The fourthe Sonday of Aduent. ¶The Gospell of S. Iohn. i.

THE EXPOSITION.

Christmas day. ¶The Gospell of S. Luke ij.

THE EXPOSITION.

The second sermon vpon the saying of the Angel as concerning that Christ was borne.

The thyrde sermon of the songe of the Angels.

The second parte of this verse. In earthe peace.

The thyrd part of this songe And good will towardes men.

The fourthe Sermon as concernyng the hystorie of Mary, and the Shepheardes.

The sonday before Newe yeares daye. ¶The Gospell, Luke. ii.

THE EXPOSITION.

The Circumcision of Christ and of the Iewes. The fyrst sermon. Galat. iiii.

THE EXPOSITION.

The second Sermon of the name Iesu out of the Gospell of Luke ij.

THE EXPOSITION.

Vpon the Epiphanie of the Lord, otherwyse called the twelfth daye. Mathew ij.

THE EXPOSITION.

An other sermon of the Baptisme of Christ vpon Twelfth daye. Math. iii.

THE EXPOSITION.

The fyrst Sonday after Twelfth day, vpon the Gospell, Luke ij.

THE EXPOSITION.

The seconde Sonday after Twelfth day. ¶The Gospel. Iohn. ii.

THE EXPOSITION.

The thyrd Sonday after the twelfth day, vpon the Gospell, Math. viii.

THE EXPOSITION.

The iiii. Sonday after Twelfth day. Upon the Gospell. Math. viii.

THE EXPOSITION.

The fyfte Sonday after twelfth daye, Upon the Gospel, Math. xiii.

THE EXPOSITION.

The Sonday called Septuagesima. The Gospell. Math. xx.

THE EXPOSITION.

The Sonday called Sexagesima. ¶The Gospell. Luke. viii.

THE EXPOSITION.

The Purification of S. Mary the virgin. The first parte of the Gospel. Luc. ii.

THE EXPOSITION.

The second Sermon of Simeon in the Temple. ¶The Gospell. Luke. ii.

THE EXPOSITION.

The Sonday called Quinquagesima. ¶ The Gospell. Luke. xviii.

THE EXPOSITION.

The fyrst Sonday in Lent. The Gospell. Math. iiii.

THE EXPOSITION.

The seconde sondaye in Lent. ¶The Gospell. Math. xv.

THE EXPOSITION.

The thirde Sonday in Lent. ¶The Gospell. Luc. xi.

THE EXPOSITION.

The fourthe Sondaye in Lent. ¶The Gospell. Iohn. vi.

THE EXPOSITION.

The fyueth Sondaye in Lent. ¶The Gospell Iohn. viii.

THE EXPOSITION.

The Sonday next before Easter, cōmonly called Palme sondaye. ¶The Gospell. Math. xxvi.

THE EXPOSITION.

The Gospell on Easter day. Iohn. xx.

THE EXPOSITION.

The first Sonday after Easter. ¶The Gospell. Iohn. xx.

THE EXPOSITION.

The second sonday after Easter ¶ The Gospell. Iohn. x.

THE EXPOSITION.

The third Sonday after Easter, ¶The Gospell. Ihon. xvi.

THE EXPOSITION.

The fourthe Sonday after Easter. ¶The Gospell. Iohn. xvi.

THE EXPOSITION.

The fyfte Sonday after Easter. ¶The Gospell. Ihon. xvi.

THE EXPOSITION.

A Sermon for the feast of the Ascension of Christe, made vpon the Epistle of that daye. Actes. i.

THE EXPOSITION.

The Sonday after the Ascension. ¶The Gospell. Ihon. xvi.

THE EXPOSITION.

A Sermon on the Epistle on VVhitsondaye. Acte. ii.

THE EXPOSITION.

The second Sermon on whitsonday. ¶The Gospell. Ihon. xiiii.

THE EXPOSITION.

A Sermon for VVhitson Monday. ¶The Gospell. Iohn. iii.

THE EXPOSITION.

The first Sermon on Trinitie Sonday. Of the feaste.

An other Sermon on Trinitie Sonday. ¶The Gospell. Iohn. iii.

An other Sermon on Trinitie Sonday. ¶The Gospell. Iohn. iii.

¶The seconde parte of this Appostell, beginnyng at the firste Sondaie after Trinitie Sondaie, vpon the Gospell of Luke. xvj.

THE EXPOSITION.

The .ij. Sondaie after Trinitie Sondaie. The Gospell. Luke. xiiii.

THE EXPOSITION.

The .iij. Sondaie after Trinitie Sondaie. The Gospell. Luke. xv.

THE EXPOSITION.

¶The .iiij. Sondaie after Trinitie Sondaie. The Gospell. Luke. vi.

THE EXPOSITION.

¶The .v. Sondaie after Trinitie Sondaie. The Gospell. Luke. v.

THE EXPOSITION.

¶The .vj. Sondaie after Trinitie Sondaie. The Gospell. Matth. v.

THE EXPOSITION.

¶The .vij. Sondaie after Trinitie Sondaie. The Gospell. Matth. viii.

THE EXPOSITION.

The .viij. Sondaie after Trinitie Sondaie. The Gospell. Matth. vii.

THE EXPOSITION.

The ninthe Sonday after Trinitie. ¶The Gospell. Luke. xvi.

THE EXPOSITION.

The tenth Sonday after Trinitie sonday ¶ The Gospell. Luke xix.

THE EXPOSITION.

The xi Sonday after Trinitie sonday. ¶ The Gospell. Luke. xviii.

THE EXPOSITION.

The xij Sonday after Trinitie sonday. ¶ The Gospell. Marc. vii.

THE EXPOSITION.

The .xiii. Sonday after Trinitie. ¶The Gospell. Luke. x.

THE EXPOSITION.

The xiiii. Sonday after Trinitie sonday. ¶ The Gospell. Luke. xvii.

THE EXPOSITION.

The xv. Sonday after Trinitie sonday. ¶ The Gospell. Math. vi.

THE EXPOSITION.

The .xvi Sonday after Trinitie. ¶The Gospell. Luke. vii.

THE EXPOSITION.

The .xvii. Sonday after Trinitie Sonday. ¶The Gospell of Luke. xiiii.

THE EXPOSITION.

The xviii Sonday after trinitie Sonday The Gospell Math xxii.

THE EXPOSITION.

The .xix Sonday after Trinitie. ¶ The Gospell. Math. ix.

THE EXPOSITION.

The .xx Sonday after Trinitie Sondaye. ¶The Gospell. Math. xxii.

THE EXPOSITION.

The .xxi Sonday after Trinitie Sonday. ¶ The Gospell of Iohn. iiii.

THE EXPOSITION.

The .xxii Sonday after Trinitie Sonday. ¶The Gospell. Math. xviii.

THE EXPOSITION.

The xxiii. Sonday after trinitie Sonday The Gospell Math. xxii.

THE EXPOSITION.

The .xxiiii Sonday after Trinitie Sonday. ¶ The Gospell. Math. ix.

THE EXPOSITION.

The xxv Sonday after Trinitie Sonday. ¶The Gospell of Iohn. vi.

THE EXPOSITION.

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A new Postil Conteinyng most Godly and learned sermons vpon all the Sonday Gospelles, that be redde in the Church thorowout the yeare: Lately set foorth vnto the great profite not onely of al Curates, and spirituall Ministers, but also of all other godly and Faythfull Readers.

Perused and allowed accordyng to the Quenes Maiesties Iniunctions.

Imprinted at London in Fletestrete nere to S. Dunstons church, by Thomas Marshe. M. D. LXVI.

Certayne Sentences of holy Scripture.

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Esai. lii. Rom. x.

O Howe beautiful are the feete of them, which bryng the gladde tydynges of peace, and shewe the good and ioyefull newes of our saluation.

Esai. lv.

LIke as the rayne and snowe commeth downe from heauen, and returneth not thither agayn, but watereth the earth, maketh it fruitful and grene, that it may geue corne to the sower, and bread to the eater: so the worde also that commeth out of my mouthe, shall not turne agayn voyde vnto me, but shall accomplishe my wille, and prosper in them, vnto whome I sende it.

Hieremie. xxiii.

WHat hath chaffe and wheate to doo together, sayth the Lord? Is not my worde, like a fyre, sayth the Lord? And like an hammer, that breaketh the harde stone?

Psalm. Cvii.

HE sent his worde, and healed them: and they were saued from theyr destruction.

Sapien. xvi.

IT is neyther herbe nor playster, that restored them to health, but thy word (O Lord) which healeth all things.

Iohn. xv.

NOw are ye cleane thorowe the worde, that I haue spoken vnto you.

Rom. i.

I Am not ashamed of the gospel of Christe, because it is the power of God vnto saluation to euery one that beleueth.

Heb. 4.

THe woorde of God is quicke and myghtie in operation and sharper then any two edged sword: and entreth thorough euen vnto the deuidyng asunder of the soule and the spirite, and of the ioyntes and the marye.

TO HIS FAITHFVLL FELOVV Labourers in the Lordes haruest▪ the Ministers and Preachers of Gods most holy word, THOMAS BECON wisheth the spirite of knowledge, of strength, and of constancie vnto the end, from God the Father, thorowe IESVS CHRIST our Lorde.

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ALBEIT (Moste deare Brethren) GOD hath aboue all other mortall creatures greately garnished mankynds with diuers and manifold benefites:Psal. 8. Heb. 2. yet I knowe not (his sonne CHRIST onely excepted) if he hath bestowed vppon vs Christians,Psal. 148. a more noble and more excellent gyfte, then the gift of his most blessed and holy worde. For as concerning the gyftes of Nature, and the treasures of this worlde,The worde of god excellethe all other gifts of god. the Turke, the Sarazen, the Iewe, the Infidell haue them common with the Christians, yea for the moste parte the godlesse and wicked haue them more abundauntly, then the godly and faythfull,Of wordlye thynges the wycked haue more aboundāce then the godly. as not only examples in all ages both of diuine and prophane writers do euidently shewe, but very experience also in these our dayes proueth it most certain and true. Wisedome, eloquence, strength, beautie, fauour, richesse, honor, fame, promotions, dignities, welth, lyuynges, and what soeuer besydes the madde, dotyng, foolyshe, and wicked worldlynges haue in moste hygh admiration,1. Iohn. 2. Esa. 40. 1. Cor. 7. Baruc. 4.3. Esd. 4. Eccle. 40. 1. Pet. 1. Psal. 119. Heb. 12. are transitorie and not long endure, more vayne then smoke, more brittle then glasse, more inconstant then wynde, more flittyng then shadow. But the worde of God abydeth for euer and euer, euen from generation to generation, and neuer leaueth the embracers therof, vntil it hath safely brought them vnto the heauenly hauen of most fortunate felicitie, and ioyfully placed them in that most ioyfull and celestiall Hierusalem, the citie of the lyuyng God, where IESVS the mediator of the new Testament, where also an innumerable syght of angels, a great congregation of the fyrst borne sonnes, and the spirites of iuste and perfect men, [Page] rule,Howe profitable the worde of god is. reigne, and triumph in all ioy, pleasure, and glory. And in the meane season, while we liue in this worlde, who is able to expresse, howe noble and notable cōmodities the word of god bryngeth vnto vs? Heauen and earthe yelde not suche multitudes of necessary fruictes for the sustentātion and safegard of this our vile, wretched, mortall, and corruptible bodye, as the word of God bringeth foorth for the healthe and saluation, for the righteous making and glorification of our soul. Is not the word of God the same to the soule,Deut. 8. Math. 4. Luc. 4. that meat is to the body? Is not the knowledge of Gods word to the mynde, that the syght of the eie is to the outward man? Can the body endure, the life beyng taken away? No more can the soule continue in saulfe estate, if the worde of God be drawen from it. Where there is no knowledge of Gods worde (saith the wyse man) there is no goodnesse for the soule.Prouerb. 19. Agayn: Uayn and thynges of nought are all those men,Sap. 13. in whome there is no knowledge of GOD. This is euerlastyng lyfe (sayth Christ vnto his heauenly Father, euen to knowe thee the only true God, and Iesus Christ whom thou haste sent.Iohn. 17. To knowe thee (O our God) is perfect righteousnesse (saieth the wyse man) yea to know thy ryghteousnes and power,Sap. 15. is the roote of immortalitie. Are not these the wordes of God by the Prophete Ieremye? Lette not the wise man reioyce in his wysedome, nor the strong man in his strength,Iere. 9. nor the riche man in his ryches: but who soeuer wyl reioyce, lette hym reioyce in this, that he vnderstandeth & knoweth me: for I am the Lorde, whiche doo mercy, equitie, and righteousnes vpon the earth. The blessed apostle S. Paule before his conuersion vnto the Christen fayth was a great clerk and excellently learned not onely in the law of Moses,S. Paule. and in the bokes of the Prophetes,Act. 2 [...]. 1. Cor. 14. 1. Cor. 15. Tit. 1. but also in all kynd of liberall sciences, so that in knowledge he farre excelled the residue of the apostels: yet writyng to the Corinthians he bosteth not hym selfe of this his vniuersall knowledge, but he onely glorieth in this, that he knoweth Christ. Thys was his delyghte, his confort, [...]. Cor. 2. his plesure, his ioy. I brethren (saith he) when I came vnto you, came not in gloriousnes of wordes, or of wysedom, shewing vnto you the testimonie of God. Neither shewed I [Page] my self, that I knew any thyng among you,Phil. 3. saue Iesus Christ euen the same that was crucified. And in his epistle to the Philippians, he coūteth al things in comparison of the knowledge of Christ, vile, base, and nothyng worth.Coloss. 1. Howe oftentymes in his epistles wysheth he, that suche as he writeth vnto, may be fulfylled with the knowledge of God in all wysedome and spiritual vnderstanding, & that they may increase in the same daily more & more?Coloss. 3. Let the word of Christ (saieth he) dwell in you plenteously with al wisedom. This knowledge of God, and of his sonne Christ Iesu abundātly suffiseth vnto the sanctification & saluation of all faithfull christians, as God saieth by the Prophet: By the knowledge of him, which is my rightous seruāt, he shal iustify the multitude.Esa. 53. And without this knowledge al other knowledges & sciences are nothing worth, & not onely not profitable, but also wicked & damnable, as it is writtē:1. Cor. 3. Iac. 3. 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,Rom. 1. 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,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,All knowledg wythout the knowledge of God is vaine and vnprofitable. 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 shalbe 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.

[Page]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.

The knowledge of god is only goten by the worde. Iohn. 5.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.Luc. 16. 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,Iohn. 1. he hath declared hym.

This word therfore is diligently bothe day and nyght to be read,Psal. 1. 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?Iohn. 6. Thou hast the wordes of euerlastyng lyfe. And we beleue & are sure, yt thou art Christ the son of the liuing God. And also with the Psalmograph on this maner:Psal. 119. 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.Psal. 19. 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,Psal. 12. 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,Math. 13. whyche whenne a manne hathe founde, euen for verye ioye thereof, he goeth and selleth all that he hathe, and [Page] bieth the field. Yea it is that precious pearle, whiche when a merchant man by long sekyng hath ones found,The excellencie of gods worde. 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,Ephe. 6. Heb. 4. Luc. 22. 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,Math. 6. Luc. 10. 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,Iohn. 6. Exod. 16. Psal 78. Sap. 16. 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.Exod. 17. Iohn. 4. 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 shalbe in hym a well of water, springyng vp into euerlastynge life. It is that piller of fyre,Exod. 14. Psal. 78. Luc. 1. 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:Psal. 119. 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,Prouer. 6. 2. Pet. 1. 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:Rom. 1. it is the power of God vnto saluation for so many as beleue.

Furthermore, who is able to expresse, what a ioyfull iewell,The frutes of the worde of god. 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? [Page] It turneth soules (saieth Dauid.) It maketh of an vnfaithfull I man, a faithfull beleuer, as the Apostle saieth: Faith cōmeth by hearyng,Rom. 10. and hearing commeth by the word of God. It maketh II of an Idolater, a true worshipper of God, as the Psalmograph saieth:Psal. 18. The people, whome I knewe not, hathe serued me: in the hering of the eare they haue ben obedient vnto me. III It maketh of a sinner a righteous person, as we reade of Noha Loth,Gen. 9.19. Exod. 2. Moyses, Dauid, Manasses, Zachee, Peter, the thiefe, Mary Magdalene. &c. It conuerteth synners, and maketh them IIII to be sory for theyr former wycked lyfe, and to become newe creatures (as God saieth by the Prophete Ieremie:2. Reg. 12. 2. Par. 33. Luc. 9. Math. 26. Luc. 23. Luc. 7. Iere. 26. Luc. 1. 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 redy a perfect people for the Lord. That Iohn turned many by the preachyng of Gods word vnto the Lord,Math. 3. Luc. 3. Act. 2.3.4. it is manifest in the Euāgelical history. What great multitudes of people S. Peter (as I may speake nothing of the other apostels) turned vnto Christ by preaching the word, blessed Luke in his Chronicle of the Apostles acts doth partly declare. Was not the holle world in a maner turned vnto the faith of Christ thorow the preaching of the word? As sainct Paul saith: Faith cōmeth by hearing,Rom. 10. Psal. 19. and hearing cōmeth by the worde of God. But I aske: Haue they not heard? No doubt their sound went oute into all landes, and their woordes into the endes of the worlde.In matters of cōtrouersye we must haue recourse vnto the worde of god. In matters of controuersie concernyng religion, it declareth and sheweth, who maintaineth truthe, and who approueth falshode. It is the true touchestone, wherby we easily discerne the true doctrine of Christ, frō the fals & corrupte teachyng of Antichrist. And therefore it is called of the Psalmograph, V the faithfull testimonie or wytnes of the Lorde. And in all matters of doubt the Prophet exhorteth vs to flee vnto this word,Psal. 19. & of that to learne the certaintie of al matters cōcerning [Page] Faith and Doctrine. If any man (saieth he) want lyght,Esa. [...]. lette hym looke vpon the law & the testimonie, whether they speake not after this meanyng. If he doo not this, he stumbleth and suffreth hunger. And if he suffer hunger, he is out of pacience and blasphemeth his king & his God. So reade we of the noble men of Thessalonica,Act. 17. whiche when they herd Paul and Sylas preache, that Christ muste nedes suffer and rise agayn frome death for the saluation of the worlde, receaued the word wyth all diligence of mynde, and yet notwithstandyng searched the scriptures dayly, whether those things were euen so, as Paul and Sylas preached. And therfore S. Paul afterward writing vnto thē, as one greatly alowing this their act, saith in his epistle: Quench not the spirite: despise not prophecyings: Examyn al things: kepe that which is good. And.1. Thess. 5. S. Iohn in his canonicall Epistle saieth: Derely beloued, beleue not euery spirite: but proue the spirites, whether they are of God or not. &c.1. Iohn. 4. Psal. 19. It geueth wisedom to the simple, to the poore in spirit, to ye hūble to the meke, to the litle ones, to the babes. This wisdom is the VI true knowlege of god & of his blessed wil. This wisedom cā we not haue, but by the word, as God himself saith by the prophet:Esa. 66. Unto whom shall I haue respect, but vnto him that is poore, & of a lowly troubled spirit, and standeth in awe of my wordes? The fyne Phariseys, the sawcie Saduceis, the subtil Scribes, the lustye Lawyers, the bite [...]hepe Byshoppes, the patteryng Priestes, (as I maye speake nothyng of the eloquente Oratours, noble hystoriographers, learned Poetes, quickewitted Logitians, farre syghted Astronomers. &c.) were before the worlde great wyse learned men, and yet vnderstode they nothyng of God aryght. The symple ideots and vnlearned men had more true knowledge of God, then all they, as oure sauiour Christ sayd vnto his heauenly Father, I thanke thee,Math. 11. O Father, Lord of heauen and earth, because thou hast hid these thynges from the wyse and prudent, & hast shewed them vnto babes. Uerily Father, euē so was it thy good plesure. Likewise sayth S. Paule: Not many wise men after the flesh,1. Cor. [...] not many myghty, not many of highe degree, are called. But God hathe chosen the foolish thynges of the worlde to confound the wise. [Page] And God hath chosen the weake thynges of the worlde to confounde thynges, whiche are mightie: and vile thinges of the world, and thynges whiche are despised, hath God chosen: yea and thinges of no reputation, for to bring to naught things of reputation, that no flesh should reioyce in his presence. S. Iames also saith: Hath not God chosen the poore of this worlde, suche as are riche in Faith,Iac. 2. and heyres of the kyngdom, which he promised to them that loue hym?

VII It reioyceth and maketh the heart mery, as the Prophet Ieremie saieth:Psal. 19. Iere. 15. When I had found thy wordes, I dyd eate them vp gredily. They haue made my heart ioyfull & glad. For thy name was called vpon me, O Lord God of Hostes. The Prophete Ezechiel saith also:Ezech. 3. I dyd eate the boke, and it was in my mouth sweter then hony. Were not these the woordes of the two disciples, that went vnto Emaus, after that Christ had interpreted vnto them the scriptures,Luc. 24. which wer writen of him? Did not our heartes (say they) burne within vs, while he talked with vs by the way, and opened to vs the scriptures? Who is able to expresse, what ioy, what mirth, what solace, what confort, Adam and Heua receaued after their transgression, when they heard out of the mouth of God,Gen. 3. that the sede of the womā should treade downe the serpentes head? Who can sufficiently declare, how greatly king Dauid being rebuked of the prophet Nathan for his whoredome and manslaughter, was conforted and replenished with all true & perfect gladnes, [...]. Reg. 12. when he heard out of the prophetes mouthe these most swete and confortable wordes: The Lorde hath put away thy synne, thou shalte not dye. What ioye and confort the synfull woman conceaued in her heart, which before was almost swalowed vp of sorowe for her wicked and synfull life past,Luc. 7. as her teares and outward behauiour do manifestly declare, when she hearde these wordes out of the mouthe of Christ: Thy synnes are forgeuen thee: Go in peace: no man is able to expresse. The thefe likewise hanging on the crosse,Luc. 22. and hearyng these wordes spoken vnto him of Christ: Uerily, verily I say vnto thee, This day shalte thou be with me in Paradise: conceaued in his heart an vnoutspeakable ioye. Many suche examples fynde we in the Scriptures [Page] bothe of the olde and newe Testament. The worde of God (I meane the Gospel of our Lord and Sauior Christ Iesu) apprehended and layde hande on with a sure and strong faith, bryngeth to the heart and conscience of man, peace, rest, ioy, solace confort. &c. For thys cause it is called the worde of reconciliation or attonement, of ioy, of peace, of confort, of helth,2. Cor. [...]. Luc. 2. Ephe. 1. Iohn. 6. of spirite, of lyfe. &c. It lyghtneth the eyes. It sheweth vnto men the ryght waie, howe they ought to walke to please God, and to doo those thynges which are acceptable vnto him. It deliuereth VIII men from the cloudes of ignorancie,Psal. 19. and from the darknes of mens traditions, and openeth vnto them the glorious God, that they may not stumble, and walke safely in that way that the Lord hath appointed, declinyng neither on the righte hande nor on the left hande, as the Psalmographe saieth:Esa. 30. Psal. 119. Prouerb. 6. 2 Pet. 1. Ephe. 5. Iohn. 3. Thy worde, O Lord, is a lanterne vnto my fete, and a lyghte to my pathewaies. For this cause it is termed of the holye writers, Light, in diuers places of the sacred Bible. Our Sauior Christ saieth: This is condemnation, that the light is come into the world, and men haue loued darknes more then the lyght.

It is a myghty shielde and stronge defence agaynst Satan,IX and all his infernall army (as Salomon sayth:Prouerb. 30.) The worde of God is a bucklar to such as beleue it. Therfore S. Paule in a certaine Epistle, where he appointeth, what armour we shold put on, that we may be able to stand against the assaults of the deuill,Ephe. 6. and to resist the gouernours of darknes in the euyl day and to stande perfect in all thynges, exhorteth vs among other weapons, to put on the sworde of the spirite, which (saieth he) is the worde of God. With this spirituall sword dyd our sauiour Christ in the wyldernes fight against Sathan, and mightily ouercame him: by this his conflict declaring vnto vs,Math. 4. Luc. 4. what a noble weapon the word of God is to vanquishe and to ouercome Satan, so that who soeuer putteth on this swearde, and with a myghty faith falleth in hand with this olde cankred ennemy of mankind, he may be sure to haue the victory. For this word is that percyng stone, [...]. Reg. 17. wherewith Dauid ouerthrue and kylled that mighty great gyant Goliath that prowd Philstine and blasphemous rayler vpon God and his hoste.

[Page] X It ouercommeth and subdueth Antichrist, and all the aduersaries of Gods pure and true doctrine, as S. Paul witnesseth, saying:2. Thess. 2. That wycked, that synfull man, that sonne of perdition, whiche is an aduersarie (to Gods trueth) and is exalted aboue all that is called GOD, or that is worshipped, so that he dothe sitte in the Temple of God, bostyng himself to be God, shall be disclosed, vttered, and broughte to lyghte, whome the Lorde shall consume with the spirite of his mouth. &c. Agayn, As Iames and Iambres withstode Moses,2. Timoth. 3. Exod. 7. euen so do these also resyst the truth: men they are of corrupt myndes, and leude as concernyng the Faith: but they shall preuayle no longer. For their madnes shalbe vttered vnto all men, euen as theirs was. Of this thing (God be thanked) wee haue experience at this daye, wherein Antichrist is reueled, and all his wycked doctrine disclosed, so that the very blynde begynne to see hys iugglyng. And though there be, whyche after the manner of Atlas, susteyn, vnderprop and hold vp wyth their shoulders, that is to say, with their writynges and preachings, the kyngdom of Antichrist, so much as they can, with his Antichristian actes, deuillish decrees, croked cōstitutions, trifling traditions drousie dreames, idle inuentions, vnwritten verities. &c. yet is the tyme of the iudgement of that great whore of Babylon at hande, wherin she with her marked merchauntes, wyth that blasphemous beast, and false prophete shall bee caste into that lake, that burneth with fyre and brymstone. He whome Iohn sawe syttyng vpon a white horse,Apoc▪ [...]9. clothed with a vesture dipte in bloode, whose eies were as a flame of fyre, and whose name is the worde of God, and out of whose mouthe went a sharpe two edged sworde,Math. 5. shall smyte, kyll, and destroy them. Euery plant (saieth Christ) that my heauenly Father hath not planted, shalbe pluckt vp by the rootes. Agayn, The Gospell of the kyngdome shall be preached in all the world,Math. 24. for a wytnesse vnto all nations, and then shall the ende come.

It defendeth the louer and embracer therof frome all synne, Xi. wyckednesse, and lewde behauiour, as the Psalmograph saith: Thy wordes haue I hydde within my heart,Psal. 119.. that I should not synne agaynst thee. Agayne, wherwithall shall a yonge man [Page] clense hys waye? euen by rulyng hymselfe by thy word. Ones agayne: Order my steppes in thy worde: and so shall no wickednes haue dominion ouer me.

It comforteth the troubled in his tribulation, so that it suffereth xii. not hym to faynt, or to be of a desperate mynde, as Dauid saythe: If my delight had not bene in thy lawe,Psal. 119. I should haue perished in my trouble. Agayne, O thinke vpon thy seruant, as concernynge the woorde, wherein thou haste caused me to put my trust. The same is my conforte in my trouble: For thy woorde hath quickened me. In an other place he also sayeth: Though I walke through the valley of the shadowe of deathe, I will feare no euyll, for thou art with me.Psal. 22. Thy rod and thy staffe confort me.

It cureth and healeth all spiritual sicknesses and diseases, as the wyse man sayth: It is neyther herbe nor emplasture, that Xiii. restored them to health,Sap. 16. Psal. 107. but thy woorde (O Lorde) which healeth al things. Likewise saieth the Psalmograph: He sent hys word, and healed them, & they were saued frō their destruction.

It purifieth and clenseth the hearte of man, yea the whole man, as our Sauiour Christ saieth: Nowe are ye cleane thorowe Xiiii. the worde, that I haue spoken vnto you.Iohn. 15. Hereto pertaineth the saying of thapostle: Christe loued the congregation, and gaue hymselfe for it, to sanctifie it, & clensed it in the fountayne of water thorough the worde. S. Peter also saith:Ephe. 5. 1. Pet. 1. Ye are borne a newe, not of mortall seede, but of immortall, by the worde of God, whiche lyueth and abideth for euer.

It bringeth peace, rest, quietnes, ioye, and conforte to mens consciēces, as the Psalmograph saith: Great is the peace yt they XV haue, which loue thy law, and they are not offended at it:Psal. 119. Peace peace vnto thē that are farre of, & to them that are nye, saith the Lord, and I make him whole. But the wicked are lyke the ragyng sea that can not rest: whose water fometh with the myre and grauell. Euen so the wicked haue no peace, saieth God. It bringeth the holy Ghost to them y• beleue, as we rede in the XVi. chronicle of the apostles acts:Esa. 57. while Peter yet spake these wordes (saith the blessed historiograph S. Luke) the holy gost fell on al them, which heard the preaching. Likewise saeith S. Paule:Act. 10. [Page] In Christ also we beleue, forasmuch as we haue herd the word of trueth,Ephe. 1. euen the Gospel of your saluation: wherin when ye had beleued, ye were sealed with the holye Spirite. &c. And in his Epistle to the Galathians,Galat. 3. he saieth: that they receyued the spirite by the preachyng of the Faithe.

It is able to make a man learned vnto saluation thorow the XVii. Faith, whiche is in Christ Iesu.

2. Timoth. 3.It teacheth al degrees, how they ought to behaue thē selues XViii. euery one in theyr vocation and callyng, that they may please God, and woorke that whiche is acceptable before the eyes of hys diuine Maiestie.

XIX It bryngeth health & lyfe, saluation & glorification to so many as beleue, accordyng to this testimonie of S. Paule: I am not ashamed of the Gospel of Christ, because it is the power of God vnto saluation to euery one ye beleueth.Rom. 1. Likewise saith sainct Iames in his Epistle. Lay apart all filthynes and superfluitie of maliciousnes,Iac. [...] and receaue with mekenes the worde that is graffed in you, which is able to saue your soules.

XX As I may ones make an ende, if an ende may be founde in an endlesse matter, All scripture geuen by inspiration of god, is profitable (as the Apostle saieth) to teache,2. timoth. [...]. to improue, to amend, 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,Pro. 5. 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,Pro. 8. and the knowledge thereof is more worthe then fyne gold and precious stones. O blessed is [Page] 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.Pro. 3. Salomon addeth and saith: That the worde of God geueth long life, maketh mē to walke safely, to slepe swetely, deliuereth from sodain feare,Pro. 4. preserueth such as embrace her, promoteth them, bringeth thē vnto honor, is lyfe vnto them, and health vnto al their bodies,Pro. 7. deliuereth from the straunge woman, and from the harlote, which geueth swete woordes, enricheth her louers with wisedome, knowledge, vnderstanding, doctrine, learning, councell,Pro. 8. 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,Esa. 56. 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,Math. 5. 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.Math. 10. And that it may so come to passe accordynge to his godly wyll, he hath called you to an office, not to say masse [Page] not to mumble a great number of prayers in a strange tonge,The office of a spirituall Pastore. 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,Math. 28. Marc. 16. Malach. 2. Esa. 58. Iohn. 16. 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.Iohn. 20.

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:Esa. 61. Luc. 4. 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:Marc. 1. 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,Luc. 4. 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,Marc. 16. 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 [Page] hym none otherwyse knowen,Iohn. 12. 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,1. Pet. 5. 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:Ezech. 34. 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,Iohn. 15. 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,1 [...]. 10. 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 ye cōmoditie of the shepe, but your own priuat lucre & gain, [Page] 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,Iohn. 10. 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.Math. 24. Luc 12. 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.A spirituall pastore ought to be faythfull and wise. 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,1. Cor. 4. that a man be found faith full.Faythefull. 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,Luc. 10. Math. 10. 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,Math. 23. what soeuer I haue commaunded you. Notable are these wordes of that most noble and eloquent Doctor S. Iohn [Page] Chrysostom: Nothing ought to be put vnto the words of god.In Rom. 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,Malach. 2. 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,Wyse or prudent. 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:Rom. 1 [...]. 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,Psal. 32. but suche must be theyr knowledge, that they may be able (as thapostle saieth) to exhort by wholsome learnyng,Tit. 1. 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:Malach. 2. 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,1. Timoth. [...]. Tit. 1. 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,2. Timoth. 2. 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,2. Timoth. 4. to exhort with al long suffring & doctrine, to watche in all thinges, to suffer afflictions,Tit. 1. 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,Tit. 2. the Apostles [Page] and the Fathers of the primatiue churche committed the ministerie of the worde,To whom the ministerie of the worde was committed in tymes paste. 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:Act. 20. 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.Act. 21. Agayn: I am redy not only to be bound but also to dy for the name of the Lorde Iesu.

Ignorancie or lacke of knowledge.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.Math. 15. Agayn: The lyght of the body is the eye. Wherfore if the eie be single, all the body shalbe full of lyght. But and if thyne eye be wicked,Math. 6. all thy body shalbe full of darknes. Wherfore if the lyght that is in thee, be darknes, how great is that darknesse? It becommeth not them, that professe them selues to be guides of the blynde, lyghtes of them which are in darknesse,Rom. 2. informers of them whiche lacke discretion, teachers of the vnlearned. &c. to be ignorant and vnlearned, voyde of the knowledge of Gods mysteries, and vtterly estraunged frome the true and perfect vnderstanding of the holy Scriptures.Math. 15. [...]sa. 56. Psal. 3 [...]. Phil. 3. Act. 20. Math. 7. All suche the worde of God calleth blynde guydes, dumbe dogges not able to barke, horses and moyles that haue no vnderstandynge, euyll woorkemenne, whyte daubed walles, greuous and rauenynge wolues, hyrelynges, theues, robbers, murtherers, foolyshe shepeheardes, Idolls. &c. Sainct Hierome [Page] saieth: It is the office of Priestes,Iohn. 10. [...]acha. 11. whenne they be demanded of the lawe, to answere. If he be a priest, let hym knowe the lawe of the Lorde. If he know not the lawe of the Lorde, he declareth euidently that he is no priest.In Agge. Prophet. For it pertaineth vnto the Lordes priest, to know the lawe, and when he is asked, to make answere of the lawe. Agayne he saythe: If after the mynde of the Apostle Paule, Christ be the power of God and the wysedome of God, it foloweth well, that he that knoweth not the Scriptures, knoweth not the power of God,In Esaiam. and the wysedom of hym. For the ignorance of the Scriptures, is the ignorance of Christe. Leo the byshoppe saythe:Dist. 38. Can. Si in Lai [...]cis. If ignorance seemeth intollerable euen in laye men: howe muche more is it worthye, neyther of excuse, nor of forgeuenes in them that beare rule? In Concilio Toletano, wee reade on this manner: Ignoraunce the mother of all errours,Dist. 33. Can Ignora [...]tia. is moste of all to be eschewed in the Priestes of GOD, whyche haue taken vppon theym the office of teachyng amonge the people of god. Priestes are warned to reade the holye Scriptures, as Paule the Apostle sayeth vnto Timothe: Geue attendance vnto redynge and exhortation, and to learnynge,1. Timoth. 4. and continue alwayes in these. Lette priestes therfore knowe the holy scriptures and Canons, and lette all theyr worke,The woke of a true pastore consysteth in preching and learning only. busynesse and trauayle consyste in preachyng and doctrine: And let theym edifye all men so well with the knowledge of Faith, as with the good information of workes.

Thus see you (dere brethren) that it is required of you, not onely that ye shold be faithfull, but also wyse seruantes,Godlye wysedome is onlye learned of gods worde. which wysedome ye can by no meanes obtayne, excepte ye gett vnto you the knowledge of the holy Scriptures, which alone make the man of God, wyse, as the Psalmograph saith: The vndefiled lawe of the Lord turneth soules: the faithfull wytnes of the Lorde geueth wysedom vnto Babes.Psal. 19 Litle can fidelitie profite, where this wysedome wanteth.

Thyrdly, it is required of you, that ye geue meate to the Lordes household in due tyme, or in season.Who are the Lordes housholde. Thys houshold of the Lord is the congregation of God, whom the Lord Christe hathe purchased and reedemed by his precious bloudde.Act. 20. [Page] Thys householde,What the meate is wherwyth the Lord [...]s household must be fedde. thys Congregation, thys fellowshyppe, thys companye of the Lordes seruauntes, muste ye feede. To them muste ye geue meate. This meate is the woorde of God, that is to say, the lawe and the Gospell. With this [...]ode is the Christen mans soule fedde, as Christ saieth: Man shall not liue with breade alone,Math. 4. Luc. 4. but with euery woorde that commeth out of the mouthe of God. This meate is ministred vnto them by preachynge the lawe and the Gospell: the lawe to this ende,Lawe. that they may learne to know them selues, and the heauy wrathe of God agaynste synne: the Gospell, that they maye by the preachyng thereof,Gospell. receaue consolation and confort, ioye and peace agaynst the accusation, curse, and condemnation of the lawe, against the terroures of Gods iudgement,Rom. 5. agaynst the assaultes of Sathan. &c. and so through faith in Christ, be at peace with God. And this is it, that the Lorde Christe speaketh in the Gospel:Math. [...]3. Euery Scribe which is taught vnto the kyngdome of heauen, is lyke vnto a man, that is an housholder, whiche bryngeth foorth out of his treasure thynges newe and olde. After his resurrection he also sayde to hys disciples:Luc. 24. Thus is it written, and thus it behoued Christe to suffer, and to ryse agayne from death the thyrde day, and that repentance and remission of synnes should be preached in his name amonge all nations. And this trade of teachynge vsed CHRIST and his Apostles,Math. 4. Marc. 1. Act. 2.20. Apoc. 2. Math. [...]6. 1. Cor. 5. and all other godly preachers, as wee maye euidently see bothe in the diuine and ecclesiasticall wryters: and so frome tyme to tyme they fedde the Lordes householde, not wyth the leauen of the Pharyseys, but with the sweete breade of purenesse and truthe. And here see ye, that ye are appoynted offycers in the Lordes house vnto thys ende,Why spirituall pastores are appoynted Officers in the Lordes housholde. not that ye shoulde be loyterynge lubbers, marchantlyke Mammonistes, gredye gathergoodes, Ethnyke Epicures, voluptuous worldlynges, dumbe dogges, vnpreachyng prelates, ydell Idols. &c. but that ye should geue them meate in due tyme, that is, preache the lawe and the Gospell, and so fede them not with the fleshe pottes of Egypte, but wyth Manna that celestiall foode, that came downe frome heauen. The office of preachyng therfore is committed vnto you. [Page] Looke well vnto it, and take heede, that ye defraude not the Lordes familie of theyr foode and sustenance, euer settynge before your eyes this saying of the wyse man: when the word of God is not preached, the people peryshe.Prouerb 29. It is not the quarter sermon preachyng, that ought to suffise the Lordes householde. The worde of God oughte continually to be ministred and sette before the Lordes familie, as God hym selfe saieth by the Prophet: Cry, cease not: lyft vp thy voyce as a trompe and shew vnto the people their wickednesses,Esa. 58. and to the house of Iacob theyr synnes. Agayn: I haue sette watchemen vppon thy walles (O Hierusalem) whyche shall neyther ceasse daye nor nyght to preache.Esa. 62. The godly inspired Apostle sainct Paule saithe, wrytyng vnto Byshop Timothe:2. timoth. 4. Preach thou the worde: be feruent in season and out of season. Improue rebuke, exhort, with all long sufferyng and doctrine. For the tyme wyl come, when they shall not suffer wholsome doctrine, but after their owne lustes shall they (whose eares itche) gette them an heape of teachers, and shall withdrawe theyr eares from the trueth, and shall be turned vnto fables. But watche thou in all thynges, suffer afflictions, do the worke throughly of an Euangeliste, fulfyll thyne office to the vttermoste. Blessed Luke in his Chronicle of the Apostles actes, wytnesseth, that Sainct Paule sendyng for the Elders of Gods congregation at Ephesus, to come to Mileton vnto hym,Act. 20. among other, spake these woordes vnto them: I take you to recorde this daye, that I am pure from the bloode of all menne. For I haue spared no labour, but haue shewed you all the counsayle of God. Take hede therefore vnto your selues, and to all the flocke, amonge whom the holy Ghost hath made you Ouerseers to rule the congregation of God, whiche he hath purchased with hys bloode. For I am sure of this, that after my departyng, shall greuous wolues enter in among you, not sparyng the flocke. Moreouer, of your owne selues shall men aryse, speakynge peruerse thynges, to drawe disciples after them. Therfore awake, and remember, that by the space of three yeares: I ceased not to warne euery one of you, night and daye wyth teares. S. Peter speakyng of hym selfe,2. Pet. [...] writeth [Page] on this maner: I wyll not bee negligente to put you alwayes in remembrance of suche thynges, though ye knowe them your selues, and be stablyshed in the present truthe. Not withstandyng I thynke it mete (as longe as I am in this tabernacle to stere you vp, by puttyng you in remembrance. &c. Thus ye see, what diligence is required of you in feedynge the Lordes housholde wyth the holy worde of God. This office aboue all other, maye by no means be neglected. For herein (as I maye so speake) consisteth either the saluation or damnation bothe of you, and of the Lordes householde, as God saythe by the Prophete:Ezech. 33. O thou sonne of man, I haue made thee a watcheman vnto the house of Israell, that where as thou hearest any thyng out of my mouth, thou mayst warn them on my behalfe. If I saye vnto the wycked: Thou wicked, thou shalt surely dye, and thou geuest hym not warning, that he may beware of his vngodly way: the wicked shal die in his owne sinne, but his blood I will require of thy hande. Neuertheles, if thou warne the wicked of his way to turn frō it, where as he yet will not be turned from it: then shal he die, because of his sinne, but thou hast deliuered thy soule. But if the wicked turne frō his sinnes, & do the thing, yt is laufull & right: then shall he surely liue, & not dye. Yea the sinnes that he hath done, shall neuer be thought vpon. For in somuche as he doth now the thyng that is laufull and ryght, he shall lyue.

If ye be tongue tyed or playe Placebo ▪ so that ye reproue not the wycked by the worde of God, of theyr wickednes, but suffer them to go forthe in theyr wickednes, as though they were good, righteous, and fautlesse: so bryng ye damnation bothe vpon your selues, and vpon them. But yf ye sharpely rebuke the wicked of theyr wyckednesse, so that by this meanes they turne from theyr lewdnes, and woorke that, whyche is good and pleasant, before the eyes of Gods maiestie: so do ye that, which shall bring saluation to you bothe,1. Timoth. 4, as the Apostle sayth: Take hede to thy selfe, and vnto learnyng, and continue therin. For yf thou shalt so do, thou shalt saue thy self, & them that heare thee. Hereto agreeth the saying of S. Iames: Brethren, yf any of you doo erre from the truth,Iacob. 5 [...] & an other conuert hym: [Page] let the same know that he,Dist. 43. Cap. dispensatio. 1. Cor. 9. whiche conuerteth the synner from goyng astray out of his way, shall saue a soule from deathe, and shall hyde the multitude of synnes. As the Lord hath committed to you the meate, wherwith his housholde shoulde be fedde: so is it your duetie not to withdrawe it from them,Names appropriates to spiritual pastors. but liberally to geue it vnto them, as good, faithfull, and wyse seruantes and stewardes. The distribution of the heauenly sede,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. [...]. Cor. 6. Galat. 6. Ephe. 4. 1. Pet. 5. 2. Timoth. 2. Heb. 13. Math. 23. Act. 2 [...]. Apoc. 21. sayeth a certayne man, is enioyned vs. Wo therfore be vnto vs, if we doo not sprinkle it abrode. Wo be vnto vs, yf wee holde oure peace, as the Apostle sayeth: Wo is vnto me, yf I preache not the Gospelle. The verye titles and names, whiche are appropriated vnto you by the holy Ghost in the sacred scriptures, ought to moue you to doo youre duetie in this behalfe, and by no meanes to be negligent herein. Ye are called priestes, elders, shepheardes, feders, ouerseers, apostles, prophetes, salt, lyght, workmen, preachers, labourers, seruantes, byshops, planters, waterers, fathers, angelles, embassadours, Gods labourers, buylders, ministers of Christ, stewardes of the secretes of God, schoolemasters, sowers of spirituall thynges, Gospell preachers, ministers of the newe testament, seruantes of the faithfull, preachers of the attonement, Christes messangers, Christes seruantes, Catechistes, doctors or teachers, Euangelistes, Christes witnesses, souldiours of Iesus Christ, husbandmen, laboures, distributers of the worde of truth, informers of them that resyst the truthe, watchers for the health of mens soules. &c. If your trauayles, doyngs, lyfe, and conuersation agree with these titles and names, so are ye faithfull and wise seruantes, and great is your reward in heauen. But contrarywyse, if ye vainly and withoute cause vsurpe these names, so that ye are not the same in dede, that ye are called in name and worde: what other thing are ye, then painted sepulchres, & white daubed walles, whose portion is in that lake that burneth with fyre and brymstone.

Moreouer the salarie, stipende and wages, that ye receaue of your parishoners, appointed for the true pastors of the Lordes flock, and for the faithful ministers of Gods word,The Stipend appoynted for the spirituall Pastors. ought to bee no dulle spurre vnto you to pricke you forwarde to feede [Page] the Lordes housholde. The lyuynges, whiche many of you enioye, are neyther small nor slender, but ryche and wealthy, great and many. They are not geuen you vnto thys ende, that ye shoulde lyue of them lyke voluptuous Epicures and ydell bellygods, but for thys purpose, that ye beynge voyde of worldly care, & hauyng al necessary thynges prouided for you, should the more frankely and freely geue your myndes to the study of the holy Scriptures, and to the preachyng of the same to the ministration of the sacramentes, to prayer, to thankes geuyng, and to suche other spirituall exercyses. Our sauiour Christ sayeth: The workeman is woorthy of his meate. Hee saieth not:Math. 10. The loyteryng lurden is worthye of his meate. If any man be in the mynisterie, and will liue of that, he muste labour fyrst, and afterwarde eate. If he labour not, so ought he not to eate, accordyng to this rule of S. Paule: He that laboureth not,2. thess. 3. ought not to eate. And his laboure is not, to hunte and hauke, to kepe great horses, to fede many dogges, and a sorte of ydell lasye lubbers, to lye lurkyng in the court, in Byshoppes, and noble mens houses, in the vniuersities &c. but as I sayd, to geue meate to the Lordes housholde, to preache the Gospell, to mynister the sacramentes, to pray vnto God for the people, to thank God for his benefites, to watch day and nyght aboute the health of the Lordes flocke.Heb. 13. 1. Cor. 9. &c. The Apostle sayeth, that hee whyche soweth spirituall thynges, ought to reape temporall thynges. If ye therfore wyll reape temporall thynges, ye muste fyrst of all sowe spirituall thynges. If ye doo not sow, so oughte ye not to mowe. If ye doo mowe,Note well ye spirituall sheppardes. Iohn. 106. where ye dyd not sowe, so are ye not pastors, but raptors, no shepheardes, but hyrelynges, noo flockelouers, but flockelubbers, yea very playne theues (as CHRIST saieth: A thefe commeth not, but to steale, to kylle, and to destroye. Agayne he sayeth: Lette hym that is taught in the woorde, mynister vnto hym that teacheth hym in all good thynges.Galat. 6. If ye wyll haue all good thynges mynistred vnto you, so muste ye teache the worde of God to them of whom ye require suche thynges. If ye teache not, with what fo [...]heade aske ye that, whyche ye haue not deserued? Is any man so impudent as to [Page] aske wages of hym, to whome he hathe doone no seruice? Is the rewarde of a labourer due to a loyterer?1. timoth. 5. Deut. 2. 1▪ Cor. 9. Math. 10. In an other place he also saieth: The elders that rule well, ar worthy of double honour, most specially they, whych labour in the worde and teachynge. For the Scripture sayth: Thou shalt not mosell the mouthe of the oxe that treadeth out the corne. And: The labourer is worthy of his rewarde.What double honour is that is due to the sprituall pastor. Here is appoynted double honour, that is to saye, outwarde reuerence and prouision of all thynges necessarie to lyue withall. But to whome? To suche as rule euyll, and are carelesse for the Lordes flocke? Or to suche as be ydell, not caryng for the shepe, so that they may haue the mylke and the walle, that is, so that they maye eate of the fattest, and be clothed with the fynest? Nay verily: For God by the Prophet cryeth out vpon such,Ezech. 24. and threatneth them euerlastyng damnation. To suche as rule well: to suche as labour in the worde and teachyng: to the oxe that treadeth out the corne: to the labourer is this double honoure due, and to none other. Ones agayn he sayth:2. Timoth. 2. The husband man that laboureth, muste fyrst receaue of the fruictes. If ye wyll reape the fruictes, ye muste fyrste of all playe the husbandmen, and labour. Wyl ye not labour? So ought ye to require no fruictes: For they belonge not vnto you. To the labourer, not to the loyterer is rewarde appoynted in the worde of God. Heare what the hygh shepheard sayeth: Ye are the salte of the earthe. But yf the salt haue lost the saltnesse, what shalbe seasoned therwyth?Math. 5. It is thenseforth good for nothyng, but to be caste out, and to bee troden downe of menne. Heare also what S. Gregorye saieth:In hom. Dignus est mer [...]en &c. Consyder and weygh with youre selues, brethren, howe great damnation it is, without labour to receaue the reward of labour: againe, howe great an offence it is, to take the prices of synnes, and to speake nothyng agaynst synnes by preachyng. Agayne he saythe: We, whiche lyue of the oblations of the faithefull, whych they haue offered for theyr synnes, yf we eate and hold our peace, without doubt we eate theyr synnes.

Not onely the names and titles therfore, whiche are attributed vnto you of the holy ghoste in the holy Scripture, but [Page] also the salarie, stipende, wages and rewarde, that is appoynted for such as trauayle in the ministerie, ought worthily and iustly to prouoke you, diligently to watche and to see, that the Lordes housholde haue theyr meate in due tyme.Math. 24. Which thing yf ye faithfully doo accordyng to your vocation, the Lorde of the houshold wyll not leaue you vnrewarded, neither in thys worlde,The rewarde nor in the worlde to come. Yea (saieth our Sauioure Christ:) Blessed is that seruant, whom his Lord, when he commeth, shall fynde so doyng. Uerily I say vnto you, that he shal make hym ruler ouer all his goodes. When the chiefe shepheard shall appeare (sayth blessed Peter to all faythful pastors) ye shall receaue an incorruptible crowne of glorie.1. Pet. 5. Are not these the wordes of the Prophete Daniel concernyng the rewarde of all true preachers?Dan. 12. The wyse (suche as haue taught other) shall glyster, as the shynyng of heauen: and those that haue instruct the multitude vnto godlynes, shalbe as the starres, worlde without ende: yea as it is written in the Gospel, they shall shyne as the sunne in the kyngdom of the heauenly Father,Math. 13. Math. 22. and shalbe as the Angels of God in heauen.

But contrarywyse, if ye be negligent, slouthfull, euyl, and wycked seruantes, so that ye feede not the Lordes housholde, but rather begyn to stryke and churlyshely to handle your felow seruauntes,Math. 24. Luc. 12. yea to eate and drynke with the dronkardes Your lorde shall come in a daye, when ye looke not for hym, and in an hower that ye bee not ware of, and shall hewe you in pieces, and geue you your portion with hypocrites, where wepyng and gnashyng of teethe shall be,Esa. 66. where the worme that shall gnawe youre conscience shall neuer dye, and the fyre, wherwith ye shall be moste greuously tormented, shall neuer be quenched, yea the lake, whereinto ye shall be cast, shall burne with fyre and brymstone,Apo. 21. worldes without ende.

These thynges I doubt not (moste dere brethren) but that ye dayly and diligently consyder, and also labour to the vttermoste of your power to satisfye the good pleasure of God in framynge your selues to doo that, whyche your vocation and callynge requireth, seekynge in the same not youre owne glorie, but the glorye of God: not youre owne commoditie [Page] and profite temporally, but the commoditie and profit of Christes flocke eternally: not your owne bodyly ease and quietnesse, but the euerlastynge ease and quietnesse of Goddes people: not the enrychemente of you and youres in thys worlde,1. Cor. 2. Esa. 64. but the dignitie and aduancement of the Lordes housholde, bothe in this worlde, and in the world to come. So doyng, ye may be sure to be partakers in Goddes kyngdome of suche ioyes, as eye neuer sawe the lyke, eare neuer hearde, the lyke, no tongue is able to expresse the lyke, no, nor no heart is able to conceaue and to thynke the lyke. And to helpe forwarde these your godly studies and christen trauayles in fedynge Christes flocke, I haue doone my endeuour to sette forth this Postill, conteynynge moste godlye, learned, and fruitefull sermons vppon all the Sondaye Gospells that are redde in the Churche thorowe out the yeare. This woorke nedeth no commendation, beyng sufficiently commended, in that it is bothe learned, profitable, and necessarye, as it shall ryght well appere to the indifferent reader or hearer.

God graunt, that the voyce of this doctrine maye sounde in our churches vnto the ende. Fare ye well moste deare brethren, and lette vs praye one for an other vnto oure heauenly Father, that he maye fynyshe that good worke whiche he hath begunne in vs, vnto the glorie of his name, and vnto the profyte of his holye Congregation. Amen. The grace of our Lord Iesu Christ be with you all. Amen.

From my house at Cantorbury, the .xvi. of Iuly. In the yeare of our Lord. M.D. lxvi.

A Prayer to be sayde before the Sermon.

FOR AS MVCHE AS we mooste louynge Lorde and sweete Sauioure CHRIST IESV) are here assembled,Math. 12. Iohn. 6. and gathered together in thy holye, blessed, and glorious name, to heare the healthfulle woordes of Euerlastynge Lyfe, conteyned in thy [Page] pure and lyuely Gospell, whych is the power of God vnto saluation, to euery one that beleueth, whiche also is able thorow the workyng of the holy Spirite to saue our soules:Rom. 1. Iac. 1. we with one heart and with one mynde approche at this present vnto the gracious throne of thy diuine maiestie, moste humbly besechyng thee,Psal. 51. Iohn. 3. 1. Cor. 2. Ephe. 2.5 Tit. 3. Luc. 24. Iohn. 16. Math. 9. 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.Psal. 119. 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:Iohn. 1 [...]. 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,1. Cor. 4. Esa. 50. Esa. 61. 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 [Page] oyntment for syghyng,Ezech. 34. 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,Esa. 61. 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,Luc. 21. Act. 6. Ps [...]l. 68. 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.Tit. 1.

Geue me grace also, O Lorde, that I may not only be the salt of the earth, but also the lyghte of the worlde,Math. 5. namely that I may not onely truly and faithfully, sincerely and purely,Math. [...]3. 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,2. Timoth. 2. 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,Tit. [...]. hauyng no euyll thyng to speake of me, lest by any meanes it come to passe, that when I haue preached to other,1. Cor. 9. 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,Sap. 15. Iohn. 17. 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 [Page] 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,Math. 13. 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.Phil. 1. Tit. 1. Iac. 1. 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.Math. 25. 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,Phil. 2. 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;1. Pet. 2. 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,Iac. 1. 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,Luc. 11. and kepe it. Grant [Page] 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,Eccle. [...]. Iac. 1. Iohn. 14. Luc. 24. Act. 1.2. 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 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,Math. 5. 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,Iohn. 6. 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 [Page] 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.

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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 cō maunded 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.

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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,Of the kyng Christ and of his kyngdom. 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 shalbe as chiefe heades ouer all other, & that the Gentiles shalbe 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,Why Zacharye prophcied the low degre of Christ long before his cō commyng. 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 [Page] 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.Zacharie. 9. 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 [Page] 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 shalbe 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:What is the power of this kyng and his righteousnes, and how it is ioyned wyth pouertie. 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.

[Page]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,The kyngedome of the worlde is no suche power as Christs is 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 [Page] 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.The ryghtuousnes & saluation of Christ in baptisme, in the supper of the Lorde, and in the Gospell. 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, [Page] 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,The lyfe and saluation of the congregation lyeth hid in the pouertie of 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, shalbe 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,The worlde is vnkynd for this lyght. 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 [Page] 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 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 thā kes, 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.Luc. 11. And wher as before thou were in the danger but of one diuel: nowe shalt thou be vexed of seuen worse.An abhortatiō to be ware of danger. 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.To vs is this spoken of the kyngdome of Christe. Wherfore marke wel the hystorie of this gospel For seyng that the Iewes woulde not here the voyce [Page] 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,The example of ye apostles. 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.The fyrst seruice of thys king halowed be thy name. 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,What the Asse and the colt signifieth 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, yt 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,The seconde worship, Thy kingdō come. that we sing Osanna to Christ on the Asse, that is, that after we haue receaued this [Page] 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,The third. Thy wyll bee fulfylled. 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.

Who began the seruice of this kyng.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 [Page] 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. [Page] ¶The Gospell of S. Luke. xxi.

THere shalbe signes in the Sonne and in the Moon, and in the Starres, & in the earth the people shalbe at their wittes ende through despaire. The sea and the water shall roare, and mens heartes shal fayle them for feare, and for lokyng after those things which shall come on the earthe. For the powers of heauen shall moue and than shall they see the Sonne of man come in a cloude, with power & great glory. Whē these things begyn to come to passe, then loke vp, and lyft vp youre heades, for youre redemption draweth nye. And he shewed them a similitude: Beholde the fygge tree and al other trees, when they shoote foorth their buddes, ye see and knowe of youre owne selues that Sommer is nye at hand. So lykewise ye also (when ye see these thynges come to passe) be sure that the kyngdome of God is nye. Uerily I say vnto you, this generation shall not passe, tyll all be fulfylled. Heauen and earth shall passe, but my wordes shall not passe.

THE EXPOSITION.

The signes of God goeth be fore strange & new mutations. THIS maner hath the Lord our GOD vsed alwayes from the beginnyng, when he is about to do any vnwonted thynge, he hath alwais sent before, great and meruailous signes. As when he wold punishe the Egyptians, and deliuer his children, and make him a peculiar people: there were sette foorth before, many great and wonderfull tokens of all kinde of plages. For the frogges, locustes, botches, and suche lyke, dyd greatly hurt the Egyptians, vntill at length all their first borne were slayne in one nyght, and the remnant of the people drowned vp in the red sea. But amonge the Iewes, these thinges were good signes, where as [Page] he led them dry foote through the red sea, & drowned their enemies, and giueth Manna, and suche lyke thinges. This was a token that God would worke some new practise with this people, that it shold be a kingdome and common wealthe. This was it also when he woulde punishe the Iewes, and ordeyne a congregation. For when Christe honge vpon the Crosse, the graues wer opened, and the dead came out, and went into Ierusalem, a strange Eclipse of the Moone chanced, the vayle of the temple was rent. All this dydde signifie some straunge thynge to come, and an abolishing of the old, as experience proued after that, wher as the seruice of the Iewes vanyshed away, & Christe sette vp a newe kyngdome. This had the Iewes lerned often to their owne peryll. Wherfore the Apostles here come to Christe with a question: What sygnes should come before the destruction of Ierusalem, and the ende of the worlde, before the onely and eternall kyngdome of Christ commeth?The apostles asketh of the destruction of Ierusalem, & also of the destruction of the world. Christ answereth as concernynge the destruction of Ierusalem: When ye shall see (sayth he) Ierusalem be sieged wyth an host, then know ye, that her desolation is not farre of. And therefore he counsaileth them to flee vnto the mountains, for gods wrathe can not then be pacified. After lyke maner he teacheth also as concernynge the last day: When ye shal se signes in the sonne and moon in the starres, and in the sea, in the fluddes, in men, and in heauen: when these thynges (saythe he) begynne to come to passe (for we must not deferre it, vntyll men thynke that all is paste, or make lyght of it, as though suche thynges hath chaunced before) then take good hede, and thynk that there is no time to iest and laugh at these signes. For these signes are certayn, that the [Page] last day draweth nygh.Question. And here is a question, what signes these shalbe? and whether they shall fall all together? But this oughte not to bee demaunded. For Christ sayth hym selfe: When this begynneth to come to passe, than must ye looke vp. And therfore I beleue that certayn thyngs, and perchance the most part, shal then come to passe, when that day beginneth to be opened. Wherfore this is sufficient that Christe teacheth, where these signes must be marked and looked for,Where the signes muste be marked. in heauen, in the sonne, moone, and starres, in men, and in the sea. When some of them shalbe sene, ye must not loke, that all shall come to passe. But we muste make vs redy in season, that we maye be prepared to the receauyng of this day.Signes in the Sonne & Moone. Two maner of signes are sette foorth and shewed in the Sonne and Moone. Fyrste when they haue Eclipse. And although this be of a naturall motion (for by art may it wel be knowen before the signe chance.) yet it is a signe, as it is playnely expressed in Mathew. But likewise also may there be signes in the sonne that could not be knowē before, but chaunceth sodeynly before they were perceyued of the prognosticators, or any thing thought vpon. As the Eclipse at yt time when Christ was on the crosse. For the reason of the art is this, that the Eclipse of the Son is at the coniunction, or at the beginnyng of the Moone. But when it is in the opposition, as it was then, or in an other day of the moneth now it is not naturall. wherfore that eclipse was a great signe. And although we haue sene no such, yet it may chance sodenly before we loke for it. We also these .xx. yeares haue sene many strange things, which all ar counted strange & seldom As that a bough did cōpasse about the sonne of a great bignesse, that the sonne semed so to come downe, that [Page] there were more sonnes then one, yet it is very lyke, that some such thing is signified hereby, which we neuer proued, nor saw before. Wherfore we haue sygnes sufficient in the sonne, that we nede not to be carelesse, but to looke for the true and healthfull comming of our Lorde.

The other signes that Christ speaketh of,The signes in the sea and waters. are great rorynges and noises of the sea: wheras these thinges neuer chance cōmonly but with great destructiō. For euen as a mā, when naturall death approcheth, is first vexed with sycknes, and beginneth to be diseased with ye feuer, pesti [...]ence, or with some other disease. All these thynges are tokens that he must leaue this lyfe: so the world also, shal (as a man wold say) waxe sick, so that heauen, the sonne, the Moone, the starres, men, waters, and all thinges maye signify and geue warning by a notable infirmitie and sickenes, and by miserable affliction, before it vtterly perishe. As touching the signes in men,The sygnes in men. I thynke that they are fully declared in our tyme, that the most detestable pope, with his doctrine hath promoted and set forwarde these signes, because the fearefull consciences haue bene much vexed, for as muche as they taughte this, that it was a greuous synne, not to go to Confession, not to pray, fast, and here Masse. &c. But in suche vexation, no manne coulde learne howe to rydde hym selfe out therof. For the trewe comforte (that is) the remyssion of synnes throughe Christe, was abolyshed. And there at laste was sette vp a very place of tourment, nowe by thys Satisfaction, now by that. So that I may well beleue, that was the chiefest myserye in the earthe. As in deede I sawe manye, the whyche coulde not byde this tremblyng and dreade, and dydde for very feare [Page] and pensiuenes despaire, because they mystrusted that they wer not able to susteyn gods iudgement. For the popes doctrin brought vs to this opinion, yt we feared Christ as an horrible iudge. And many haue bē in that case, that they thought there was no hope of saluatiō to be loked for of Christ for them. And for that cause they prayed to the virgin Mary, that she would bee theyr patronesse, and make intercession for theym to suche a iudge. For no man knew any other thyng, but that Christ was cleane loste. Wherfore there was no other thyng looked for, but that we dyd tremble and quake, when we thought of this Iudge.

Wherfore thynk this, that the greatest part of this signe is past. And I iudge likewise of the celestiall signes, that the lest part of them remaineth. And if thei be not all yet come to passe: yet it may chaunce dayely that they be done. But neuer the lesse we must be nothyng slacke in caryng therfore, that we may be redy to mete at that day, As Christ hereafter dothe exhort vs so to do. In the ende Christ speaketh also of the other prodigious signe, and sayth: Men shal pyne away for feare, and for the dreadful expectation of these thinges that shall chance to the worlde. Here speaketh he of an other confusion, whiche is excedyng great. And thereof it chaunceth, that men feare the signes of the laste day.A speciall con [...]usion in men. But suche are not the wycked, & the vngodly, but the godly and timorous. Wherfore they ioyne with the signes the meanyng therof, whiche the wicked doo foolyshely despise, and thynke themselfe wyse in so doynge, because many suche sygnes hath chanced before, and yet the day came not. Wherefore they see these signes dayely, and are not an heare the better, neyther doo they thynke that the thyngs that chance [Page] on the last day, are shewed to make them to be ware and circumspect. Suche despisers dothe Christe caste frome hym. For seynge they are so dull harted,The wycked despise the sygnes that they are nothynge moued with the signes, much lesse wyll they care for the woorde and doctrine. But the good, whiche marke these signes, and are moued with them, dothe Christe take to his cure, and comforteth them swetely after this sort: Forasmuch as they confesse Christ, and set by his worde, and wyll not depart from it wyllyngly, or denye it, that they ought not to be afrayde or abashed at the syght of any sygnes, bee they neuer so horrible and dreadefull.The cōmyng of Christ after the signes Then shall they see (sayth Christ) the sonne of man commyng in a clowde with power and great glorye. This magnificence passeth all the triumphes of kynges and emperours. For then shall the ayre be full of angelles and Sainctes, whiche shall shyne more bryghter then the sonne, and Christe shall be in the myddest of them, and with his elect shal geue sentence agaynst the damned, whiche shall stande beneth in the earthe with the dyuell tremblyng and quakyng. Wherfore (sayth Christ) when these thynges begyn to come to passe, loke vp, and lyft vp your heades, be of good chere, and see that ye be mery. For all these thynges must be done. If the worlde muste nedes fall, it must fyrste geue a cracke. For such a great buildyng can not fall, except all thinges therof be fyrst shakē, & pluckt in pieces.These signes are not geuen to terrify the congregation As a man that is nowe at the poynt of death, he wrastleth and rolleth his eyes, mouthe, and all his membres, his face waxeth pale, and all about hym is sene great deformitie. Suche shall be the facion of the worlde, when it shall nowe perishe. But I say vnto you, be not discoraged in your myndes. Lyfte vp youre heades: for to [Page] you it may be a pleasure to behold these thynges.These signes are not geuen to terrifie the congregation And this occasion of ioy is not to be despised, your redemption (saith he) is at hande: yours I meane that beleue, But the other that do not beleue, shalbe condempned. Wherfore they ought to feare,The cause of ioy by these signes. but they do not so. For Christ shall bryng with him both these things, that is, heauen for the beleuers and godly, and hell and damnation for the other. This speaketh Christ to the godly, whiche also shall be afrayde, when the Sonne and Moon shal change their countenances, and the world shall be full of signes.The sainctes also fear these signes, but not deathe. For the Sainctes bee not so stronge, yea Peter and Paule would thynke these signes fearfull, if they were lyuyng. But be strong (saith Christe: there shall be an horrible syght, but it shall not hurt you, it shall hurt the dyuell and the vngodly: but there shall come therof saluation and moste ioyfull redemption to you, whiche ye haue desyred so greately, and haue prayed, that my kingdom should come, your synnes forgeuen, and you your selues delyuered from all euill. That thyng therfore that ye haue prayed for so longe and so hartily, shall nowe be geuen vnto you. For this is called the day of your redemption. Wherfore this latter day may wel be called the day of damnation and redemption,The last daye the day of dā nation and redemption. the daye of sorowe and ioye, the daye of hell, and of the kyngedome of heauen. As Christ in the .xxiiij. of Mathew sayth: Then shall all the tribes of the earth lament.Myth. 24. We shall not by Gods grace be amongest them: but here wyll we leaue the Pope, the fantasticall spirites, the wrongfull extorcioners, the wicked citizens, the seditious people, & suche other, whiche leaueth no kynde of wronge vndoone, whiche persecute the Gospell, and are the begynners of all these euyls: then shall they smoke for this. But [Page] we that are nowe oppressed with theyr myghte, and dare not looke them on the face, whiche wepe and are vexed, shall at that tyme laugh, and see before our faces howe they are dryuen with the dyuell into hell. Wherfore although it shall seme dreadfull vnto you, be not afrayde, seeke no corners to hyde you in,Christes commyng is terrible, that the oppressed congregation myght be delyuered. whenne these thynges begynne to come to passe. But lyfte vp your heades meryly, and stryue agaynste youre temptation. Remembre that ye woulde haue me suche a one. For if ye woulde haue me your redemer, fyrste must I oppresse them that hold you captiue: Is it not so? If the robbers had taken thee, and put thee in a castell, and thou heardest that the castell were strongely besieged, thou woldest not care so muche for the cruelnes of thy enemies, but woldest rather reioyce, if thou knewest that this were doone for thy sake, that thou myghtest be delyuered from thy enemies. So thinke ye here also, that it ought not to seme terrible, when the world shall plunge miserably, and greuously be tormented. For this punyshement is not for you, but prouided for them, on whome ye made complaynte. Wherfore take this comynge, as the comyng of youre saluation. For I come not to condemne you to helle, but to delyuer you out of this wycked, frowarde, and corrupte worlde, and to separate you from the dyuell and his garde: and to put you amongest the angels, where ye shall suffer no euyll, but haue the fruition of euerlastyng lyfe.

And to this comforte belongeth the goodly similitude of the trees.Christes cō myng is lyke the sprynge. In the spryng (sayth he) when wynter is at an ende, and all the earthe is renewed, when colde departeth, and heate approcheth, and the bare trees begynne to bee greene wyth newe bowghes: [Page] no other thynge foloweth hereof: but that the trees bryng foorthe buddes, and after that spreade abroade theyr leaues. Then it is the common saying: Wynter is gone, and goodlye Sommer draweth nyghe: We gladly let wynter depart, and imbrace pleasant Sommer at hys commyng.

Therfore in his similitude of the trees, may we haue euident resons, declaring after what maner we ought to loke for this last day. For as after leaues commeth sommer: so when the earth shalbe moued, and the heauens shall tremble, and when the sonne and Moone shall appere mourneful: let these thyngs seme no more dreadfull vnto vs, then when the tender leaues crepe forth of the trees, when sommer begynneth to come in. For these sygnes are to vs euen as the leaues and iuyce of the trees, that we may ioyfully looke for that euerlastyng sommer. For this presente miserable lyfe, is very well compared to bareyn and euil fauored winter. In the whiche all thyng dye and wyther awaye. But these thynges shall then come to their ende, and euerlastynge sommer shall come in theyr stede, that is, the kyngedome of GOD, whereby the kyngdome of the deuyll shall peryshe. Why are there so manye myseries geuen as a punisshement in the earthe? because ye lyue amongest the couetous and wycked, that blaspheme and curse the Gospell, and stirre vp all mischiefe in the worlde. This muste we see and here, and looke daiely for worse. Frome all these thynges will I deliuer you by my commyng, that ye may not be constrayned to behold any longer their wickednes. Wherfore this terrible state of the world doth not com for you, but for your enemies. They haue a good cause to be afrayde and sorowfull. But reioyce ye, as godly [Page] Loth dyd, whiche sayth Peter dwelt in Sodoma, The figure of the destructiō of Sodome compared to the destructiō of the worlde: and was constreigned with his innocent eyes and eares, to heare and se the detestable synnes, vntill they grew to such fulnesse and ripenesse, that God coulde no lenger refrayne. There came two Angels, whyche ledde godly Loth out of the citie. Surely this thyng was not without a terrible sighte, when the element was horrible wyth clowdes, when thunder was hard, and the clowde wente aparte with a great wydenesse, and brymstone and fyre fell downe by rayne, and the gaspyng of the ground ensued, and swalowed in all thinges. It is not otherwise to be thought, but that Loth was greatly dismayd at these thyngs. But this comfort was at hande, that this horrible and dredful tempest dyd not strike hym, but the Sodomites, whyche beleued not the word of God, but gaue themselues to all kynd of most abhominable lewdnesse, yea and that without al mesure. These must nedes be meruailously troubled at this fyry rayne. But godly Loth behelde this tempest as a pleasant tree in the spryng tyme, that putteth forth his buddes, and beginneth to be grene. For he feeleth and receyueth helpe and mercyfull deliuerance against the wicked. So shall it chaunce to vs also in the latter daye, if it befall in oure lyfe tyme. It shall seeme a terrible thyng, when heauen and earthe shall burne: and we shalbe changed in a moment and dye. But a christian man must not here take his eyes for iudges, but marke howe Christe doeth expound it. That these flowers and boughes are moste pleasant. So that albeit,The sūme of the doctrine cō cernynge the last day. that the greuous syght of the worlde shall terrifie and abashe reason, yet let the heart truste to the worde of God, that it may not feare that outeward syght, but say: Mystrust not, there is no hurte [Page] or damage. This dothe not signifie as Christe sayth, any euyll: but that my redemption and redemer is at hande. Hayle my redemer Christe therfore, and come on as thou art wyshed for, as I haue desyred oftentymes, and prayed for, whyle I lyued, that thy kyngdome myght com vnto me. He that can receyue Christ at his commyng after this maner, shall in a momente be chaunged into that glory, that he may shyne with the sonne for euer. After this sort dooth Christ teache vs to knowledge truly the last day, that we may lerne how great succour we haue therin, and why also we ought to loke for, and feruently to desire his comyng.

The Popes doctrine of Christes cō myng.The Pope preacheth of Christe, that he is a seuere Iudge, and that we must haue healpe before hym by our good woorkes, and that the Intercession of saintes are to be hadde, yf any manne wyll be sure from damnation. For so hath he put it foorthe in picture, howe Christe commeth to iudgement, and howe he holdeth a swoorde and a rodde in his mouthe, whiche bothe are signes of wroth. And where as Mary and Iohn standeth on bothe sydes, it shewethe, that the prayers and intercessions of them, and of other suche good Sainctes, muste be soughte for and trusted in. As the good father Bernard persuaded hymself, that when the mother sheweth her pappes to the Sonne, that he can not denye her any thyng. Whiche was an euident proofe, that Christe should come lyke a seuere Iudge. But in this Gospell he teacheth vs otherwyse, that is, that he shall not come to iudge and condemne vs, but to deliuer & redeme vs, and that he wil graunt in dede that that we praied for, and bring vs to his kingdom. And as for other that beleue not in him and vexe the Christians with railyng and reuilyng, he [Page] will by his sharpe sentence punishe greuouslye. Thys (saieth he) beleue ye onely, and looke for my cōmynge ioyfully: for it shalbe to your welthe, that ye may be saued by me for euer, from synne, deuyll, deathe, hell, and the worlde. This is a greate comforte. But in thys place one thyng remayneth,The daye of Iudgemente shall come sodeynly. wherby the fearefull consciences are troubled. For Christ saieth, that that daye shall come vnloked for. So that it shal chance likewise to men as it chanceth to byrdes, which flee in the mornyng hungry out of the woddes, to fynde meat somwhere, suspectyng no euyll, bycause they were not deceiued of their hope in that place before, and sodeinly they are wrapped in the nettes, taken, and killed. But thei that feare God wil take hede therof. And because they proue by dayly exaumples howe soone they that stande, fall: they are weake hearted, and soone ouerthrowen. For they thynke it vncertayne, what shall become of them to morowe. Perchance the houre wil come, when thou shalt be most vnready, and dydst not see it before: orels thou shalt be entangled with this or that sinne. Then art thou vndone, and this ioyfull day shalbe chaunged into mourninge.

In this doubt Christ leaueth vs not comfortlesse,What is to be done▪ that the day of iudgement be not sodayn vnto vs? but teacheth christen men, howe they shall bee rydde from this pensifenes, and sayth: See that your heart be not ouerladen with surfet & dronkennes, and with the cares of this lyfe, least this daye oppresse 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, [Page] 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,Watche. that is: loke that at all times ye wayt, and be armed with the feare of God, and with a good conscience.Prayer. 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.Repentance. 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 [Page] 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:The work of God is hyghly to be magnified. Fyrst that we should highly esteme Christes worde, and set greate price therby. For it is a thyng of great weighte. Then shalbe described the shamefull and wicked vnkyndnes of them that here this word, and [Page] 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:The question of Iohn by his disciples. & afterward so many thinges shold be spoken in ye new Testamēt: yt 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:Deuter. 18. 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.

What Iohn mente by sendyng his disciples vnto Christ.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. [Page] 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.Esay. 35. 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,Of Christe &. his kyngdom. 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.Christes doctrine. 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 in hymselfe to the contryte, vexed and miserable consciences, and make their herts that were full of tremblyng, and ouercome by dreade and feare, to be mery and ioyfull.Moyses doctrine. Moyses is an high prophete, but this can he not doo. For all his sermons [Page] doo sounde on this wise: Thou must obserue the law, orels perishe. This was a very torment to the Iewes The Phariseys dyd fast, payd tithes, and endeuoured with all their study to represent the lawe: and thought that they had no nede of any gospel, of any Christ, but that all other thynges were without peryll: and that god coulde not but receaue them into heauen, for their fastes, prayers, almes. &c. These be riche and perfect sprited men, which haue no nede of god and his grace, and this is very true, that this doctrine of Moyses is necessarie, and that men ought to be indued with this discipline and instruction: euen as in an Empire or kyngdome there must nedes be had somners, & hangmen, to execute corporall punyshement on theim, that wyll not obey the lawe, that steale, that commytte aduoutrie and slaughter. But when the agonie of death is at hand,Moyses doctrine can doo nothynge against deathe. this doctrine of Moyses by all mēs iudgement is to no purpose, although thou hast obserued it neuer so muche. Thou must nedes saye and confesse: Although I haue not ben an aduoutrer, a thefe, a robber, yet doo I onely flee to thy mercy. If this be not, all workes be they neuer so great, preuaile not against desperation. As there is an historie in the lyues of the fathers,An hystorie. of a certayne man, that stode styll three whole dayes in one place, and continually lyfted vp his eyes into heauen with mournyng and waylyng. And whē his Disciples asked of hym, why he was so greately troubled? he answered: I feare death. Then euery man endeuored to comfort hym, and thought it the best for that purpose to put him in remembrāce of his straight kynde of lyuyng, and of his kepynge of Goddes preceptes. But he testified playnly before them, that this made nothing against the fear of death. For although [Page] (sayeth he) I haue kept gods preceptes very straightly, yet I can not be without the feare of death:Workes can not quiete the conscience of a synner. for I knowe that gods iudgement is not lyke vnto mans. This Father proceded so farre, that he vnderstoode, that when these tourmentynges begynne, and dryue vs to God and to his iudgement: that Gods Iudgement is so greuous, seuere, and harde, that our holines and good workes can not withstande and susteyn it. Wherfore although the lawe is to be taught, and the discipline of good woorkes is to bee put in execution, & the cōmandements to be done: yet when death commeth, let vs dispaire as concernyng all oure workes, and the rightuousnes therof. This is one of the poore that is mencioned in this place. But hee can not telle what he myght surely stycke vnto. For this was lackyng to him, wherof Christ speketh in this place: The Gospell is preached to the poore.The Gospell is a doctrine of comfort. But the Gospell is suche a doctrine as touchyng Christe, that it comforteth a synner, and dothe adhort hym not to feare. For Christ commaunded it to be preached to the contrite, that he geueth his owne rightuousnes for thee, which is euerlastinge. Thys Grace dooth hee procure to bee taught to thee by his worde: Wherfore doubt not. It shall chance vnto thee as thou hearest, if thou beleue. For the Gospell signifieth a faire and quiet doctrine,What the gospell is. & ioyfull tidynges. If a riche man woulde promise to a begger a thousand nobles, that would be a gospell to the begger, and ioyfull tydynges, and pleasant to the eare. But what ar all riches in comparison of this gospell, and good tidynges that Christe hath respect vnto the poore, and is suche a kynge,Difference betwene the kingdome of Christe and ye worldes. whiche maketh the dead, synners, and captiues of the lawe, parttakers of euerlasting life & righteousnes? Suche is my kingdom [Page] saith he, muche vnlike the kingdom of ye worlde, wher only this regard is had, to aduaunce ye mighty. For he yt is moste of might there, doth moste oppresse the poore. Ther ye potestate vseth extremitie, which spareth no man, & can not suffer vice vnpunished. Wher it hath his sergeāts, his rods, ye sword, water, fier, that ye euyll doers may be punished. But in the kingdom of Christ, it wil be otherwise. Wherfore as it is a miracle to rayse the dead: so is this the chiefe miracle, yt God hath sent vs such a kinge, that is kinge of sinners, and sheweth his gospell to them. Moses and his law knoweth of no such kinge. For there it is enacted, that he yt is a sinner, is condemned to the diuell, and to death. This now appereth hereby, that God is kinge of the holy and rightuous, which hath farre perfecter holynes then that, that the ciuill lawes requier. And it is trew, that that doctrine of the law is Gods word, and that Moyses ministration by the lawe is Gods ministration. As lykewise the ciuill empires are well called the empires of God, for as much as he cōmaundeth such to be had, & vs also to obei therto. But these are onli ye empires of Gods lefte hād. But ye kingdome of his right hand is, wher he reigneth him self, neither doth he substitute any lieutenantes,The kingdō o [...] Christes right hand. parētes, magistrates & other officers, but he ruleth him self, & so ordreth ye matter, yt ye gospel be preached to the poore. In ye which thou learnest, yt whē thy rightuousnes cā not abide the iudgement of God, to say thus: I haue done lord yt I cold, I haue obeied my parēts & masters wt al diligence, I haue done no man any dishonestie, I haue not ben a murmurer, I haue sene diligētli to my houshold & them that were committed to my cure, I haue done no wrong to my neighboure, I haue not [Page] stollen, I haue not cōmitted aduoutery. &c. But what is this to ye purpose, whē the matter is tried before thy Iudgemēt? This is nothing to thy kingdō. Wherfore whē I know yt thing in thy gospel, yt thy sonne & our Lord Iesu Christ, shewed diuers signes, amōgest the which this is also, yt thi sonne preached to ye poore, yt is, that he was sent frō the to this purpose, to cōfort the afflicted cōsciences: to this entēt haue I now receaued the gospel. For I can not be without it, wheras I am vexed and poore, and there is no wher els any confort either in my goodes, either in all the worlde.

Thus saith also ye prophet Esaias of Christ, as Christ saith here also, the lord hath geuē me a learned toung, that is, God hath put this word in my tongue, that I may at due season speake with the weary, yt is, confort ye dreadfull cōsciēces. As ye euāgelist doth expoūd it in this place, & saith that ye gospell is preached to the poore: for the king Christ was sent to preache good tydings, & to cōfirme the trembling & fearful cōsciences. And his kingdome is a kingdō of cōfort, wherein the dreadful, muste be strengthned & made ioyfull. And yt is not done by ye doctrine of the lawe, but only by ye gospel. This is a chereful & happy tidinges that Christ hath satisfied for oure synnes. This belongeth to the poore, saith Christ: this is myne entent. For with the righteouse I haue no place, which wil not be rebuked as synners, which persecute the gospel, & condemne it as heresi, saying, that good workes are forbid therby, & yt these words are blasphemous against Moses, & the lawe. Wherfore Christ saith after: blessed is he yt is not offended by me: ye truly blessed. For al ye worlde is offended wt this king,The doctrine of the gospell is wath offence. & wisheth yt he might sone be cō founded. For they say yt he turneth al vp syde doune, [Page] that he condemneth the righteous, and suffreth them not to be in his kingdom, that he is redy to geue heuē to ye sinners. What kind of doctrine is this (say they?) wherin is no respect of good workes, and wherin the wicked haue such an easy way to heauen. Christ could not be scotfree from this sclander amongest his owne neither can we be, where as we are so bacbited of our aduersaries, that we teache agaynste good workes, & make the way of saluation to easy. But in thys place is a sentence: Blessed is he that is not offended in me. For if thou consider Christes doctrine well, thou shalt perceaue, that this doctrine is not against good workes, as the Papisticall dothe falsely report this by vs. This we teache, that these thynges are necessary, and earnestly to be cared for, that nothing may be done agaynst the word and conscience. Wherfore the gospell dothe not disanull the Ciuile power, it dothe not abrogate the offices of the Maiestrates. Why then doth it offende thee? and why doest thou imagine that it forbyddeth good woorkes? The Gospell dothe not disalowe neyther forbydde good workes:The doctrine of the Gospel forbyddeth not good workes, but the trust in them. But it forbyddeth thys, that when wee muste nowe dye and departe into an other lyfe, and when we are broughte to our straightes, that then we put no trust in oure own rightuousnes & workes, & that we haue no more succour remaynynge, but onely in Christe, and muste stycke to his merite and satisfaction only, that by him we obtayne grace and euerlasting lyfe.

For God geueth suche a body vnto vs to this ende, that we should not be idle as long as we liue, that we walke on our fete, put our handes to worke, that we speake with the mouthe, and see with our eies. &c. And for this hath he put forthe his worde, the tenne commandements, [Page] that we might compare all our workes with them, and not do contrary to his glory, and the profyte of our neighbour. This gospell doth not onely permyt, but also commaunde vs to doo it diligently. But now when a man is alone, and voyd of all these thynges, and gothe out of the world to the iudgement seate of God: then dothe the gospel teache the, to go an other ways about: wherfore if thou haste done that is godly in thy life, thou couldest not maintayne otherwaies the name of godlynesse in this life, thou muste thanke God for that gifte. But in death, beware that thou put no truste in this godlinesse, as though thou hadst deserued heauen therby: but yeld thy self wholly to this king Iesus Christ: whose office it is (as saith ye Euangelist) to help ye blind, lame, lepres, the deafe, and dead, to preach to the poore, yt is to comfort ye troubled consciences. For he is sent from God the father, not to punishe vs for our sinnes, but to profite vs, to susteyn and comfort vs. They that wil not vse hym after this sort, but are offended rather with him, and despise him as the Iewes and the hipocrites doo yet to this day: Those shall he represse at his tyme. And this is one of the offences that ar to be auoyded. Then also is Christ an offence, when men dare not cōfesse hym for fear of the crosse, and fall from hym in temptation. Furthermore it is called an offēce, when we haue more respect to our hart and conscience, & what is their entent than to the gospel: That is, when the sorow of our worke & syn is greater, then comfort for Christes mercies sake. This is the cōmon offence, wherby al christen men at vexed.Christ an offenceful preacher. So is Christ euery wher in ye world an offenceful teacher, as he wil shew more plainly after this gospell, that men by this doctrine are offended, & begin to [Page] despise and persecute it. And that the worlde shall be iudged for this, the sermon of the three cities, Capernaum, Corazim, & Bethsaida dothe declare. Likewyse the greuous cōplainte of Christ against the Iewes, is this, where he declareth Iohn that rigorouse teacher of repētance, dyd eat only hony and locustes, dronke water, & liued a hard life. But what preuailed he therby? ye said, that he had a diuell. But I, saith he, eate, drink, & shewe my self moste full of humanitie to all men, & they call me a drinker of wyne. The adders are so froward that no man can satisfie them. Yf a man lyue at libertie, he is blamed: yf he lyueth straightly, he can not please them. What shall we do then, to please the froward worlde? It wold be pleased very well, yf all that it doth were allowed, where as neuer the lesse it dothe nothing that good is. Suche offences must be paciently suffred.

For if it wer in such a hard case, whē Christ taught him self,wicked worldlings can not abyde ye gospel, nor the preachers therof. & al things were full of his miracles, that the blinde dyd see, the lame go, the dead rise, & it yet could nothing preuayle herby, but that the word was despised: Yea rather Christe the auctor of this doctrine, was moste shamefully crucified, the Apostles driuen out of Iurie, & no where safe in al the worlde for this words sake: what maruell is it then, if the worlde hateth the gospell without mercy, & resiste it, & handle it moste vilainously? Such was the fortune of Christ & his apostles at that tyme, so that it may seme more maruelous in them, because they did not only preach, but also wrought many notable & famous miracles. Wherfore we must endeuoure oure self to beare this miserie of the worlde, and to take this rudenes wel a worth. For the fortune of the gospell shall neuer be [Page] otherwyse. It is a doctrine, wherewith men are alwayes offended: and thei be not of the common sorte, but men very holy, righteous, wise, and mightie in the worlde as experience teacheth. Blessed are they, that knowledge, that this is the word of God, they are in good case, and haue both confort and helpe against these offences. But they yt knowe it not, are inflamed for their good workes sake, they fall from this word to their owne righteousnes, and thinke that this doctrine is full of offence and sedition. And this yt is to stumble and be offended, and yet it chaunceth to them, whiche before the worlde are counted moste holy.

Wherfore we haue a iuste cause to complaine with Christ of the 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,Math. 11. 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 [Page] 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.

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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 [Page] 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,Christe alone saueth. 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,Iohn. 14. 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,The patriarkes and Prophetes were saued by faith i [...] Christ. that this is our fault, to be desyrous to serche out many ways. And one for ye 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.Withoute Christe there is no saluatiō 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. [Page] 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,Gen. 3. 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,The office of Iohn. 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 shall baptise you with the holy ghost, where as I do baptise but with water, as a minister. He standeth in the myddest of you, and ye know hym not. Wherfore this is my duetie, to be the voyce of a crier in wyldernes: that when ye heare the sound of my trumpet, ye may vnderstande that he is come. For I am that soundynge voyce and crier, to whom ye ought to be attēt. He therfore that foloweth next after me, is he hym selfe,Esaye. 40. as Esaie prophecieth in the .xl. Chapter: The voice of a cryer is in the desert, make redy the way for the Lord, make streight the pathes of our Lord in wildernes. He am I (saith Iohn) [Page] and this is my word. Wherfore be attent, he is nowe amongest you, but ye know hym not. And this is my office, to bryng you into acquaintance with hym, that ye may receyue hym. For the next prophete that commeth after me, is euen he hym selfe. As for me I am but one sent before: and this office doo I now execute and fulfyll my duetie prophesyed of before. He as yet is priuate and vnknowen, but by and by after me shal he come abrode with his prophetical office of teaching. Wherefore take ye good heede, least ye be deceaued in markyng of hym, and haue him in hygh estimation among you. Neither was there truely any other end of this matter, then as Iohn prophecied before. For incō tinently after Baptisme, Christe began to work myracles in Galilee. He sent twelue apostles, and seuētie disciples, to preache that the kyngedome of God was at hande: that is, that Christ was come. Here he is (sayth Iohn) Ioyne your selfe to hym, receyue hym, and ye shall not be deceaued. He came after me, but he was before me. For Iohn was elder than Christ six whole moneths, and yet he saieth, he was before me. This amongest the Iewes had ben a blasphemous worde, if they had at that tyme vnderstande it: as it is playne in Iohns Gospell, where as he saith: Before Abrahā was, I am. And this is as much to say, as this man before he was borne in the earthe, he was in heauen. But yet the Iewes dyd not vnderstand it: neuer the lesse this saying of Iohn is trewe,Iohn. 8. and dothe notifie to vs a person of the Godhed. As he declareth plainely hereby, when he saith: I am not worthy to lose the lachet of his shoes. Here should the Iewes haue diligently consydered, what maner of man this was, in comparison of whom Iohn denieth and abaseth hym [Page] self so muche, and saith him self vnworthy to serue hym in ye leaste thyng that is. The testimonie of Iohn cometh frely from his hart, that he is not worthy: Although (saith he) I be neuer so much sett by of you, yet in comparison of this man, I am nothing. He is wel content to lay asyde all his glorie, & saith plainly that he will take yt for a great renoume, yf he might be thought necessarie to this man in the moste bassest office of wiping his shoes.

Wherfore leaste the Iewes should surmyse that he humbled him self to muche, wheras Iohn the author of baptisme executed ye ministerie of a prophet: he doth expoūd the trew meaninge of his baptisme, saying: I haue a signe also, as hathe the other prophetes. Ieremie did weare a chaine of woode: Esai walked naked and barefooted,Esa. 20. when he prophesied to the Aegiptiās & Ethiopes, that they shold be a pray to ther enemies, & be spoyled of all they had. I am the auctor of a new word, and of a new signe.Iohn declareth his baptisme. I preache that ye prepare the way for the lorde. Ye had no nede of this worde, yf the way were prepared now alredie. After that I washe you for a signe, that ye are vnpure and filthie: and I am the beginner of this lauer. But he that foloweth me, wil prouide a better baptisme, and baptise you with the holy spirit. All this was spoken, that they might not coūt Christe vnworthy of their sighte, but should haue for a remēbrance the words of Iohn: that because he had borne recorde of him, which should come foorthe so magnificētly, with teaching & signes, thei might not doubt in an euident matter. But what do they? thei hear Iohn, but they thinke not his authoritie sufficient. For as they beheaded Iohn: so they crucified Christe, as touching whome, Iohns witnesse [Page] was so faithfull. Suche regard of godlines had they, that they only despised not the word of God, but for that also killed the Prophetes, and nayled on the crosse,The Iewes regarde not Iohns doctrine. the Lord of all Prophetes. And so goeth the matter now also. For Christ is condemned to the crosse: not only at his beyng here in earth, but nowe also in his members. We labour all that we can with Iohn, to bringe men into this way: for as muche as without Christe, ther is no remission of synnes, or lyfe euerlasting. But the more we go about to withdrawe mens trust from their oune workes as vnprofitable to righteousnes in the sight of God,Papistes can not abyde the word of God. and to leade them to Christe: so much the more greuously are we condemned as heretykes of our aduersaries. For that is not agreable with their doctrine, as all do knowe. They sette foorth the Mounkes rules and masses with ostentation, they offer vp masses for the dead, they ordeyne seruice, they go a pilgrimage, they bye pardons. But what other thing is this, then to caste away Christe, and searche out new ways to heauen. And we can alow this by no meanes: and therfore can they not abstayne from rayling and slaundering of vs. The Bishops and highe Priests wold deale lykewyse with vs, as they did with the Iewes, yf they coulde. Only this is lacking vnto them, that they can not abuse vs at their pleasure. But what is the cause they are so greuously offended with vs? surely no other, but that we teache with Iohn to geue the glory to God, and to humble them selues before Christ, and iudge them selues vnworthy with all their seruice and good workes, to wipe such a great mannes shoes. For they can not chose but [Page] graunt this, that Iohn was more holy then all they can be: and yet he saith, I will caste away all this holynes, yf I might but be receaued only into the felowshippe of his grace, to haue the ouersight of his shoes, I wold thynke my selfe an honorable man. This do we therfore testifie and proteste before the worlde, the Pope, the Bishoppes, Priests, and Mounkes, that be their righteousnes and holynes neuer so much: yet in this poynte they are nothyng to be compared with Iohn. Wherfore if ye do all that ye can by fastyng, and saying your prayers, only do this also: see that these things be caste at Christes feete, and lett them not looke to be iustified and saued therby. But say this humbly: I do not refuse to be to lowly and humble. This do we teache, that they suffer Christ to be holy only, but they can not be persuaded so to doo. They crie out vpon vs lyke madde men, saying:

Not only faith is sufficient, but we muste do good workes. And so they make not the holynes of Christ their ground and piller, as Iohn dydde, which is gladde to forgo his owne holynes, and count it not so much worthy, as the cloutes wherwith durty shoes are made cleane. He testifieth plainly, that his holynes is not so muche worth as a vyle cloute, and how much lesse worthy dothe he iudge it to wipe CHRISTES nose,Papistes seke saluation by theyr owne workes. and to do any higher office. This doth the Pope and his Churche refuse to doo. They extolle them self highly with their workes, and that they haue euerlastyng lyfe for them. And can not abyde that their workes and holynes should be counted as vyle cloutes. [Page] Yea rather they doubt, whether they may iudge Christe worthie to haue this holines geuen in steade of almes and sacrifice. This heard the Iewes, but thei despised and persecuted it: and vnto this tyme is not this cōtempt and persecution lefte. But as this madnes chaunced to the Iewes destruction, so shall it by Gods grace chaunce to the Papistes. Wherefore we muste diligently marke this example, where as Iohn that moste holieste man, which (as Christ saith) hathe none lyke him amōgest all that are borne of women,Matth. 116 which passed all mounkes and priests farre: yet dothe he so demitte and humble him self, and saith that he wt all his holines and workes is not worthy to be as a clout to wipe shooes. Truly this example is worthye to be folowed. Good workes muste be doone, and that with great diligence.Good workes. For so hath God commanded in the ten preceptes. But when we come to that pointe, that we muste entreat of this man, as Iohn doth: all is to be caste downe at his feete, & we muste confesse hartely with Iohn, that it is not worthy to doo him the leste seruice that is. Before mānes iudgemēt hereof is had chief respecte, that thou art no aduouterer, no thefe, no robber, that thou geuest almes, that thou seruest well in thy vocation. These thynges are boasted of amongest men, and had in highe estimation.

But when the matter is tried in the sight and iudgement of God, be not lothe to say this: O Lorde I know that before thee, the excellentest thinges in me are nothing worthe. Wherfore iudge me not accordīg to my workes, I am willinge to byde ye losse of them. And can wishe no better thinge, yf so be I might haue my desier therin, I may thinke my self well blessed. [Page] So doth Paule also to the Philippi. I am (saith he) an Israelite,Phil. 3. after the profession of the lawe a Pharisei, and as touchyng righteousnes vnblameable, so that no man can reproue me. It is not much sene, that one should stande so in these thyngs, against the iudgement of men. Yet he saith: I thinke all this but chyppes, and all my trust and confort resteth herein, that I may be found not hauing my owne righteousnes, which is of the lawe, but the righteousnes which is by fayth in CHRISTE, whiche righteousnes belongeth to faith, as God saith. Wherfore that I might take fruite of this man, I caste away all my owne righteousnes as chips. The saying of Paule is more cōtumelious against good workes thē Iohns. For he is cōtent to suffer them to be estemed cloutes, but Paule nameth them very chips, paryngs, or scrapyngs. Paule the Apostle nothing feareth the reproch of vnciuilitie, wheras he vseth suche vnpure words. Suche examples are very necessary to maintayn the study of honesty and sobernes before the worlde, that men might not haue any cause to reproue vs. This righteousnes is belonging to this lyfe, and hath his ende with this lyfe, as it is knowen. Good men are put into the graue as well as the euill, the matrones as well as the harlots. But whē thou wilt make thee a way to euerlasting lyfe, say this: Christ is my refuge, and his righteousnes, which he promiseth and geueth in Baptisme by his worde, and in the supper by his body and bloud.The differēce betwene the righteousnes of faith and good workes. At last I shall stand by hym as a poore worme. That so by this meanes there may be put a difference betwene oure righteousnes, whiche consisteth in the functions of this common lyfe, and [Page] betwene the righteousnes whiche is before God. The Ethnykes also hath shewed honesty and sobernes in theyr lyuinge, and donne and suffered many thyngs for their natiue countreye, for the which they haue their due renoume. But when death commeth, nothyng therof will steppe foorth to take their part. For by suche righteousnes and good workes, we can not attayne to the remission of synnes. But whyther must we then go for righteousnes and such holynes, that is accepted before GOD, and alowed in the euerlasting lyfe? There then is this holy anker to be caste, this muste be oure refuge, that we come humbly after the precept of Iohn, and thynke vyle of oure self, or as Paule saith, shamefully. In the eyes of the worlde, this maye perchaunce seme excellent, but before God, it is but a cloute to wipe the shoes of the sonne of GOD. Whose righteousnes I wold gladly haue to be geuen to me, by the helpe wherof, I might be certayn of saluation, wheras for my owne righteousnes I ought not to refuse damnation in hell. And this is the cause that we say surely, that Mounkes, Priests, cooles, and all things of this sort, is destinate to damnation. For they applie not their works, to the obedience of God, to honest lyuing, to the auoyding of offence: but that they might hereby obtayne saluation. Wherfore they sell these thyngs also to other, and this it is to denie CHRIST, Papistes sell theyr words. and to mocke and despise him, as the Iewes mocked and despised hym. Lett vs beware of such abomination, and here let vs learne, how to aunswer suche Iuglers. Woldest thou wretched mā be so mighty with thy workes and righteousnes, that thou mightest purchase me [Page] saluation therby? The vertue of Iohn, Peter, nor of any other, was euer of suche power. If it had ben otherwyse,Monasteries. they would neuer haue thought so lightly of it, as their words shewe. If the vse of the Abbeis, were turned to the instruction of youth, & to the trayning vp of them in scriptures, no man could reproue it, because it was done with great reason. But they can not be brought from their wicked order: They referre all to the obtayning of saluation.

Wherfore yt were better, that suche Abbeis were cleane put downe, than that men shoulde fall into offence thereby, and straye from CHRIST, and lose both body and sowle. Learne therfore of this Gospell to lyue godly, righteously, and chastly,Good works ought diligētly to be done. and to be diligent in good workes. For suche obedience doth God require by his lawe, and wold haue vs to do it. And when we do it not, let vs know that punishement is redy for vs: and if he seeth vs not to amende by bodyly paynes, he will punishe vs euerlastyng. These things are to be done before mē, but yet before God say on this wyse: Lord, for as much as belongeth to my works and righteousnes, I haue no hope, only this I desier, that I may haue some lowe seruice about CHRISTES feete. For as muche as belongeth to my liuing, I haue deserued to be cast in to hell, but I call vpon his holynes, that he will sanctifie me with a better and eternall lyfe, then shall I be sure to haue euerlastyng lyfe. But the Popes and Bishops heare not this. For yf they woulde, Priests, Colleges, Mounkeries, Masses, and suche other ceremonies and seruice, wold sone be ouerthrowen. Whiche things all they defende so stubbornely, [Page] because they truste to haue saluation therby. So doth not Iohn, nor Paule, which renoūce their owne righteousnes. And a Christian man ought to say this with Paule: My righteousnes & iustice, is but rubble and rubbyshe. And also with Iohn: My holynes is an vnprofitable cloute, when I compare it with the workes and holynes of Christe. But the Papistes cā not abyde that such iudgement shold be geuen of their masses, vowes, fastings, prayers: thei murder vs, because we folow this doctrine, and teach not as they do, but shew men a better way of saluation. An euill mynd, an euill heart, neither can there euer be any hope of amendment in them. They seke euill, they shall fynde euill. Lett vs haue an eye to Iohns fynger, wherwith he poynteth vs whether to looke, leaste oure Lord and sauiour Iesus CHRIST, that most necessary capitayn passe by vs vnseen and vnknowen, and so we wander and stray from him to oure destruction. And because it should not be so, Iohn is sent to leade vs and shewe vs the way, that we might be saued. The which thing GOD the father graunt vs through his sonne Iesus Christe. AMEN.

Christmas day. ¶The Gospell of S. Luke ij.

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ANd it chaunced in those dayes, that there went out a commaundement from August the Emperour, that all the world should be taxed. And this fyrst taxing was made when Syrenius was lieftenaunt in Syria. And euery man went vnto his owne Citie to be taxed. And Ioseph also ascended from Galile, out of a Citie called Nazareth, into Iury: vnto the Citie of Dauid, whiche is called Bethleem, because he was of the house and lynage of Dauyd, to be taxed with Mary his spoused wyfe which was with childe. And it fortuned, that whyle they were there, her tyme was come that she shoulde be delyuered: and she brought foorth her fyrste begotten sonne, & wrapped hym in swadlyng clothes, and layde him in a manger, because there was no rowme for them within the Inne.Math. 1.

And there were in the same Regyon shepheardes, abydyng in the fielde, and watchyng theyr flocke by nyght. And lo, the Aungell of the Lorde stode harde by them, and the brightnes of the Lorde shone rounde about them, and they were sore afrayde. But the Aungell sayde vnto them: Be not afrayde. For beholde, I bring you tydynges of great ioye, that shal come to all the people; For vnto you is borne this daye in the Citie of Dauid, a sauiour, whiche is Christe the Lorde. And take this for a signe: ye shall fynde the chylde swadled and layde in a manger. And strayght way there was with the Aungell, a multitude of heauenly souldiours, lauding God, and saying: Glorye to God on hye, and peace on the earth, and vnto menne good will.

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THE EXPOSITION.

THE feast of Christes byrth was ordayned in ye congregation especially, that the hystory therof myght be taught and knowen perfectly of all men, that the youth and the other sort of people might haue it in remembrance, & prynt it well in their myndes. For although this matter be hādled yearely, yet can it neuer be sufficiently knowen.The cause of the feast. Wherfore we will make two partes of this Gospell. Fyrste we will reherse the history. Then will we see, what the Angels dyd shewe, and what seruice they kept this day also. Fyrst the history is this,1. The tyme of this byrth. that Christ was borne at that tyme, when the fyrste taxe was made amongest the Iewes vnder Augustus Caesar. At this tyme dyd Christ begin his kingdō in the worlde, howbeit somwhat priuily. Neither could the most valiant Emperour Augustus be free from the seruice of this king, so yt in this his cōmaundement he maketh a way for the prophecy, yt Mary with Ioseph might come to Bethleem,2. The place. & yt there might be borne ye sauiour of the world. If this had not bene, Ioseph and Mary would haue taried at home at their busines.Miche. 5. But Bethleem was appointed to be yt place of Christes natiuitie. And therfore was Cesars commandemēt necessary yt Christes parents might come to Bethleem. Albeit neither the Emperour, neither the worlde did know any thing of this matter. For if the worlde had knowen (such is the malice therof) that it would rather hinder it alway then set it forth. But this is the marueilous prouidence of God, that he hath it vnknowing obedient [Page] vnto him, and can obtayne nothyng of it wittyngly.

After they were come frō Galile in to Bethleem by yt cōmandemēt,3. The Emperour of Rome helpeth knowing not what he doth. Maries tyme of bringing foorth was come (saith ye Euāgelist.) Ther was no prouision at al made for her child bed. They be bothe in a strange lād, farre frō their coūtrey wher their dwellīg was,4 The maner of the byrth. & had no part of their own stuffe. And although it was like, yt they had kinsfolke there, yet were thei not regarded, because of their pouertie▪ Furthermore yt towne it self was so full of men as it appeareth by the Euāgelist, yt there was no roume for thē in ye Iune. They are content because they were of a lowe degree, to take part of an oxe stalle with beastes. Here was nothing buylded, prepared, no bedclothes. They lye amongest straw & hay, no better thā yt beasts doth. In this place, in the middest of ye cold, in the night is borne ye moste excellent babe Iesus Christ. And this is the hystory,Why this hystory is writē. which ye Euangelist putteth forth so plainly vnto vs, which are so hard harted: if perchance he might moue vs, to ye consideratiō of this thing, yt oure sauiour was borne into ye worlde in such great scarcity of al things, yt we thereby should greatly abhorre from the madnes of ye worlde, which despiseth so disdainfully these holy things & the kingdome of God. Who would not curse Bethleem for the lytle humanity therof, which in such comberance of straungers, fyndeth them not meane thyngs. The fyrst swathyng clothes are the mothers lappe, after that the, oxe stalle. With these delicates is thys babe cherished. The mother in her trauell, if she feared cold, had no other vesture but her clothes that she wore. Here was no man here to lend any thing to their necessitie. For what pourpose did the [Page] Euangelist describe so diligently the great pouertie of this byrthe?

Leaste thou shouldest forgett it at any tyme, and that these thynges myght make the sober, and amend thy naturall fearcenes, and that when thou haste heard yt done for thy self, thou mightest take confort therof, and geue thanks to GOD. And it was a long iorney from 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. [Page] 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,We are made on fleshe and bl [...]d with the sone of God. Hebr. 4. 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 [Page] 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,The incarnation of Christ 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:Gen. 1.2. 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,Heb. 4. 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.Phil. 2. 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.The humblenes of Christ. This is truely a profound humilitie and subiection. For he myght haue vsed an other sorte, when he became man, after what [Page] 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 ye 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,1. That this natiuite might be confortable to vs. 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 shallbe to their endlesse profyte. And this is firste to be learned of the history.2. And also that he myght make vs humble and meke. 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 ye lykenes of a man. In heauen the Angels worship him, in the earth he serueth vs, and is subiect to our beggery. Seing then ye 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 [Page] 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 oxe stable was his refuge. What should I desier any better state, seing my kinsman, ye rather my brother, kinge of heauen, is founde so poore in all things before oure eyes? Why should I refuse hardnes, seing the kinge of glorie refuseth not to take on him all things for my sake. Who am I? a sinner not worthie to lie amonge sharpe cutting flagges, and yet I lie softer than my prince, which suffered to lye in hay, and abhorred not the maunger. And yet after this, the case is so vnworthie, that we stockes and blockes, are so nice and delicate, that we can suffer no payne, and yet we se before oure eyes the example of Christe, what paynes he toke for oure sake. But it is not vnknowen, what reward we shall haue for oure foolishnes: And yet if we had any wit, we wold beware.

Now therfore lett vs briefly reherse bothe these doctrines and lessons:1. The honor of the congregation. The firste is, yt we regarde our owne honoure, in that that Christe is made mā. This honour and renoume is so great, that if a man were an angell in state, he myght worthely and well wish him self a man, that he might be counted amongest them, which glorie and boste: my fleshe and blud is placed aboue the angells: so blessed is ye creature of man. The second is,2. An example of loue and patience. that this might be an example to vs of charitie and pacience, which we might folowe, and walke in the steppes of oure brother and kinsman Christe, helping & seruing other men gladly, although [Page] it be to oure labour and payn. The which thing God the Father with the holy Ghost, thorough oure Lord Iesu CHRISTE graunt vs. Amen.

The second sermon vpon the saying of the Angel as concerning that Christ was borne.

WE haue rehersed vnto you the history of the feast, in the which is made mentiō also of the saying of the Angel, to the whiche ther were also assembled many thousand of Angels, whiche did shewe and synge altogether to these two or three shepheardes. This is the sermon of one Angell.

Feare ye not, for behold I declare vnto you great ioy, that shall be to all ye people, because ye haue a sauiour borne for you this day, which is CHRIST the Lord in the Citie of Dauid.

ALthough this sermon of the Angell is repeted euery yeare, yet may it now be conueniently renewed agayne in mynde. For we shall neuer come to ye perfecte knowledge of this thyng, as long as we lyue here. And this sermon of the Angell was very necessarie. For if CHRIST hadde neuer so much bene borne,Christ not knowen profiteth lytle. yet should it haue profited vs nothing, if it had bene vnknowen. For to what purpose is that treasure that lyeth hyd, if thou knowest not wher it is? Thou shalt take no pleasure nor profite therby, as the Prouerbe saith: There is no pleasure in the vnknowen treasure.Prouerb. A hyd treasure is no treasure. For all men passeth ouer it as they do durt, caring not for it. So is it also with this moste ioyfull byrth, if the Angels had not brought tydings therof, and had not opened this treasure to men, no man [Page] could haue taken the fruition therof. The cause why, is common. A man setteth not his affection on that he knoweth not. Neither doth this thyng delight or displease: but it is, as though it were not, and neuer shalbe. Wherfore it is one of the especiallest things in this Gospell, that the Angel by his sermō doth speake openly of this byrth, and sheweth vs this treasure, that we passe not ouer it, and that we be not ignorant of the presence therof, but come and take part of the confort therof. Wherfore he saith: ‘I declare vnto you great ioy.’

THESE words are weightie. For ye shepheards were greatly astonyed at this meruailous light, and celestial shyninge, as at an vnwonted thyng, because there was sodeinly both in heauen and earth suche great light, as though all the earth had bene on fyer. To this hath the Angell respect, and applieth his words therto, saying: Feare ye not, as if he shold say: ther is no cause to feare. But your feare sheweth that ye knowe not what is in doing. For if ye did, ye wold put away feare, and reioyce at your owne felicitie. And I am come, to bring you tydings of great ioy, of a great work and miracle:Gods messengers conforte the fearefull. whiche thyng if ye wold well consyder, ye wold much reioyce. This is therfore the entent of this Angels tydings, to make men to regard it earnestly, and not to let it passe without effecte. Wherfore he speaketh of no common ioye, but of a great ioye, and of a thing moste necessary. For the diuell by synne hath brought vs to naught, and disturbed all that belongeth vnto vs, so that we do not only sustayne originall synne, and therby eternall deth, but also that al yt we haue are in his danger, that [Page] almoste we maye at euery moment, looke for his dartes in body, lyfe, and goodes. For all these things are in a thousande perils and casualtyes. Yea the Gospell testifieth, that the dyuell possesseth men, and dryueth them to madnes, so that it may be worthely said, that such a man is the fylthy puddle and syncke of the dyuell.Satā thorow sinne reigneth in men. Suche corruption is engendred in vs by synne, that we haue no sure helpe in any thing in the worlde. I will not speake of the greatest misery of all, that they muste abyde the wrothe of GOD and eternall damnation. What is, if this be not the moste horrible and violent kyngdome of the diuell. And when we consider well, and compare both together, this myserie in the kyngdome of the dyuell can not be compared with this glorie and reward, with this great ioy, wherof the Angell preacheth hēre, that there is a sauiour borne for vs. Wherfore the Angell entendeth chiefely to remoue this myserie out of oure sight? and to geue vs this chyld to behold and see▪ And let him know that he hath done the office of a good preacher, if he brynge vs to the true beholding of this sauiour, and to the knowledge of oure owne flesh and bloud. And doughtles if this were prynted in vs, all the plague wherwith the dyuell vexeth vs, should seme light, be it neuer so paynfull and pernicious.

But now let vs come to the moste requisite and necessary knowledge of this diuine worke of God.Christ only ouercommeth Satan. For the dyuell with all his poyson can be ouercome by no other meanes then by this godly power, of the which the Angel speaketh to vs in this place, when he saith: A sauior is borne for you. Whē mās minde attaineth to this knowledge, thē is ye synner oute of perill. [Page] For than is the matter more depely consydered after this sorte: I haue bene defiled of the dyuel and wholy opprest, and ouerthrowen headlong into Gods wrathe and eternall damnation: but my myschance is not so great, but that I haue greater helpe geuen me from GOD agaynst it. That is, that God possesseth not mankynd after that sorte as the diuell doth, but he him self is made man, that of God & mannes nature might be made one person. The diuell can not ioyne him self so nighe to mā. But God is made man, and yet he remayneth a man. And by this meanes he set him self more depely in mannes fleshe, than the dyuell can, which may enter into mannes body and vexe it, but he can not be made man, that the diuell and man might become one person.

Betwene these two natures is ther alway remayning a difference of persones, not only in substance, but also in person. But in CHRIST that is borne, these things be one. For the sōne of God is made one flesh and one bloud, borne of the virgyn Mary; after the course of nature as all be,Math. 1. Luc. 1. excepte that he was not conceaued of mā, but of the holy Ghost, and hath escaped the fylthy mark of the dyuell, and was borne with very pure flesh and bloud, wheras oures is full of synne. In all other things he is lyke vs, which was subiecte to all naturall actions,Psal. 51. Ephe. 2. Phil. 2. in all poyntes as other men. As sayth Paule: He was found in behauiour as a man, so that all that sawe hym or heard hym, dyd affirme that he muste nedes be a true and naturall man, & not any phantasme or appearing only, for he had all the properties, that belonge to this lyfe. And this is the ioy, as touching the which speaketh ye Angel. I speake only of the glorie & not of the fruite. [Page] For therof is it wont to be declared in the history of the passion and resurrection. Now do we speake only of the glory, that GOD is so nighe ioyned vnto vs, that he is of my flesh bloud and soule, very man as we be. With this so great and meruailous glory hath he begon this matter, and aduaūced mankind therby to high renoume. And the Angell setteth this forth vnto men, and sayth: I shew you great ioy, which shall be to the whole people. The word sheweth yt his mynde was rauished with some great ioy: He telleth it boldly to the shepheards. He wold that all men with hym shold know of this great honour, wherby mannes nature is come to such dignitie, that GOD whiche made all things, is become oure flesh and bloud.

And if we wold ponder this well, although we had no other profite therby:The byrth of Christ ought to moue vs, vnto mutuall charitie and loue. yet wolde it make together amongest vs a great flame of charitie and loue. I speake not yet as I said before, of the profyt & vse, but only of the glory therof. If we were moued earnestly therwith, yt wold suffer no malice to remayne amongest vs. The reason is: Who is there that wold hate this kinde or hurt it, which is euen as oure God in body and sowle? shall we not for this glories sake, wher with God hath garnished vs, loue all men? do the best that we can for all men? The Angels are more excellent creatures, then we men are. But this glory is not geuen them. God was not made an Angell, neither an Angell was made God. Furthermore, the Angels are innocent and holy, which condicion was more agreable with Gods maiestye. But it semeth otherwyse to him, he choseth the viler creature, which was subiect to syn, which is hold captiue vnder the kyngdom of the diuell, and the tyrannye of death. [Page] Whom the dyuel vexeth and troubleth extremely. He could not humble him self any lower. But should not we be stirred hereby to loue and charitie, to esteme one an other, and not to neglecte, but to proue mastries who can do other moste good?

Note.Certayn of the fathers, and amongest them, (as it now cometh to mynde) Bernarde, thought that the diuell whan he was in heauen, did se before, that the sonne of God should become man, and for that cause enuied at man, and began to hate God, because he had not chosen rather to become an Angell, than a man, and that for this enuie and pride he was caste out of heauen. Whether this were fayned, or done in dede: yet wold the holy fathers signifie hereby, howe great is oure renoume in that that God became man, and tooke the very same mannes nature, which belongeth to vs all, whiche haue ben in the dyuels daunger, and captiue to synne and death. In what wretched case then are they, whiche are ignorante of this renoume. But yet are they much more wretched, which, when ye Angels or Apostles shew such things, that God hath visited mans nature, and tooke it on him, and made it Lord ouer al creatures: yet do not reioyce? O how wretched are they that are not moued with this tidings? If one amongest many bretherne should come to be a kīg, how wold al ye other reioyce? how bolde would they waxe? As Iosephs bretherne may be an example of this. And this is a naturall zeale. But how chāceth it that we reioyce not in such a great matter? that we are not moued? neither do geue thanks to GOD, that oure God hath taken oure flesh and bloud, and now sitteth at the right hand of God, Lord ouer all creatures?

[Page]He therfore that wold esteme this, as it is in dede, wold loue all flesh and bloud in the worlde, for this flesh and blouds sake, and wold hate no mā. The only gloriouse sight and contemplation of the humanitie of Christ oure God, wold so chere vs & replenishe vs with ioy, yt we should neuer be angry with any man? Yea, and he that beholdeth this image continually, that the sonne of God is made man, wold not loke for any wrathful displeasure frō Christe, but hope for all goodnes at his hand. For no man is angry with him self, or hurteth him self. Now is Christ one of vs and a man. How could he hate him self, yt is to say vs, which are his flesh & bloud. And if this sight were well printed in vs, it wold sone put away all exāples of Gods wrathe out of oure myndes, as is Noes floud, the punishement of Sodom and Gomor. All that wold vanishe away at such a contemplatiō, if I wold muse of this only man, which is God, & hath estemed mannes nature so greatly, that he became man. But be these things neuer so inestimable: yet some mē are so mad, yt they care not, they caste away this treasure, and set their mynd on other things, to heape vp riches, to purchase & get, whereto mens myndes are wont wholy to be stirred. And this is the cause that we fele no ioy rise in vs at the tydinges of the Angell.

Wherfore this thing may wel make vs ioyful and proude, that we are preferred before all creatures in this renoume, yea before Angels, and may boaste, and say: My flesh my bloud sitteth on the right hand of God, and hath the rule of all. No Angell or creature hath suche renoume, but my flesh and my bloud. This fier ought to melt as it were in one all mens hartes, and to inflame men with suche mutuall loue, [Page] that we should embrace one an other with al oure hartes. But this is the continuall working of the diuell, to make vs forget at home, that that we lerned in the Churche. This enemy doth corrupte oure ioy with other cares, so that we neuer regarde this sight as we ought. If we had nothyng els but this renoume therof: yet wer it a thynge worthy to be reioyced at. But now besydes this glorie, this great ouerplus ther is also, that this man is IESVS & a sauiour. And this in dede is the true cause, of this ioy that the Angell sheweth. And here I say agayn, that they are in a miserable case, which do neither heare, nor know these thyngs: but they are much more miserable that here and know, & yet regard it not. For these words wold melte heauē and earth, and make vs not to care for death. For who is it that can thynke this sufficiently, that a sauiour is borne for vs? This treasure doth not the Angel shew to the mother Mary the virgin, but to you (saith he) to you is this sauiour borne, which is CHRIST the Lord.

He speaketh with the shepheardes, whiche were Iewes,What Christ is. and were well acquainted with this word, knowing that Christ dyd signify a kynge and Lord. But a great parte of the people were deceaued in that they thought he should be a corporal king.Christ is no corporal thing But it was not so. For the Angell hath a higher respect, and saith almoste this: hytherto haue ye ben captiue vnder the dyuell, which hath persecuted you with water, fier, and moreyn. And who can comprise al his myschefe? Under his moste cruel tyranny are yow misers. He seduceth your myndes with errours, which hurte the sowle a thousand tymes more, than any moreyn can hurt the body. To yow (I say) to yow whiche [Page] with body and sowle are vnder this slanderous and hurtfull spirite, to yow is borne a sauiour. For with whom doth he speake?Christ is the sauiour of mē. Not with the stones & brute beastes, but with you men, and not with one or two, buth with the whole people.

Why dare we than be so bold as to reproue the voyce of this Angell, when we take Peter and Paul for oure sauiour? But do we flee from hym, because we be sinners? For if thou say this: I haue nothing to do with hym, then will I demand of thee whose he shalbe? Was he borne for the beastes? For thou muste haue respecte to this, who he is: for if he wold haue ben the sauiour of anye other creature, he wold haue taken on hym the forme & shape of that creature. But he is become the sonne of man. Who art thou? who am I? are we not men? yes truely. To whō than doth this chyld belong more then to men? The Aungels haue no nede of him, the dyuels despise him. But we haue nede of hym, & for vs is he made man. Wherfore we must count hym ours, that we may loke surely for helpe of him. As the Angell sayth: He is borne for you. And aboue: This ioy shall be great to all people.

But is not this an honorable thyng, that an Angell from heauen bryngeth this tydings to men, and after that so many Angells come with gratulations and melodious verses, that we men should reioyce and receaue so great grace with thākes geuing. Wherfore this saying is vncōparable, that we heare, yt to vs is borne a Sauiour. For what other thyng doth he say than this? this byrth is not belonging to me, I can requier no part therof, I reioyse for your sake. But it is yours that are, that are myserable, corrupte, and damnable men. He is the sauiour of suche. Wherfore [Page] embrace him: for you haue nede of such a sauiour, that thynk how ye might escape ye dungeon of syn & death.

The glory wherof I spake before, in that yt God is made man is very great, but this passeth it farre, for that that he is a sauiour in things that be eternall and spirituall. He that knew this and beleued it, and had the fruition of a whole ioy, wold peraduēture die for ioy. But as longe as we are in this lyfe, we shall neuer receaue and know this ioye. For this lyfe is narow and straight, and we are weake. For if it were possible, that mannes mynde could truely esteme it, it wold not be able to hold it self for ioye. But for as much as this can not wholly be performed, let vs yet at least learne so muche hereby, that we may shewe mutuall loue, and cease from slaundering, deceauing, and other vices, by this maruelous example, that God is made mā. But here is perceaued a great infirmitie, this ioy can not perce so farre as it shold, & we forgett both, ye words of the Angel & also this sauiour, & geue our self to customable vices, to couetousnes & such like And this is a tokē, yt we beleue this word veri litle. For if we dyd beleue it in dede, there wold be excedīg great ioy inwardly in vs, because this sauiour is geuē to vs. In time of syckenes & plague, a mā wold haue a good hope, if he knew some remedie. And this hope should be open & sensible. But here, wheras we haue put before vs a sure remedy, against sin & death, no man is made chereful therby. Wherfor we testifie of our self, yt we heare this good tidings as mē yt be a slepe, & herby we declare our great frowardnes, yt wheras we haue this great treasure before vs, yet we are nothing moued by it. He therfore yt cā not regard this great thing, doth worthely bewayle his owne miserie. For what [Page] thing might make ye minde ioyfull, if yt so great vertue of ye angels tidings, yt a sauiour is borne, cā not do it? He that is not ye better by these words, neither applieth him self to godlines herby, he yt is nothing affectioned at these moste cōfortable & effectuous sayīgs: ye mā cā not be amended wt grace, but muste nedes be tamed wt euil & crueltie. And this is a sure tokē, yt al such are dāned & cursed. But if so be yt he haue any grace at all, let him make his hūble petitiō to God for ye holy Gost, to bring into his hart an other vnderstāding & sence.

And wher as ye angel saith, yt a sauiour is borne in ye citie of Dauid, & calleth hym ye Lord Christ, yt he doth to make vs haue respect vnto ye scriptures. For so was it prophesied of before by Micheas,Miche. 5. yt Bethleem shold be ye place of his natiuitie. And wheras he calleth him Lord, it is not to be taken for such a lordshippe as masters hath ouer their bondmen. But as God saith to Adā, yt he oure Lord wil defend vs, & resiste ye diuell,Gene. 3. & do ye office of such a lord, yt he maye challenge vs to his kingdō, & withdraw vs frō ye diuels power,Why the Angell calleth Christ a Lord. seing yt al the power of ye diuel falleth hereby, when Christ doth take vs as his owne not only because he made vs, but because he redemed vs also wt his body. Wherfore he contendeth with al his might to haue that that is his. So that Christ after this sort may be taken for a Lord wt a right to challenge & reclayme for our saluatiō, because he disturbeth ye false vsurped power of the diuell, to recouer his owne from him, and commeth before his enemies face, and indighteth him openly of robbery, in yt that this cursed spirit hath takē so much vpon him, that he hath caste vs misers headlong in to synne and death, and in that he hath vsed crafte and gile in entycinge away his couenant seruantes, [Page] which belonged nothing vnto him, for that that he is the true Lord, and not the dyuell, which vsurpeth power ouer them by violence.

Christ is true and naturall God.And for as much as the Angell geueth hym such a great title, and calleth hym Lord, it is a sure token that this child the sonne of Mary, is verily by nature eternall GOD. If it wer otherwyse, he wold neuer haue called him Lord. Our Sauiour him self and not an Angell, (as the Angell sayth with expresse words) for yow is borne a sauiour. And he is not only oure Lord,Christ is the Lord of Angells also. but Lord also of the angels, which (as touching this Lord) be all of one familie with vs. They are counted vnder one Lord with vs, that we men, that were the thralls and slaues of the dyuell, might be aduaunced by this child to so great renoume, that we be receaued with the holy Angells, as it were into one citie, which are now ioynte felowes with vs: so that we may well boste, that in this childe we are come to the moste familiar felowshippe of the Angells, and may be as bold & homely with them, as we wold be with oure houshold felowes. The Angels might well behaue them selues stately with vs, because they passe vs in worthines: firste, for their nature and substance: and also because they are without synne, but they are not disdainfull of oure felowshippe, neither despise vs for oure misery. But it greueth them to see vs vexed with death, synne, & calamytie. And this is the cause that they are so gladde of oure saluation, that cometh to vs by this chylde. They are as glad to see oure saluation as their owne,Why the Angells reioyced in the byrth of Christ. therfore they reioyce, that we this day haue gotten that child, which is their Lord, & bryngeth vs to the same degree, so that now we are become their felowes and the members of his body. [Page] They despise vs not, they say not: Away with these synners, that are stinkinge & rotton dead carcases in their graues with adulterers, & wicked doers. They are not proude, but glad with all their hart, that suche synners are come into their felowshippe. They geue thāks to God, that we are deliuered from synne, that we come to dwell with them in one house vnder one Lord. And for this grace they glorifie God, although they haue no profyt therby. Howe much rather were it oure deutie, to geue God thanks, to loue one an other, as the sonne of God loued vs, whiche is made oure flesh and moste nighly ioyned vnto vs? He that regardeth not this, and loueth not his neighboure; can not be saued.

This is the fyrst sermon, that was made after the byrth of Christ, as touchīg this childe, which endureth after that for euer, to ye ende of the worlde. Wherfore euery man ought diligētly to haue his mynd theron. For hereby is this mistery opened, how the angels are become oure frends, and brought vs ioyful tydings, commanding vs to put asyde al feare, for as much as this child is borne for vs, which is oure sauiour. This is an hygh, true & most excellent confort in the which the mercy of GOD may be perceaued and felte very sensibly and conueniētly, that God for oure sake hath humbled him self so lowe, yt he gaue vs his sonne, after a moste boūteouse sorte by a maydē. He layeth him in her lappe, and sendeth vs word and tydings, that he is oure sauiour. Let vs seke helpe of him in oure nede, let vs trust surely to hym for succoure: that all wrothe betwene God and vs may after this depart for euer, & that we may vse all kynd of humanitie & gentlenes one to an other. And now iudge here thy self whether [Page] God is to be blamed of vnrighteousnes, sith that suche thyngs are declared vnto men, and they regard it not, but despise their owne saluation, euen as the mad Papistes do, that thynke that this sauiour is not sufficiēt, setting vp other besydes, to whome they may truste. But the sermon of the Angell is not obscure as touchyng this only chyld to be oure sauiour, that he as the very grounde of oure saluation, may confort vs, and replenishe oure hartes with ioy. And this man only is he that tourneth bothe the Angell, and also Gods eyes on hym self. He putteth not only this treasure in the mothers bosome, but also he geueth hym vnto vs as oure owne, and all that belongeth vnto hym, both in heauen and in earth. He that heareth this, and is not moued therwith, is worthye to be caste into hell with lyghtninge.Esai. [...]. Ioan. 3. Rom. 8. Wherfore let vs geue God thanks for his grace, & pray instantly vnto hym, that he will printe this sermon of the Angell in oure hartes, that we may conceaue true hope of this sauiour, and that by hym we may ouercome death and the dyuel. The which to obtayne, oure Lord and sauiour Iesus CHRIST, graunt vs. Amen.

The thyrde sermon of the songe of the Angels.

HItherto haue we spokē as touching ye feast. And first of the history, how ye sonne of God being made man, was borne into this wretched worlde miserably of the virgyn Mary. We ought neuer to forgett this, leaste we be founde vnkynde to God for so great a benefit, that he hath bestowed on vs by this byrth of his sonne.

After the hystory, we entreated of the godly sermō [Page] of the Angels wherby this natiuitie is declared vnto shepheards, wt a great brightnes, which shyned round about the shepheards. Whiche thing was vnwonte, yt God letting passe the great potentates of Ierusalem, sendeth this his magnificent legacy of so many thousand Angels, to ye miserable shepheards watching in ye nighte. And the Angels geueth hym suche honour, as Christ geueth to vs al. They submit them selues to this lowely seruice, neither do they disdaine at oure vilenes, in shewing vnto vs moste miserable beggers this plaine sermō, which is yet extant & shalbe of a surety in ye congregatiō vnto ye worldes ende. Who may not marueill at these moste hūble & modeste spirits, in whome is no pride or statelynes at al?The Angel is an hūble spirit Whose exāples it might become them to folowe, yt wold be counted moste holy & mightie princes, & not to be puffed vp for their vertue, wisdō, power & such other things. For if these giftes had bē geuē to y• mainte [...]āce of our pride; then mighte ye Angels had iust cause to disdayne these poore & beggerly shepheards. But this is not ye maner of angels. The shepheards cā not be so abiect & vyle ꝑsons, neither ye Angels so fortunat, noble, & mighty, but yt they are greatly delighted in doing this message. So ought we to do also. We ought to vse our giftes wtout pride, to other mēs profit & saluatiō & to despise no mā.

The exāple of Christ as touchīg this, is more euidēt. He regardeth euery man so much,Christes people are pore & nedy. yt as he cam poore & nedy into this world, so he taketh vnto him the pore & nedy that seke helpe, & yt hath nede of hym, & for this cause is he called sauiour. The great estates of Ierusalem neuer thought that Christ pertayned vnto them. The bare shepheards haue nede of this, and therfore are iudged worthye to heare first this short sermon of ye angels as touchyng the byrth of our sauiour Christ. [Page] Wherein the Angel wold vs to vnderstād ye a sauiour is geuen vs against syn death and the dyuel. For these are the words of the sermon: Feare ye not, this day is borne for you a sauiour, which is Christ ye Lord. These are no mannes words, neither haue they their beginning of mannes hart. For ye wisest that be, know nothing of this. But these words are put out with a godly reuelation. And we, thāks be to God, are chosen to this felowshippe. For it is al one, whether thou readest or hearest these words of ye Angell, as though thou hadst heard them presently of ye Angell. For the shepheardes sawe not ye Angels, only they dyd see a light & brightnes, they heard the words of the Angels, whiche yet are rehersed in sermons, and read in bookes, if we had the grace to learne them, & put them in practyse.

Now if any mā should cōpare this word of ye angel, with yt word of Moses, which he heard of ye angels in mount Sinay, he shal fynd great differēce. For this it was there: Al things wer applied there to terrifie mē, almost both body and lyfe was in daunger by thūder, lyghtning & such other things. But here do ye Angels preach to banishe feare, to make men cherfull, to put away dread, and to truste for saluation, and to begin to looke for better, and that they might be of a good courage, specially for this childes sake, which is called oure sauiour, & is so named of the Angell, and entitled Christ ye Lord. For whatsoeuer ther is writē, it is, that we should always hope & wayte for him, that is called Christe. For the law could do no thing against syn & death, works, and euery mans righteousnes preuayled not. All the saluation was sett in Christ, that he might be trusted vnto in trouble. This doth ye angels beholde, and testifie that it is he, in whom dependeth all hope of saluation and remission of synnes.

[Page]Then muste we cast away al doctrines & religiōs,If Christ be the sauiour th [...]n can not the saincts & works be. wherby saluation & eternall lyfe is wrought without Christ. For if Christ be he, thē cā not Mary his mother, Peter, Paule, nor Austyne, Frances nor Dominike, with his rules: wheras in the Papacie, their doctrine led men to intercessions of saintes and obseruations of Mounkerie. But how doth this agre with the angels sermon? Yea or how doth it agre with the verse that is songe in the Church? Wherin we that glorifie Christ condemne the Pope & all his Iusticiaries of a moste greuouse wickednes, wheras we syng after this sort: If this childe had not bene borne for vs, surely ther could haue bene no way foūd to saue vs? If all them that are without Christ are damned, what helpeth the Mounkes rule or the Priests Masse to saluation? All things are subiect to damnation. Ther is no exceptiō because the speach is vniuersal. If they loke for saluation, they haue it not, by Mounkerie, massinge, faste, and canonicall howers, but by Christ, which hath yt name & is called a sauiour.By the ministerie of the worde is the doctrine preserued. This sermō of the Angels was lefte in ye Papacie, with that verse that is vsed in the church vnto this tyme, but no man vnderstode it. For there lacked true and faithful preachers, therfore wher as no preaching, and wher these words are not set foorth effectuously, There be these things both song & reade, but no man vnderstandeth them. For no man cā denye this, but that all the other things were in ye Papacie, Baptisme, ye Lords supper, the texte of the Gospell, the prayer of the Lord, the articles of the faith, the ten commandements. And euen now ye Papistes haue all these things with vs: sauing that they haue changed the supper of the Lord, and hath peruerted his testament. But al these things are [Page] domb with thē. Wherfore when they reherse, reade, or otherwyse vse them, they neither vnderstād ye words nor ye ceremonies. Al ye fault is, yt they regarded not ye doctrine, yt by it men might be certified of ye meaning of ye words, that are dayly vsed in hearing, reading & singing. But he cā not wel stirre vp other, yt is a slepe himself. The preacher must be earnest & vigilāt. For if he be cold, he will make his audiēce wearie be they neuer so attēte: as we may se this true by ye Pope, for he was dalying in al kind of Idlenes & pastance. Wherfore he cold not take hede to this sermō. And although he set it forth wt versicles & lessons as we do, yet they know nothīg of it, nor vnderstād it. And bi this meanes both these things are amōg the papistes. They reade in the Gospel yt a sauiour is borne, they singe it in ye Church: yt if this child had not bē borne, no mā could be saued, & yt this saluation is for al men. Yet neuer ye lesse they cal on ye virgin Mary, they faste, they worship saints, they go on pilgrimage to their relikes, they hire & bye masses. What is this then to make an other sauiour, & not to be cōtent with ye testimonie of this sermō, but to set vp Mary & other sayntes, yea and the beggerly works of men, in ye rome of this sauiour & borne child.

Good preachers helpe much.Wherfore we haue no small cause to pray to God, for couragious & earnest preachers, to enkēdle ye light of this doctrin, yt we not only heare & reade, but also vnderstande: wher suche preachers be not, ther is no other hope, but yt we falle therby in peril, as it is now. What good can a nutt do, if thou can not come by the kernel? what profiteth a treasure, if we haue no power to bryng it abrode? The sermon of ye Angel is euident inough: To you is borne a sauiour. Yet it is not so pythye, yt an old papistical doctor cā perceaue it. For if [Page] he did perceaue it, he wold not councel men to mounkerie, to pray vnto sayntes, to purchase the merites of men, & to seke other sauiours. But wher God sendeth a diligent & wittie preacher, yt can stirre vp ye vehemencie of such words in ye mynds of ye hearers, he geueth a great power by this doctrine, to iudge of all false doctrines & deceytfull spirits. Neither is it possible,By the Angels doctrine are al false doctrines to be iudged. although the dyuell tourneth him self in to all sorts, but yt he must nedes be perceaued, and reproued with his craftes & deceytes. For not as much as the spirituall wickednes in heauenly things can lie hyd from him. As Paul doth boste of this also 2. Corinth. 2. that he knoweth the mynde and the thought of the dyuell. And here is nede of no other wayse then to compare this doctryne with this chyld, whether they do agree.

The Papacie extolle them selues hyghely for their gorgiouse ceremonies & rites. But who may not perceaue, yt al is idolatrie, in that they beleue to merite saluation therby: yt is, men put their truste in them to be saued therby, and that they be pleasant to God as his due seruice: wher as yet it is plainly declared in this place, as touching this chyld, that he must be oure sauiour. Wherfore the Pope and the Bishops may be worthely accused for their false doctrine and wicked seruice. For al theirs agreeth nothing wt this doctrine of the Angell. He that hath this sauiour as a rule, is neuer ouerseen, is neuer deceaued, whatsoeuer he take vpon hym to Iudge.

Wherfore this thing is most worthie to be prayed for, that the light of this childe may neuer go out of oure syght, which openeth vnto vs all the wycked prankes of the dyuell, and of the worlde: that we may be sure agaynst all things, and soone confounde [Page] with oure iudgementes whatsoeuer is set vp against this childe, for the doctrine of oure saluation. This matter hath not nede of farre compassinge and many words, the meaning is playne, It is not so in the sermon of the Angell. Wherfore do not thou contrarie this counceller sent from GOD, which teacheth me on this sorte, yt to me a sauiour is borne, whose name is CHRIST, and not Peter, Paule, or the rule of Augustin, or of Frances, not masses, pylgrimages, to saintes, or pardons. The proper office of this sauiour is,The office of Christ. to minister vnto me al things necessary for oure saluation. Go not about to take this doctrine from me, I wil not suffer my eyes to be bleared with any other. This sermon of the Angell is passing all comparison, at the whiche a great multitude of Angels mustereth together, and setteth vppe quiers of Musike. And the syngular order and processe of their verse is as much to be marueyled at, as the sermon it selfe. For they singe such a Genethliacon and byrth verse as was neuer heard of before in the worlde. And the words therof are these: ‘Glorie be to God on hyghe, and in earthe peace, good will towards men.’

THIS hymne consysteth of three partes. The fyrst parte is not only so to be taken, as thoughe the Churches office were thereby appoynted, what is expediēt for it to do: But it is also as a Prophecye what effect should herof ensue, and that GODS great glory should ryse herof. And the meaning of yt Angels sermon is no other, but that it was farre other wyse before this childe was borne, and that ther was blasphemy and Idolatry at that tyme in the worlde. [Page] For whatsoeuer is without Christ, be it neuer so glorious and glystrynge,Note well. yet can it bee counted no other thing then blaspheming of God. Ther can be no wais to worshyp and glorifie God, but by this chyld. For in Christ only may the tru bounteousnes, mercy, and humanitie of God be knowen, where as he spared not his onely begotten sonne, but sent hym into the fleshe for our sake. The greatnes of this benefite causeth the herts to cōceaue true loue trust & hope toward God, & to geue him largely thanks. This fruit song yt Angels to be to come. And that now it taketh his beginning, wheras god is truly glorified on high, not by our workes, which cānot reach so high into heauē, but by herts which frō the earth are raised & surmoūt vpward to ye mercyfull God and father, with thankes geuyng, and great confidence. Wherfore loke wher this child is not truely knowen, there can not God be truely glorified.Withoute Christ god cā not be knowē nor glorified. As the example of the worlde, and specially of the people, declareth that to be true, when all things were ful of idolatrie, when they folowed diuers sectes, and ordeined so many kynde of worshippinges, as there bee groues or hylles in the worlde, as testifie the Prophetes of this thyng.

Yea, and this was aboue all other, a most damnable idolatrie, where as their good entent was to God and to hym they did sacrifice, fast, vexe their bodies, & spared not lyfe it selfe: yet all was diuellyshe, and of their owne imaginations. In these thyngs was gods glory bestowed. This is the shame & blasphemy, wher with God is dishonored throughout all the erth, wher as Christ is not knowē.God is diuersly dishonored in the world. Of this therfore doth the angels reioyce in the behalfe of all thyngs, that this blasphemie is now at an end. There is moreouer an other [Page] dishonoryng of God, which is lesse fine and more sensible then the former, when men worship Mammon and suche lyke. All thynges of the worlde are full of this idolatrie. All men both great and small, worshyp this grosse imagerie, and in it put al their trust in time of nede. Wherfore on all parts God is dishonored and blasphemed, both of them that make an Idoll of their owne rightuousnes, & also of such as worshyp Mammon. But now the Angels syng, that it shalbe other wyse at the appearyng of this light. Men shall put no longer trust in their owne rightuousnes, they shal not care for their parentes, nor for those thyngs that other striue for. They shall onely imbrace this sauiour, and trust in hym. And this shalbe the beginnynge of gods true glorie: so shall he be truly knowen, glorified, and worshypped. Such glorie lost Adam in Paradise. For so are all mens wittes corrupted by nature, that they had rather haue the glorie them selues:Originall syn broughte in ambition. take for an example the Pope and byshops. They are very riche, yet can they not be brought in mind to promote the word of GOD. And howe can they but greatly esteme it, seyng the basest persones that be, loue to be glorified? Seynge therefore that it is so in the lowest persones, that none would be without glorie, how muche more must it so come to passe with them, that hath such high matters in hande, suche holynesse, rightuousnes, good workes, ciuile honestie, and behauioure? These wyll not well be contente that GOD shoulde haue his honour. They will not suffer their owne honoure to be dimynished therby.

Suche ambition besieged men, when the fyrste of mankynde in Paradise, were brought of the diuell to that point, that they would be like vnto God, and we [Page] can neuer liue without it. Wherfore al men for yt gyfts of God, as science, riches, imperie, and diuers vertues &c. seketh thē selues glorie: yea in very trifles this vice cannot be escaped. But the angels mean, that through the light of this chylde it shal come otherwise to passe, and that nowe Gods glorie shall be surrendred vnto him again: and therfore they reioyce and syng, both for Gods and mans behalf for the true difference of thinges. For all that shall receaue this chyld, shal confesse their rightuousnes and holynes, knowledge, power, and altogether to be nothyng, and that this chylde is all. So is Gods glorye restored vnto hym: For that that he onely is our wisedom, strength, riches, and we doo reioyce and boste onely in hym: for wee knowe hym so well, that we put all our truste in hym: as for Mammon and suche other giftes, we count them no otherwise, but as necessitie requireth, so we vse them, & receaue poore men to vse them with vs also, turnyng all to the glorie of God, and the saluation of our neighbours. We transpose all the trust that other hath in riches into Iesus Christ, the sonne of God.

And this is the true glorifying of god,To glorifye God. to render vnto him his due honor & maiestie. yt we may frely confesse: All ours are thyne, we are not the authors therof. Furthermore in that we escape the tyrannie of the diuell, and are deliuered from synne, all cōmeth of Gods power, and not of our own. Wherfore this glory is proprely thyne, and not ours. Suche a confession dooth God requyre of vs, as his moste necessary ornament, that all thynges be referred vnto hym, that we in no case chalenge any part therof, and that we knowledge our selues to haue receaued all from hym, as well the greate as the small. And this is one part of this verse, [Page] wherin the angell compriseth all things that are ours, but especially the spirituall giftes, as are rightousnesse, holynes, wisedome, good works. And they cōmaunde vs not to vsurpe them as ours, but to restore them to God, and to geue vnto hym all the glorie therof. This thyng shalbe done by this chyld, as the meanynge of the verse sheweth.

The worlde dothe chaunge this verse.The vntowardnes of the world is greate, whiche doth wholy change this verse to a contrary sense. For so must it nedes com to passe, for lack of the knowlege of this child: All things in the world are ful of pompe, all thynges tende to renoume and glorye. All village men, citezens, knightes, lordes, princes, couete higher degrees: whiche is a token that they are not in Christ, & that they know not him. Furthermore, this is theyr verse: Glorie be in the depth, in great riches, of power and frendes. &c. The worlde can not be withdrawen from his foly. But at the departing it shal perceiue his madnes, in that that it had rather sing glory to Mammon, and the diuell in hell, then to God on high.

The second parte of this verse. In earthe peace.

THIS is to be vnderstanded after ye maner of the first example, that they wishe and shewe foorth suche a successe to come hereof amongest theim that knowe and receaue this chylde, that all thynges shall be ioyfulle and prosperous. For what is, where Christe is not? what other thinge is the worlde then helle? where all thynges are full of lyes, deceites, gyles, fraudes,There is nothynge in the worlde but synne. subtilties, extortion, surfetyng, slaughter, thefte, and robberie? And here especially mayst thou knowe, that the diuell is gouerner. And the very men themselues [Page] speke no otherwise, but that this is the maner of men, that he that would be safe from their craft and guyle, must euer be contrary to their opinion. There is no faithfulnes, no godlynes, there is no man safe one from the other. There is as muche perill to be feared at our frends handes, as at our enemies: yea and oftentymes more. This is the kyngdome of the world, wherin the diuell is grand capitayn.Christen men are peaceable And as they that receyue this chylde, accordyng to the Angelles songe, geue glory to GOD: so in their verse they declare this that all suche men shalbe as gods toward other men that is peaceable and redy to do good one to an other, eschuyng contention and discorde, that great concorde peace and good will may be amongst christians, wher all the enticements of ambition and concupiscence are voyde, and all thynges prosper wyth mutuall loue to helpe eche other. And hereof it wyl easyly folow, whē due renoume is geuē to God, and he knowleged as a Lord, of whome commeth all that we haue: Then wil there be great beneuolence and mutuall loue betwene man and man. There shalbe no hatred or enuie, no emulation, no railyng, but euery man shall set by an other, and pray that he may be helpt with an other mās prayers as his brother. And this shalbe plentiful peace and great felicitie.Peace what it signifieth. For the hebrewe worde of peace is more large, and compriseth all kynde of felicitie. Such kynde of christian lyuynge is described with hygh humanitie and concorde, that euery man shoulde gratifie other, and beware diligently to offend him. They that do not this, heare not the verse of the angels, but heare the howlynge wolfe, that soundeth this in his eares,The dyuell changeth this verse. thefe, aduoutrer, murderer. &c. this is the diuels song. But it must not be so amongest christen men. The angels [Page] by their verse appointeth them how to liue. They doo teache very wel what belongeth to Gods seruice. Fyrst, that glory be not plucked frō heauen, that praise and renoume be geuē only to GOD. Then, that this lyfe be full of mutuall amitie and beneuolence: this do the Angels with all their endeuor studiously cōmende and sette foorth. But as touching the lamentable successe: they can not be ignorant, in that that a great part can by no meanes be brought to this chyld. Wherfore they adde the thirde part in the verse.

The thyrd part of this songe And good will towardes men.

By this they shew, as though they would say: We would wyshe that there wer such successe of this matter: but there wyll be many, that shall not regarde the Gospel, that shall not receaue this sonne of God being borne man, but wyll go about to persecute him. Therfore God is at hand with his, to comfort and confirm them truly, that they myght thynke this surely wyth them self: the matter is certayn as concernyng my sauior, the way of my saluation is perfectly tried. Wherfore although I shall be handled cruelly for it, I wyll not suffer my good opinion that I haue as touchyng gods good wyll to be taken from me, I will take it in good worthe: yea and count it an honour to me, if I must suffer any payne for this sauior his sake. Suche a mynde doo the angels wishe to all that beleue, that they should be ioyfull in aduersitie, and learne to despise all the ragynge of the diuell, and to make hym to hange vp hym selfe for sorowe, that he canne no more [Page] preuayle.

The thyrde part therfore of the verse is to make vs to haue cherefull myndes and bolde agaynst all trouble that maye chaunce: That we may be always redye to say this against the diuell: Thou shalt neuer defraude me of thys ioye by all that thou canst doo,what is good wyll. whiche I conceaue by this chylde. [...] dothe signyfie a chearefull, peaceable, and couragious hearte, that careth not greately howe the worlde goeth, so that this answere may be geuen to the diuell, and to the world: I truely wyll not caste away my ioy for thy sake, neither doo I regard muche thy displeasure. Away from me, I haue more pleasure and delite of Christe, then thou canst worke me sorowe. Suche a mynde dothe the angelles wyshe vs in this verse.

The dyuels songe is cleane contrarye, wherein GOD is blasphemed, and cursed where slaughter is commytted, and all thynges so ordered, that all thynges are defyled with care and sorowe, and moste myserable calamytie. And to the furtheraunce hereof, doo the Secte maysters bestowe all theyr laboure and dylygence. They are the dyuelles mouthe,Papystes. they banne God in heauen, they sette Prynces at varyaunce and discorde, they thynke nothynge of Amitie and Peace, they feyne good wylle in syghte: but priuilye they entende myschiefe by moste subtyll deuyses. Thys pleaseth me wel, saith the diuell. And it is thys: Glory be to the dyuell in hell, and sedition in earth, and amongest menne a desperate mynde, and full of all care, and whote blastynge myserye. And manye are founde to be of suche a mynde, which hath store of all goodes, were it not for thys, that theyr myndes [Page] are possessed with vexation and diuers torments and grypinges: It helpeth them nothyng although they be in the myddle of all pleasure. This doth the diuel wish to al his, that gods gifts may be vnfruitful vnto them

But the Angels songe is contrarie: They wyshe a bold and couragious heart, that is as vnmouable as the Marpese rocke, and that glorieth agaynst all stormes of temptation & most bitter tribulation. This is the song of ye angell yt is found in no other bokes. For it was not made amongst mē in earth, but sēt down frō heauē. Our God with his holy spirite help vs, that we may holde it faste, and fulfyll it in dede, thorough Iesus Christ his sonne, and our Lorde. Amen.

The fourthe Sermon as concernyng the hystorie of Mary, and the Shepheardes.

THus farr in the hystorie haue we proceded and taught,The sermon of thangelles was not vnfruitfull. how God sent his angels, euē that great Princes, to preach vnto two or thre shepheards. The which were not only a few, but also were rude people, to sing vnto them the ioyfull verse, as touchyng the chyld Iesus: after the whiche nowe foloweth this hystorie.

And it came to passe, that when the angels departed from them into heauen, that they sayde one to an other. &c.

BY this dothe it appere, that the sermon and song of the angels, was not vnfruitfull. For the shepherds set not so much by theyr flocke, but that they take their iorney to the child, whom the Angel called their Lord. And this is one fruite that spronge of the Angels sermon. An other is, that the very shepheardes are made [Page] preachers, and shewe to other men, all that they heard of this chylde. And the Euangelist saieth, all that herd these thinges, yt were declared by the shepheards, meruailed. But this admiration continued not long with the greater sorte. For this thing dothe testifie,The world forgeteth Gods miracles. that such men are belongyng vnto the kyngdome of God, that can not kepe long in mynde neither Gods mercye nor wrathe, neyther his punyshemente, nor benefites. So wycked is mans mynde, that it quickly forgetteth the examples of God shewed vnto vs, and therby prouoketh God always to shew new examples, by signes and plagues, that he may not vtterly falle out of oure remembrance. And so is it to be taken, wheras the Euangelist saith: All that heard merueiled, so that this communication and talke was of no longe cōtinuance, but endured only, a few monethes: how that a childe was borne in Bethleem, for whome ye Angels triumphed in the ayre, & for whome, wyse men came from the easte to grete and worshippe him. But after one or two yeares al this was cleane out of memorie, and after that no man cared for it, and wheras after thyrtie yeares CHRIST began to come abrode by teaching and doing miracles, no man called to remē brance these fyrst things.

And we verily are not much better than they. For a man may scarsly finde one amōgest a thousand that remembreth ye miseries, and in especiall,We also to forget the miseries in the Popedome. that great calamity, vnder ye which the doctrine and worshipping of God lay oppressed in the Popedome. In all places was there tormēting of cōscience, & no where confort. The Iewes were in lyke case. Ther was no measure nor ende of complayning and lamenting, when they were vexed in Egypte. They had scarsely bene foure [Page] dayes in the desert after their deliuerāce, but they desired to retourne into Egypte, being mindefull of their old state. Suche is the vnstablenes and vnconstancie of mannes mynde. It forgetteth almost in a moment greuouse punishements, howe should it long remēber a benefyte? And in this case can not the prouerbe seme vntrue:Nihil cit [...]us senescit quam gratia. Nothing is so sone out worne as the remembrance of a good turne. Although GOD sheweth examples of his wrathe by sendinge sycknes and such other euyls, yet there commeth no more profit therby than if he should wash a tyle on a howse. When there is grefe and payne in the body, we are somwhat moued: but assone as that is at an ende, all is quite forgotten. And this it is in all thyngs. This is the meaning of ye Euāgelist, wheras he saith: Men dyd meruaile. But this meruaile had no longe continuance. Yet there were some diligēt disciples to obserue this matter. Certayne of great grauitie were there, which set not lyghtly by all these thyngs, as the world doth. For the Euangeliste saith moreouer: Mary kepte all these sayings,Mary forgetteth not. and pondered them in her heart.

And this is nowe an example, how the worde of GOD is truely to be hearde.Gods word. She pondreth it in her hearte, and hath diligent meditation theron. As they do, that kepe Gods word diligently, serchyng and puttyng it in practise. Suche are dayly encreased more and more in vnderstandinge, and surely confirmed. It chanceth not so with the negligent, which receaue with the one eare, and forget with the other. Whatsoeuer is put in them, it fyndeth no more place of abyding, then water doth in a botomles barrell. But Mary doth otherwyse, she kepeth & pōdereth it in her heart. She perceaueth, that it belongeth vnto her: [Page] wherefore she prynteth it in her mynde, she pondereth it, and bestoweth great studie in so great a matter, howe it could come to passe, that she should be called the mother of this chylde, whom the Angels called Lord, and as concerning whom they preache so magnificētly. And after this sort did these thoughts caste so depe rootes in her heart, that if all the worlde had afterward spoken agaynst this matter, yet she could not be persuaded to thinke otherwyse. But she was very certainly assured herof, that her sonne was the sonne of GOD, and the sauiour of the worlde. The word of God wold haue it selfe so familiar vnto vs,The word of God is not lightly to be regarded. that it might by custome be turned in to oure nature. As it is in the Balad of Ballades .8. Put me as a token of remembrance vpon thy heart, & as a bracelet on thy arme. Here it requireth a signe or marke, not onely that it may flowe aboue in the heart, as fome doth in the water, or spettle in the tongue, which is caste out, but that all thynges might be surely printed in the hearte: that it might be so surely graued therin, that no man might abolishe it, no other wyse than if it were geuen by byrth and nature, whiche can be extinguished by no power. Suche was the hearte of Mary, whiche kept these words as sure as though they were graued therin. And all that doth receaue the word on this wyse, hath the true marke of CHRIST, the true cautery and signe. They will not suffer the word to be wreste out of the hands of their harte. Whatsoeuer sectaries or scysmatykes rise agaynst it, ye or the dyuell hym self, as they haue once beleued and knowen of this chylde, so they kepe it constantly.

[Page] Great diligē ce is to be geuē to the learning of Gods word.But we must marke this also. If we will & desire that Gods word should enter after this maner in to our hartes, we muste also take more hede. Lett vs learne of this lytle example. How oftentymes one thing is taught and repeted to childern vntill they beare it away? And thynke we yt such great matters be gotten with so lytle care? By and by assone as the sermon is done, we go vnto other busynes, we care not for that that we hearde, we vse deaffull ouerthwartnes in all things. We ought fyrst to seke the kyngdom of God, and to haue diligent studie theron. But we think that that may be done laste,Math. 6. we do all oure owne busynes fyrst, as concerning oure wordly welth and pleasure. &c. If this were not, we wold sett by Gods word as much as we do oure busines. But men can not be persuaded so to do. Wherfore it is no marueill, if ther be such great infirmitie, yt we quickly forgett altogether, as it appeareth in temtation. Yet Christian men know their duetye. They counte nothing better or more precious then GODS word. Wherfore their myndes dwell only in it. And although they haue muche wordly busines to do, yet their mynde inclineth to this, wherin lyeth matters of greater weight. And this farre haue we spoken of the example of Mary, whiche the Euangelist thought worthy to be rehersed, because it is of no small commoditie and profite. It foloweth: ‘The shepheards retourned glorifying and praysing God, in all things which they had heard and seen, as it was said vnto them.He that will serue God, must not chā ge his vocatiō as Mounkes do.’

AFTER that the shepheards hade spred abrode the fame as touchyng this chylde IESV: so that it could now be vnknowen to no man in all the towne [Page] of Bethleem, they retourne to their flockes, they glorifie and prayse GOD. For the Angels gaue them this commandement, in their verse. This doctrine therfore besyde all other, is to be taken as most worthy to be remembred, that the shepheardes after they had gotten the great light and knowledge of Christ, they go not to the desert, they take not vp their lodgyng in a monasterie or abbey, after the maner of Mounkes and Nonnes. But they see to their vocation, and bestowe them selues to serue and helpe their neighboure. For they that leaue this kynde of lyuinge in this body, and take on them to lyue after an other sorte, be neuer made such by faith: As the Mounkes were of this opinion, that they could not be saued, excepte in the ende, they shewed them selues to be vnlyke other men.

For excepte they wore other apparell, and dyd eat after an other sorte, and also watche. &c. they thought thē selues also to be prophane & vnreligious as other. Wherfore they inuēted out an vnused trade of liuing peculiar to them selues, for their apparel, meate, tyme, & place. This did they count Christianitie, naming it religiō. And in dede it was religiō, but yet of ye diuell. For he also hath his religious. But Christ came not, to change externall things,Christ commeth not to change externall thyngs. and to subuert his creatures and make new. Wherfore the body may be appareled, fed, and constrayned to labour as nede and necessitie requireth. For the creature is to be vsed by Gods ordinance without any chaunging. He came not to chaunge any thing therof. It is permitted to mannes free will to chaunge apparell and meate, when the matter require it. And as for this chaunge, it may be done in beastes also. This chaunge is a thing of no [Page] great estimation, neither was it is necessary for CHRIST to set it foorth. How much more is it against reason, that such mutation and change should be estemed for Gods seruice and for a religious obseruation?

But herein consisteth the true mutation, for the which came Christ,Christ chaungeth the heart that men should be chaunged inwardly in their heartes. Before this openinge of the Gospell at oure tyme, I thought that God had no regard of me, and that the gouernance of my saluatiō consisted in my self. I knew nothing herof, how synne or death ought to be ordered. And therfore many fell vnto Mounkerie. But there is not so great vertue in a cowle, apparell, eating and faste. &c. death is not slayne herby, syn is not put asyde by this. For both they remayne vnder a cowle as well, as vnder other garmentes. But this thing is here gone about, that the heart it self may purchase a new light, and a new token of remembrance as it was said before, that it may be surely persuaded, that GOD hath respecte vnto it, and regardeth it. For he sent his sonne into the flesh, that I by hym myght ouercome death, and obtayn euerlasting lyfe. This is the true change. For before my heart knew not, but now it knoweth. And this chaunge is now brought by CHRIST, that the heart and mynd may be renewed, and that an other vnderstanding, will, and affection might rise therin. For where as before there was great loue of mony and riches, now after that Christ is knowē, not these things only, but also body and lyfe, and all other things, are rather to be put in perill, than that Christ should be forsaken and his word. Before thou [Page] woldest not bye Christs fauour for an half peny, now there is nothyng so hygh of pryce, that thou woldest set more by than Christ. Before thou thoughtest that thy saluation consisted in a fryers wede, now thou hatest it worse than a madde dogge or an adder. Before we counted it a great synne, if we hade eaten fleshe on frydaye, nowe doo we abhorre and execrate their wickednes, whiche made it deadly synne to doo it. This is an inwarde chaunge whiche belongeth to the heart, whereas is an other will and affection of the heart than was before, and yet it forsaketh not his vocation, but kepeth his old kynd of lyfe, as the example of the shepheardes teacheth vs to do.

At the fyrst the shepheards neuer thought that a sauiour was borne.The example of the shepheards. But after that they knew it by the Angels, they make haste to the towne, and seke the chylde. And when they had seen hym, and declared 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.The chaunge of creatures in the last day. 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. [Page] 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,Galat. 3. 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.

[Page]The Prophetes describe the great wrathe of God,The prophetes do alwais require the inward change 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 [Page] 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.

True godlynes consisteth not in outewarde obseruations.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 [Page] 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 fyrst the Iewes and the people of Israel shold receaue it, and then the Gentiles: That is, that it shalbe to the ruine and fall of a great parte, as we declared vpon the third sonday of Aduent. But neuertheles in the mean season herby shold come resurrection and abundance of Saluation to many. Besydes this, there be dyuers other lessons, which we purpose to runne lightly ouer, as it were by the waye. This hystorie befell, when the chylde IESVS was a moneth and a half olde, and [Page] brought into the temple after the maner of the Iewes and redemed of the Lord by an offring, as the first begotten wer wont to be: As it is wont to be taught in the day whan Christ is offred in the temple. Then cam Simeon into the temple by the holy ghost, and began to preache of this chylde, that he shoulde become a saluation and lyght, not only to the Iewes in one place but to all the Gentiles in the whole world. The Euā gelist saith, that Simeon caused the father and mother to meruaile greately at his Sermon that he made as touchyng the chyld. He called Ioseph Christes father, speakynge after the common sorte of other men. But the Euangelist was circumspect and warie inough be fore: wher as he wrote, testifying that Christ was conceiued by the holy ghost, and born of the virgin Mary. Wherfore that is to be noted,Luke calleth Ioseph the father of Christ that no man take hereof an occasion of erroure, in that Luke in this place, and the scripture in an other place dothe vse the very same wordes as the other doth,Math. 1. in declaring the matter. For this was the priuie working of God: That the virgin Mary wared great with chylde? whiche thing it was Iosephs dutie to beleue, after that the Angel opened it vnto him in his slepe. And in that that ye old man Simeon commeth, whose eyes were dimme for age, and preached so magnificentely of this chylde: doubtlesse there were many that iudged, that his wordes came not of a right mynde, & that it was no meruaile, that an old dotysh man spake so dotyshly. But the testimonie of the Euangeliste sheweth the contrarie. Suche was his sermon (saith he) that the father and mother were taken with great meruail. For as touchyng this matter, they were not so well instructed of the aungels as they are in this place of Simeon, that is, that [Page] he should be a lyghte to the Gentiles. Wherfore there can be no place for that exposition here, which sheweth that this meruailynge signifieth doubte, but it is more rather a token of a greate faithe. For this is the disposition of faythe: the greater it is,This meruailyng ryseth of faythe. the more admiration and meruaile it causeth, and the more vncredible ioye it bryngeth. But where as is no fayth, all thyngs are colde, without affection, withoute all motions. And yt we may take this for an exāple: we haue heard now a fewe days of Christes natiuitie and byrth, that this chylde is made our fleshe and bloud, that he myght be our sauiour, to delyuer vs from synne, death, and the kyngdome of the diuell, And if thou haste true beliefe: this faith can not bee withoute admiration. Neither can the eye be satisfied by seyng, neither the hearte by thynkynge of this chylde. Wherefore, this is a prayse bothe of the fathers and mothers faythe. The mother was excedyng glad, that this chylde was put foorthe as a lyght to lyghten the Gentiles, in comparison of whome, all other kynges and princes shoulde be but very darknesse and nyght, which hath no store of coū cell or healpe for other men, for asmuch as they are oppressed and bound them selues wyth synne and death.

If we were not of such a corrupt nature,we ought not to be voyde of meruailyng [...]. we shold not be voyde of meruaile, when we heare these tydinges, but oure myndes woulde bee exalted and puffed vp with a prowde ioyefulnes, and woulde boaste on this sorte: I am a christian, and baptised, I doubt not but that I haue the maistrie ouer synne and deathe, thorough Christe, and that Heauen, and all creatures shall turne to the best for my saluation. Howe greatly dothe a greate gyfte of some greate manne delyghte a poore man? But what is that in comparison of this? [Page] If the Turkes dominion, whiche is nowe the greatest vpon the earth, were myne, yet were that in noo poynt to be compared with this, that I haue a portion in the inheritaunce of Christe, to lyue with hym for euer. But howe many are there, that are truely delyted herewith? All we haue learned, and knowe this: but wee beleue it not, as it is easye to proue. For wee meruayle not therat. Wherfore this faith muste nedes be very colde, and scarcely half alyue. For they that beleue truely, are not only glad, but also are prowd with gladnesse. And lette no manne meruaile at this, that pride in Christians is commendable.It becōmeth a christen mā to be proude. For this is their excellent manfulnes, that they haue hyghe myndes agaynst the dyuell and all aduersitie. For they knowe, that through Christe, they are lordes ouer them all. Thou muste euer haue respect to that lytle people, and chose their felowshyp, that neuer falleth, but embraceth this kynge, and ryseth to saluation.

Howe offence is hadde in Christ.Wherfore be not offended, yf many peryshe by heapes. For this is the very course of all thynges, accordyng to the prophecie of Simeon. The Pope banneth and curseth our doctrine after suche an horrible sorte, as neuer was heard of, and goeth aboute with all his myght to destroy it. Not because he feareth to be seduced thereby. For he vnderstandeth very well, that it is the truthe, but it is of verye malice and stubbornesse, wherewith he is moued agaynst vs. There bee other that are offended, euen they that take it heauylye, and are greued, when they heare that thys chyld is a Sauiour. For what (say they) shoulde thys be nothynge that I doo? Should all they be damned, that hitherto haue folowed thys kynde of doctrine and religion, as I haue? Thys is a principall offence, of the whiche [Page] Simeon speaketh in this place. Therefore when soeuer thou seest these thynges, call this to remembrance foorth with, that they are not doone after Gods commaundemente. For the Chylde. whome Mary hathe brought foorthe, is an offence, and a stumblyng block at the whyche, the wyse of the worlde, and the holye, shall stumble, and fall headlonge. Wherefore, where so euer hee is not receaued, we muste passe by wyth closed eyes, and deafe eares: neyther must we change any thyng of our purposed order.

The Iewes in thys matter geueth vs an euidente example:The offence to ye Iewes. They were greatly offended when Christe disputed with them, and spake vnto them on this wise Ye shall dye in youre synnes.Iohn. 8. They iudged this to be the sayinge of a foole. For howe shoulde this people be ignoraunt of the truthe and wyll of GOD, that hath Moses, and the Prophetes? Shoulde thys nothynge preuayle, nor healpe vs to saluation? Are we condempned to suche myserie, that a carpenters sonne shal teache vs the way of saluation? These men stumbled, and brake their necks, and were throwen down headlong into destruction.

After lyke maner, doo our Monkes calle oure doctrine dyuellyshe and hereticall.The offence to Monkes. They shewe foorthe theyr prayers, & fastes, they crake of a great burdein. What (say they) shold this be nothing? should God be against all this? Then let vs doo euyll, let vs surfet, and bee whooremongers, that by these thynges we maye make oure selfe allowable to GOD, and gette saluation, seynge good woorkes preuayle nothynge to thys. Theyr offence also is dampnable, and stumblyng, to theyr confusyon, that they can neuer aryse.

Wherefore yf thou bee delyghted trewely wyth [Page] the state of Christianitie, so behaue thy selfe, that thy Prince CHRIT, thou thy selfe, thy doctrine, and all thy trade of lyuyng maye not please men. For here thou hearest without any longe circumstaunces, that Christ is in the worlde as a stumblyng blocke caste in the way, at the whiche, all the myghtie and holye men shall stumble. Wherfore if thou doest not refuse to be called an heretike, a foole, and a seducer, ioyne thy selfe with this kynge.Christen men are offence to other. If thou myslyke this state, haue nothyng to doo with this kyng. For it is an vnmutable lawe of this kyng, and of his kingdom, that according to the Prophete, bothe the maister and his disciples, the lorde and his seruantes, whiche the lorde hym selfe haue geuen, bee for a signe and wonder, for a stumbling stone and rocke to fall at. But after this terrible Image of the greuous wrathe of God, there is putte forth an other exāple ful of humanitie and swete comfort, whiche is not to be passed by. For many (saith he) he is put for to ryse by. Nowe therfore turne thy selfe vnto them that receaue this kyng, and that doubt not for his sake to put their lyfe and that they haue in ieopardie.Christ is put foorth to be a risyng. These doo rise vp by CHRIST. For they knowe this, that in theim selues they haue no hope of saluation. They that are fallen downe on this wyse, fynde helpe to ryse by in this signe. Other ware fierce against those thyngs, they blaspheme, they curse, with great impudencie and pride.

Take diligent hede, that this offence moue the not: But as a man woulde say, turne awaye thy eyes, for as muche as it can be no otherwise with thys chylde. Seke for to delyght thy eyes in beholdyng thys poore and nedye people, whyche fynde in thys chylde a way to rise by. Whatsoeuer is in combrance or heauy laden, [Page] braste, or disconforted in heart: fynally whatsoeuer is redy to perishe, all that is appointed to this king. All things condemned are restored by hym, folishe things learne to be wyse, and things that are blamable, are iustified and sanctified by him. Stycke sure to this cō forte, and neuer fall thou from this man. In the Popedome say they, all things were quiet, there was no trouble, neither by heresies, neither by dissention. But by and by at the springing of this doctrine sprong vp also all trouble, so that very litle good or nothing at al is come therby. To suche reprouers such an aunswere mayste thou geue: That the Gospell of CHRIST shall neuer be preached earnestly, but with the fall and ouerthrowe of many, which afterward do become the begynners of great turmoylings. But yet neuer the lesse, we muste not leaue this commoditie vnspoken of, in that certaine do embrace, and recouer their falle. And these be consciences that be in myserie and affliction, which in their feare receaue confort by ye Gospell. This thing will not oure aduersaries consyder, they behold only the falle and offence, which could by no meanes be escaped, not for the fault of the doctryn, which is good, syncere and perfecte, but by the fault of men, which will not applie thē selues to this doctryn, neither obey it. But here cōsider the matter vprightly: whether it were not muche better, that the Papistes should be offended by oure example, than that the dyuell should rule in all places without offence in quiet possession by Idolatrie and false doctrin, and the miserable men driuen to perdition by whole flockes? For who had not rather suffer a short punishement for a tyme, than an endlesse punishemēt? And this punishemēt was euerlasting, and vnrecouerable, in that that [Page] in the Popedome was corrupt doctrine, without any knowledge of God, without any true seruice. We haue proued this & tried in many generall Councels, how this doctrine might be applied to all men, & offēd no man. But the matter is euident, that if thou take away this offence, Christ can not remayne. For at the sight of this man, forthwith riseth trouble, ruine, and falling. And vnto vs also, at the laste is Christ come by his Gospell, and that whilest we do thinke litle theron, euen as he came also to the Iewes. Whiche thyng we ought to repute for a great renoume, and to geue great thanks therfore, for that that we are thought worthy of so vnspeakable grace and goodnes of God. The Pope and the Bishops be angry, because God called not them fyrst to Councell in this matter, that the reformation of the Church myght be set vpon by their assent. And because God vsed not this order in so doyng, there riseth offence euery where. Christ after his maner preacheth freely: the Pope and the Bishops will not suffer that. Hereof commeth this trouble. And the prophecie of Simeon endureth for euer, in that this child is put forth to the falling of many in Israel, yea rather in all the worlde. Wherfore it muste nedes be, that offences come.Math. 18. 1. Cor. 11. As Christ saith in an other place: There muste be sectes and heresies. The doctrine is not without persecutiō. Yet remaineth Christ in ye middest of their furies and madnes, and some men rise in him, and be saued: Other do falle and perishe, that wold faine haue Christ to be after an other sorte, than he is sent of God the Father, that he should be a blocke to helpe, that he should lyfte vp and make men rise. And wheras the madnes of many is suche, that they will not [Page] crepe humbly to this blocke, but stryue against hym with a styffe necke, & so by their owne desire put them self in perill of falling: Here is no fault in Christ but in these mad men, which thorough their pryde make Christ, which is put forth for a sygne to rise by, a signe of falling and ruine.

Wherfore the Gospell is falsly slaundered to be a troblesome and a seditious doctrine,The Gospell is not ye cause of trouble but mens stubbournes. as the Pope and Byshops say it is, as though no euill rose by them in the cōmon welth, and as though they dyd not stirre vppe all kynd of myserie and plagues by their synnes and Idolatries. If they wold geue place to this doctrine, & caste no stoppe against it, there should be no dissention nor any other euill. But where as they set them selfs stubburnely against it, and thinke not them self mete to geue place, what marueil is it, if God doth not alway after their desyers? Ye the Iewes also were offended in Christ. Ther was no fault in Christ, which wold rather haue them saued, and came for the same purpose, that men should beleue in hym, and obtayn saluation by hym. But where as they will not, there is no faulte in Christ. For it were mete that they should lyue after the maner of CHRIST whiche is their Lord, and not Christ after theirs. And the Gospell is for no other cause. And we ought to haue respecte therto. But he that is loth to do so, can blame nothing but his owne stubburnnes and damnable wickednes, and not the Gospell, which is without faulte. And this is the fyrste parte of this prophecye.

But where as Simeon turneth his speach to the mother, with these words: And the sworde shall perce through thy heart, that the thoughtes of many [Page] hartes may be open. That semeth litle to agree with the words of the Euangelist, wher he said: Simeon blessed her. For what blessing or wishing of any good thing can there be, wheras he prophecieth so to come to passe, that her heart shall be perced with a sworde? This is not only written for Christ or Maries sake, but for our learning is it written, that haue nede of it, that we may fashion oure iudgement therby. For what man is there,The Gospell openeth the heartes. not only I but of the chiefe Apostles, that wold haue suspected, that the malice of the world wold haue ben so great, except the Gospell had geuen vs a reuelation herof before. For there were many good men before this reuelation, whiche lyued very soberly and godly. There were many wyse, for whose honestie a man might well pronounce with an othe. And this is no litle renoume of the worlde, without the Gospel, to haue such science, wisdom, and honestie. &c. But it is also a greater thing in religion, that the worlde hath inuented and ordayned these religiouse orders. The Popedom is an example. For what man, when he beholdeth it, wil not conceaue a great opinion of godlynes? This is it in the worlde, if the Gospell be not, there shyneth wyse men, honest, sober, and vpright men. And all this is by the reason of ciuill vertues, and partly by iugling ceremonies: that excepte the goodnes of God helped, all should be cast headlong into destruction, with this pretence, that they were iuste, holy, wyse, and pure from synne. But when the Gospell is opened, and the child Iesus preached,The Gospell plucketh of the visards of the world, and openeth the heartes. there is it almoste proued to ye sences, & declared with pictures, yt these saynctes are moste synners, and these wyse, most foles, and these sober men, moste cruell tyrantes. Neither hath the Gospell any enemies [Page] more spitefull, than these men, that are great, wyse, prudent, vpright in lyuing, good and holy. And the more they excell with these vertues, so much the more they behaue them selues enuiously against the Gospell, as we proue by experience. The more religion the Mounkes shewe in praying, fasting, and other chastisings, the more furiously do they behaue them selues against the Gospell. And this it is, that Simeon speaketh of, in this place. What a great shew (saith he) maketh the worlde in both administrations, as well ciuill as religiouse? They lyue honestly and holyly with great sparing and defrauding them self of their pleasure, and they may soone be taken for Angels, and the sonnes of God, for their great wisdom and holynes. Who could beleue that there might lie hyd suche corruption vnder such a fayer shew? And here is no art so full of knowledge, out of the which, this might be iudged and perceaued, excepte this only texte, wheras he saith, that the Gospell shall vtter this poyson.

Wherfore when this is opened, it moueth to wrath these so great & so holy men, so that they muste nedes betray them selfes, and shew before all men, that all that they do, is but hypocrisie.The Gospell openeth the heartes. For there are other exāples besyde this, caste against this: There are very wyse Princes, that are earnestly moued with the care of sauing their subiectes: they are not couetouse, no dronkards, no gluttons: they be diligent in doing the busines of their realme, to defend men from wronge, they are chast husbandes: & to be short, if a king should be prayed for, and wished, they wold be thought moste mete for theyr vertues, prudēce, goodnes, holynes. &c. But wilt thou know how the matter goeth? For scarsly at the publyshing of the Gospell may a man [Page] perceaue this vncredible hypocrisie, and this bloud thyrstye hearte, which gapeth for the shedding of innocentes bloud, whiche myngleth all things with great deceites, and letteth passe no kynde of subtiltyes, to oppresse the Gospell, and to ryd it out of the way, so that yet by this occasion, that is made open, whiche before no mā wold beleue, that so great synnes should lye hyd vnder such an holy apperance. It chanceth by the launcing or cutting of no thing, that this pestilent poyson, gusheth out, but only by the Gospell. My reason is this:The holyest hateth the Gospel moste. that if the Gospell should with mans cōsent be taught, that they should be the fyrst alowers therof, that do of set purpose professe religion. But who so euer thou art, aunswer me this: Is not the Pope, the Bishops, the Priests, the Mounkes, the vniuersities with their Doctours, the most spitefull enemies of it that be? Which thing Simeon meaneth here, and saith to Mary: This thy child shal be author of so great a tumult, and shall bewray them, that myght sone haue lyen hyd from al men, ye that wold scarsly know them selues, he shall open their heartes, that they that were counted for moste holy, may be knowen to be blaspheme [...]s, full of gyle, deceit, periurie, hate, enuie, and all malice. Suche fylthynes shall be opened in them by hym, whiche neuer the lesse for their dyuers vertues, wisdome, innocencie, vprightnes, and holynes might be counted worthye to rule all the worlde, ye and heauen also. This opening of the heart is administred by this chylde.

At the fyrst, whan the Gospell came abrode, I neuer thought that the worlde wold be so madde. I Iudged all men after my self, whereas I thought this, that all men wold triumphe for ioy, that they are [Page] deliuered earnestly. From the tyranny of the Pope, and by Christ made partakers of all that good thing, the whiche before they studied with great coste and payn to purchase, and yet all in vayne. And I thought that these things wold specially please the scoles and Byshops, if it wold please any. But how are we handled? For this doctrine are we intreated without all mercye. And no man hate vs more than the religiouse men. We muste accustome our selues to suffer this iniquitie, and must not caste of the Gospell, for this wickednes of the worlde: But set forth the doctrine therof the more earnestly. For it is such that bewrayeth the dyuell and his members, how great an enemy of God is the world with all his giftes and vertues. For I could neuer know by my self, that so great wickednes and contempt was in mans heart. But the Gospell teacheth vs, to knowe well what is the Pope, the Bishops, the Princes, the Nobles, the Citizens, the Rustykes: euen that they be vexed as dyuels, for as much as they doo not only refuse this holsome doctryne, but persecute it also with all spite, and despise it very prowdlie.This opening pertayneth to Iudgement. I perceaued not this before that I learned the Gospell but thought that the holy Ghoste had reigned in their doyng. And this is the pith of this saying, whereas Simeon saith, that Christ shall open the thoughtes of mennes heartes. But why doth he open them? Truely for oure instruction & cōforte. To instructe vs after this sorte, that we be not offended and troubled, when the folishenes of such men betrayeth it selfe. For this matter can not be without admiratiō, when these goodly and wise princes, & other good mē procede to such madnes, that they can not suffer the word of God, but do curse [Page] it moste wickedlye. For this thing the Gospell geueth succoure, and openeth this mysterie. Before tyme the thoughtes of the hearts were secret, but now cōmeth he forth that both is in dede, & also called the opener of ye heartes. He doth so open the secretes, that it may appeare, what mennes thoughtes be, whiche neither they them selues, neither any other knew before, and yet were they to be opened: for they were no better before than now, but they were ouer couered with a colour, that they could not be seen, and the thoughtes of the heartes lay hyd. But now after that the Gospell is set foorth, it appeareth as playne as the sonne, what was hyd before, euen a very pit of al myschefe. And there is no state of mā, wherin it goeth not after this sorte, ye as well amongest the hye Lords, as the low loordaynes. And look how much the better and holyer they be in both partes: so much the more they hate the Gospell, and are full of poyson and blaspheming of God. And that Momus thought to be omitted in the perfecte making of man, that is accomplished by the Gospell, euen an open place to se into the heart and breast, that ye priuities of the heartes may be seen, and that nothing, according to the saying of Simeon may be hyd.

The opening pertayneth to confort.Secōdarily, this opening of the heartes is for oure confort, seing the world can be brought by no meanes to allow Gods word, and yet it sheweth outwardly a great pretence of holynes, that we should not feare it, but thinke this surely: that whatsoeuer apperance of righteousnes ther be, yet for as much as it is found giltie in this vyce,The greatest vice is to presēte the word of God, & to despise it. euen that it can not abyde Gods word, but persecute it, that it is condemned with the dyuell, and with all that thereto belongeth, and that [Page] all his holines and workes are but counterfaited. For if things be considered by their proper nature,The greateste vice is to persecute the worde of god and to despise let. it is no euill thynge, to be indued with wisdome, rightousnes and sobernes. But this is euill when excellent vertues be vsed for clokyng of most greuous synnes, that is, of cursing God and persecutynge his worde. Uirginitie is muche craked of, as it is in dede a rare and great gifte. But what commendation woldest thou leaue for that Uirgin, that woulde commit murder. The commendation of this gyfte shoulde not seme so great, seing it is ioyned wit suche a great crime, that it myghte be thought worthie of lyfe.

Lykewyse also goeth the matter in this case, it is accordinge to the sayinge of Simeon speakynge this vnto Marye. Thy sonne shall conuicte the worlde of greate crimes, of thefte, of man slaughter, of murderynge of fathers, and that euen them that are nowe almost counted for gods. He shall so open them and their heartes, that they shall declare euidentlye themselues to be the extreme enemies of god. This hypocrisie is now to be suffered wherin the outwarde apperaunce hydeth greate offences, but this will not continewe longe. Let CHRIST onely come abrode with his gospell, and it shalbe euident, that all the worlde is full of leude persons, of the enemies of God, of theues, and robbers. They can not pacientlye suffer themselues this to be named: yet before GOD they can not purge themselues of these crimes. For althoughe the outwarde lyuynge be vpright, yet is there this faulte, that there is so greate vngodlines in them, that they can not suffer gods worde, whiche can make good that this name [Page] is most agreable to men. For the tounge and handes are with a lytle thynge, and by a smale occasion driuen to slaughter, wheras the hearte before is ful of slaughter. This vice is opened by the Gospell, whiche otherwise no man could knowe, and no man also beleue.

Wherfore Simeon addeth nowe furthermore in his spech to Mary: A sworde (saieth he) shal perse thy soule. For she was faine to behold and fele this outragiousnes of the world, and not only she, but all the vniuersall churche. Nowe it is vnpossible for a man to see all this without sorowe and greate trouble of minde. As Peter sayeth by Loth. That he dwelled amongest them being a righteous man both in seing and hearyng,2. Pet. 2. & from day to day vexed his righteous soule with their vnrighteous workes. This is then the sworde, that perseth the hearte, (that is to saye) the hearte is tormented for that the wickednes of the worlde is so greate,Note. and so full of dissimulation, and worketh in the meane tyme all kynd of iniuries and infamies against God and his saintes.

And this is one of the crosses of Christian men, euen the sorow of the hearte, whiche passeth all other thynges that greue them, and causeth them beinge so vexed to groue for payne. Whiche when they haue, doubtles the paynes of the wicked tarrieth not longe after. And this is spoken as touchyng ye Prophecie of Simeon. With this prophecie of Simeon, is ioyned the hystory of Anne the Prophetesse, which testifieth & preacheth also herselfe through the holy ghost, of christ. Of her this reporteth the Euangeliste: How she serued God daye and nyght in prayer and fastynge. This [Page] do our aduersaries the Papistes caste in our teth, as thought it made for them.Faste and prayer are the seruice of god. Wheras yet we neuer denied that God must be serued with fastynge & prayer. For seing that fastynge (that is) temperance in eating and dr [...]kynge, and prayers also are commanded of God, we also count them to be a portion of gods seruice. For obedience is commanded. But the Papistes are not content with this, but they cast an addition therto,But remission of syn commeth not therby. requiringe that this obedience shoulde belonge to the obtayninge of remission of synnes, and euerlastyng lyfe. But we denie that precisely, and answere with the angel, that that is don only by the child Iesu, which is called Iesus and a Sauiour, that he maye saue his people from their synnes. But here let vs make an end, and cal to god for his grace, that he will be mercifull vnto vs, & defende vs against al offences, and geue vs so muche power, that we maye rise in Christ, and neuer stumble with offence at his doctrine, the which thinge Christ our Lord vouchsalf to graunt vs. Amen.

The Circumcision of Christ and of the Iewes. The fyrst sermon. Galat. iiii.

WHen the tyme was ful come, God sent hys son made of a woman, and made bonde vnto the lawe, to redeme them whiche were bonde vnto the lawe, that we (thorowe election) myght receaue the inheritaunce that belongethe vnto the naturall sonnes. Because ye are sonnes, God hathe sente the spirite of hys sonne into our heartes, cryeng Abba, deare Father. Wherfore nowe, thou arte not a seruaunt, but a sonne. If thou be a sonne, thou arte also an heyer of God, thorowe Christe.

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THE EXPOSITION.

THis daye are they wont to preache of two matters. First of Circumcision, Then of the name Iesu. The which thynge the Euangelist doth especially notifie, for that it was prophecied of, before that the childe was conceaued in his mothers wōbe. Wherfore the vertue of this name is hereby greatly aduā ced. And for asmuche as we intende to make the doctrine of circuncision plaine, this difference is in especial to be marked, that it consisteth not in the thing, but in the persons. For if we consider the thynge, there is great differēce betwene the circūcision of the Iewes and of Christ. And that because the person of Christ is fare vnlyke the person of the Iewes.

The beginninge of circumcision is declared in the bible in the firste booke of Moyses,The beginning of circū cision, it hath also an appointed ende, to the whiche it shall endure, that is euen vnto CHRIST. Abraham is the principall ground of all the matter, to whome GOD gaue commandement to circumcise hymselfe, and all that were in his housholde: And also whatsoeuer of the male kynde was borne, it shoulde be circumcised the eyght daye after theyr byrth. They therfore that came with suche a signe in theyr bodye, had God their protectour and Sauiour as GOD promised he woulde be. This was not appointed of GOD for nothynge are for a litle cause,Gene. 6. that not onely Abraham, but also all in his familie, and whatsoeuer of the male kynde was borne: shoulde be subiect to [Page] Circumcision, that not onelye the Iewes myghte boste them selfe to be the people of GOD. For he receaueth the seruaunts of Abraham, whiche were Gentiles, to be of his people and sonnes, and to haue righte of inheritaunce whiche was appointed to Abraham and to his seede. And these dyd obtayne it before Isaac, to the whiche neuerthelesse afterwarde the promesse was ioyned, where as yet these bought seruauntes were of the Gentyles. Wherfore the Iewes haue not the cheife occasion to boste of this. For although they extolle circumcision very muche, yet this they can not denye, that GOD hath called vnto it the Gentyls, whiche are not the sonnes of Abraham,Circumcision abrogat. but boughte seruauntes. As touchinge this Circumcision, there is nothynge els lefte for vs but the type and fygure of fayth. As it is also as touchynge the other hystories paste, whiche onelye profyte vs in this, that we maye take therof examples of fayth and true godlynes. We are not bounde to ceremonies, yet haue we nede of suche obedience and suche fayth as theirs was than, whiche lyued vnder suche ceremonies. Wherefore the doctrine of Circumcision is not put foorth to the intent, that we should be Circumcised. (For thys ceremonie is disanulled) but that we by the rehersall therof, shoulde remember to shewe obedience to GOD, as Abraham shewed.

Yf CHRIST hade not come, Circumcision shoulde haue ben necessarie euen at this tyme for vs, if so be we woulde be of the people of God. For the condition is straight and without exception, he that is not circumcised, his soule must be exempt out [Page] of the people of God.

Wherefore the example, that we take of the olde Circumcision, is this. That GOD in this Image declareth vnto vs, how contrarie to reason he worketh and commandeth, if a man vse the iudgement of reason. For amongest the proud Gentyls it semed a thynge to be laughed at, that GOD which is so wise, shoulde set foorth suche a mad precepte, wherof is made mention in preachynge contrary to the lawe of shamfastnes, honestie, and chastitie, and especiallye when they be aged that are commanded so to do. For Abraham at that tyme was fowre score and nintyne yeres olde. And herof riseth contumelious names,The wisdom of the worlde is offended. so that the Iewes were named Recutiti, and Appelles among the Gentyls, that is to saye, men whose skynne is growen againe, or men without skynne. But this is the true cause therof, as it was sayde in the Gospell nexte before: whatsoeuer is of GOD put foorth: it is done with such a fashion, that all men laughthe it to scorne, no man aloweth it, but all testeth vpon it, as though it were olde wyues fables. And contrarie, looke whatsoeuer he commandeth not, but is of our owne imagination, this do we require to be acceptable vnto hym. This woulde we haue obserued for an euerlastynge lawe. But this can neuer be alowed of GOD.1. Cor. 1. And herof springeth the cause of a greate offence. As Paule saith: After that in the wisedome of GOD, the worlde knewe not God by wisedom, it pleased God to saue them that beleue by folishnes of preachynge. What maye be more against reason then that bread the body of Christ [Page] and the cuppe the bloud of Christe is receaued for the remission of synne?The supper of the lorde against reason. Howe shoulde a lytle bread and wine worke suche and so a greate thynge? This thynketh reason, neyther can it thynke anye otherwise. But GOD therfore purposeth not to change this. Yf reason doth not beleue nor alow it, gods cause is neuer the worse for that.Baptisme is agaynste reason. Lykewise also goeth it in baptisme. Howe shoulde this seme proueable to reason, that if the child be washed with a lytle water, that therby he is purged from his sinnes, and translated out of the kyngdome of the deuil into the kyngdome of God. In dede it might stand wel with reason that synne shold be washed awaye with water, if sinne were a spote: but for asmuche as sin is fastened in the minde, bones, and in the inermost parte of the body, it is not agreable to reason that water shoulde perse so far and washe it awaye. But nowe consider well Circumcision.Cercumcisiō agaynste reasone. Mighte not Abraham by lyke reason alleage for himselfe to refuse it? What doth this profit me to saluation, that I am Circumcised in mine age? what good doth this to a child? or what profit at all doth a man take by Circumcision? If God would haue the bodye changed, he mighte haue made it so at the beginnynge that it shold nede nothing to be cut frō it. If reason had ben taken to councell at that time, it wold haue sayd euen so, neither doth it thinke any otherwise now a dayes, when it proueth her wisedom. But it is to be learned in this place,Reason ought not to make search of gods cōmandemēt. that whensoeuer question is moued why god shold geue such commandement, the deuill hath ye vpper hand. As ye exāple of Eue in paradise doth shew. Cōmādement was geuē, yt they shold not eat of ye tree. But whan she began to regarde litle the commandement, [Page] and hard the deuill reasonynge, why God made suche a lawe, she fell downe hedlonge, and was caste into suche disobedience, that all we vnto this time suffer the blame and penaltie therof.

Wherefore lette this be a lawe for the congregation. When GOD geueth a commandement thynke it to be thy duetie, to honour it with all submission, and make no further searche. Yf he commande, obey, if he speake, be attent, and disalowe nothyng that he doth. For out of this most certain principle doth God diriue and set all the other of his doinges, that all men are fooles, lyers and euyll and of so greate madnes, that they neuer oughte, nor maye be able to vnderstande his worde and his workynge. As Ieremie sayth, leud and vnsearcheable is the hearte of man.

Seinge therfore oure leudnes and vice is so great, we shoulde of our owne accorde correct oure iudgement, and thynke this as to uchynge Gods workes and commandementes: If this seme contrarie to my reason, trulye it is for no other cause, than that I haue suche a corrupt vnderstandynge, and dul knowledge. And nothynge hindreth me in iudgyng gods wisedō, but myn owne natural folishnes. Wherfore Circumcision is an example of fayth and of singuler obedience: Wheras Abraham & his seruātes were nothing offended with this commandement, but obeied it without reasoning, & thought not thus: that Circumcision is a folish thing for them that are aged. This is peraduenture Gods meanynge, what if he thought otherwise, yt the sin of ye flesh shold be restrained & as a man wold so cut of: this is doubtles ye true circūcision, why shold [Page] God cōmand such a thing that is contrarie to reason? that the body should be circumcised? for what entent is that done? But these men thought not so, but were obedient to the commandement, and this persuaded them selues: Syth God doth requier that, seme this neuer so much against reason, yet shall I be saued, because I obey his precepte. Wherfore this is an example of stedfast faith, wherwith Abraham and his seruantes were endued. And it is put forth to vs, that we should folow them, and not geue oure selues to oure owne wisdom and reason to be deceaued.

And this haue we spoken as touching the circumcision of the Iewes,Why childern are circoncised the eyght day. whiche hath no longer power then the law it selfe, (that is) vnto the comminge of CHRIST, as it is signified in that y• childern were circumcised vpon the eight day. For this order was in the law: after six days is the Sabboth, and that day that foloweth the Sabboth, is the eight day, euen the beginning of the weke folowing. For Christ by circumcisiō, began to fulfil the sayings that were prophecied of hym: euen to be a sauiour, and a light to lighten the Gētiles, which should haue his kyngdome not only limited by the borders of the Iewes, but should by his Gospel extend his kingdom throughout all the world. And herof is that now the begynning.

Wherfore, as I said before, we must put a great distance and difference betwene the circumcision of the Iewes and of Christ. For the persons are vnlyke,A difference betwene the circoncision of Christ and of the Iewes. although the thing that they do is not vnlyke. Circumcision was geuen to them, whiche were synners, and condemned to euerlasting death. But Christ is without synne, and the Lord of the law, vpon whome the law hath no stroke: for y• law is only against synners, [Page] but he is no synner. But for as much as he is circumcised after the law, as other chyldern that are synners, the law is ouerseen and doth hym wronge. And for this cause is the law compelled to make him a recompence, and therfore, his power is disanulled and abrogate. If it had pleased Christ, he might abolished and abrogated the law by power. For he is the Lord ouer the law, with whom the law haue naught to do, for because he is without synne. But he wold do nothing presumptuously after rigour, but order hym self humbly after the equall triall of the law. And all this is done for oure sake, that we might take confort therof in oure doyngs.Christ hath no nede of circumcision. For in his owne behalf CHRIST had no nede to obey his mother, or to be crucified. But he doth it for oure sakes. For we had nede of such a man, that was without synne, and that should fulfill the law for vs, and so turne away the wrathe of GOD. For this cause was he made subiecte vnto the law, and afterward geueth vs that victorie, whiche he had of the law, that we might so be helped by hym, that the law should haue no more power ouer vs than it had ouer hym, least it should accuse and condemne vs. For he that embraceth CHRIST with a true faith, obtayneth by hym deliuerance from the law and damnation therof.

Wherfore remember well this difference, for all the matter restethe therein. Abraham is subiecte to the lawe and to circumcision, because he is a synner, and the lawe hath power on hym for synne. But Christ is no synner, and therfore he is not constrayned vnder the law, yet doth he submit hymself to the law: that all that receaue hym by faith, may be free from the [Page] curse of the lawe. Wherfore this history of Christs circumcision geueth no smalle conforte, in the remembrance wherof thankes are worthely geuen to God, that although we are in daunger of the lawe by syn, yet this is not to the perill of oure saluation, but by Christ we haue deliuerance from the curse of the law,Gal [...]t. 3. whiche for oure sakes suffered the curse of the law, and made hymself subiecte to the lawe. And that it was necessarye on this wyse, that we should be delyuered from the lawe, it is the saying of Paule to the Romains, where he sayth:The sentence of Paul to the Rom. Rom. 2. Circumcision preuayleth nothyng, but the keping of GODS commandements. It is a confident kynde of speache. For it is as much as to say: No man circumcised and fulfilled the law of God, or kepte the law of GOD. What other thing is this, than that the circumcised, are not circumcised? For Gods commandement is euer ioyned with this prescripte: Thou shalt loue the Lorde thy God with all thy heart, with all thy sowle, with all thy mynde. Now let one be brought forth of al the men that be, that may boste that he hath done or can do this. The law commandeth: Thou shalt not desyer: Shew me one that can boste,Deut. 6. Deut. 5. that he hath done it, or can do it. To be shorte, chose out whatsoeuer commandement thou wilt amongest them all, & thou causte not denye but that thou haste not kepte it at all tymes. But what sentence is geuen agaynst them that kepe it not?The conditiō of the law is vnpossible. Ueryly no other than is pronounced of Paule: Cursed are all that are vnder the lawe, for they can not do it. For if we coulde do it▪ there were no perill. But sith we can not do it, this is certayn, and sure, that the law accuseth vs; killeth and deliuereth vs to the dyuell, and condemneth to hell. [Page] Wherfore we haue nede of a more highe and profound doctrine, whiche may do more to vs than the lawe: which doth 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:Psal. 19. Who can comprise his faultes? Purge me Lord from my secrete synnes. Lykewyse in the 143. Psalme:Psal. 143. Enter not into iudgement with thy seruant, for no man is righteous in thy sight. And again in the 130.Psal. 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,Lawe. yea & beateth downe oure confidence and faith which we ought to haue in God, we must of necessitie graunt, that we [Page] haue nede of a more perfecte doctryne, that we may come into Gods sight. This is the doctryne of the Gospell,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 ye lawe: now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer ye lawe, doth he make common to vs all,Christs actiō against ye law. 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.How Christ deliuereth vs from the law. 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 ye law haue against me. Wherfore I wil truste to the innocencie [Page] of hym, & that shalbe 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 ye 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:The saying of Paul Rom. 7. 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.

[Page]After this sorte Christian righteousnes is made perfecte, when I acknowledge my synne,Christian righteousness. 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,Christ fulfilleth the lawe. 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.Note well. 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 confort. In the whiche this doctryne is set foorth: [Page] That if we desyer the way that leade vs to God, it may not be obtayned by the lawe, whiche commandeth:Deut. 6. 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.

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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,Math. [...]. 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:The name Iesus. Math. 1. 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 [Page] comparison and respecte of this sauiour, that saueth from synne.The sauiour Christ is necessary to saluation. 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 ye 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.The office of Christ. 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 [Page] nor lyfe euerlasting. But he that beleueth this, yt 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,Signes that God regardeth not much this present lyfe. 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,God regardeth not this lyfe specially. 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.

[Page]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 if he muste redeme the matter by pryce, he hath mony enough to do that. And this is it wt all ye other corporall gyftes, wit, wisdome & power. For in them is their store of helpe and saluation, as farre as God hath appoynted them to be to oure saluation. The mother bryngeth foorth chyldern. The physition helpeth the sycke. The lawyer by the exacte lawe defendeth against the wrongfull doers. But when this lyfe is at an ende, neither can the cōscience hyde her synnes before Gods iudgement, then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde. All things do fayle, no power is so great or wil so redy, yt cā defēd against the euill of the conscience, and of death. In this case if thou demand, from whence thou moste looke for helpe? haue respecte only to this chylde. For that cause is he named Iesus, that he might be present, and saue all that knowledge him, & looke for saluation of hym. But in this resteth ye whole matter, that thou suffer no other name to be geuen to this chylde. And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other,This name Iesus muste be made common to no mā as to Frances, Dominike, to the Carthusians, Masses, Uigiles, Pardōs, almes, fastings, and such lyke. For all this is abhominable: And a good cause whi: there cā no other sauiour be inuented against synne. Wherfore he that wold haue an other sauiour, whether it be the rule of the Carthusians, or any other thing, he goeth cleane without saluation. Therfore he that could name this child by his true name, and could inculcat, Christ into [Page] hymself, were blessed. For in this name are al things, wherfore store of saluation is there to be looked for and no wher els. But now the dyuels endeuour lyeth all in this, that this chyld might haue an other name made, that men should perceaue hym to be a iudge, and chose them other sauiours and helpers against Gods wrothe. But the matter is certaine,The dyuell goeth abough [...] to geue this child a new name. and can neuer be other wyse, or made frustrat. Iesus hath not his name, that he should healpe the with corporall benefites. As touching this matter, the disposition and order is certainly ordeyned Gene. 2. where God saith: Beare rule ouer the fishes of the sea, the byrdes of the ayer, and the beastes of the earth. But he is called Iesus, bycause he is a sauiour: & then sheweth saluatiō, when al things do fayle and are voyd of helpe, whan we muste now depart into an other lyfe.

Wherfore this name casteth of all things, whatsoeuer without Christ is caste before vs for the remission of synnes. For when the Mounke thinketh, my rule is able to make God mercifull:Iesus and no other sauiour. It is nothing els to say in dede than: My rule is with the name Iesus. And whereas the Pope and all teachers of that secte, holdeth, that only faith iustifieth not, but workes also be necessarie to saluation: It is no other thing than: Good workes are with the name Iesus. But it is abhominable sacrilege, that my worke should be with the name Iesus. This name belongeth only to this chyld. The Pope, the Byshops, and Mounks, &c. doth not so. Neither do we also at all, when we geue place in oure conscience to feare for oure synnes sake, than to confort for Christs sake, neither when we thinke this: If I had lyued on this wyse, if I had done this or the worke, I should haue an easier case before God.

[Page]The holy Ghost can not abyde this, but indeuoreth with all might, that this chyld may haue his name remayning whole, and that no other may be receaued into the felowship therof. That when we haue nede of saluation against syn and eternall death, we put no trust in oure workes or in the merites of al ye saintes, but that we stycke vnto this child only by faith, which hath this name and is called Iesus. Neither can it be taken from hym without sacrilege. But they that go about to take it from hym, as the Pope, Turke, and Mounkes do presume, they shal perceaue in dede that they haue committed such sacrilege, that shall neuer be remitted. Cōtrarily, if there be but two or three of vs, that trust in this name of the chyld, all the might and power of hell is not able to caste vs from saluation. I will not speake how the world should somwhat feare, for hindering of this saluation. For the Angell brought this name from heauen, and named the child IESVS, before he was conceaued in his mothers wombe. Wherfore when they that persecute this name, and sette vp other sauiours, shall go against Gabriel the Angell, or shal reproue him of a lye, he him self shall appeale to God and say: Lord thou hast geuen me this commaundement, that I should geue this chylde this name. And then shall it be knowen, what the persecuters do preuayle against this name, they haue remayning for them self neither God, neither Iesus. And they shall dye and perishe for euer in their synnes. This shall be the ende of this matter with their moste greuouse destruction.

Wherfore let vs neuer forget this name, but let vs surely beare this away, that this chyld is the only Sauiour agaynst death, syn, and the dyuell. If the [Page] world shall hate vs therfore, surely it can not doo it with good lucke and prosperitie. If it will not knowledge this chylde for a Sauiour, we can not constrayne it. But let it consyder, from whence it shall receaue saluation, when death shall fall on his head, whether there be any defence agaynst it in mennes workes, in faste, prayer, almes, masses, inuocation of sayntes. &c. Let this be the stablishement of all oure matters, to know for a suertye, this name to be geuen from God to this chylde, that it should be called Iesus or a Sauiour. For we shall know and fele this oure Sauiour without coaction, that is, we shall haue a suer truste in hym, when the dreadfull senses of synne and death shall be caste agaynst vs, that there is prepared in hym for vs moste sure saluation. We knowe that this hope and fayth is greatly alowed of God, & that it receaueth great renoume. Where as contraryly, he suffereth the great indignation of God, whiche doth either seeke other sauiours, or els will not know this sauiour at all.

Now therfore, compare the name of the chyld and the thyng that was done when the name was geuen.The name agreeth with c [...]rcumcision. The chylde Iesus receaueth circumcision, as other chyldern doo, where as neuerthelesse he hath no nede of it as a synner hath, because he is without synne, and nede not to be purifyed, for as muche as he is pure all redye. But this is done bycause his name is IESVS, that he may be a Sauiour, agaynst synne, and an euill conscience, agaynst death and all euill that commeth of synne. For he is circumcised, that he might be vnder the lawe, and let none of al things vndone, [Page] that were enioyned of God at any tyme to men for to do. That when we see oure vncircumcised heartes, and oure vncredible disobedience, we might not despaire therfore, and so caste oure selfe on Christ, and say: I am a synner, who denieth it? neither dyd I euer fulfill the will of God: Christ hath done this for me. Doughtles the lawe can not condemne hym, that he hath lefte the least pointe of righteousnes vndone. Wherfore I haue nothing to do with the lawe, that it should accuse me, or condemne me. For I am not alone, but Christ is with me: Hym do I embrace: his righteousnes lay I before God for me and my synnes: let the dyuell and the lawe therfore do the worst that they can to trouble me for my synnes.

This muste we vse circumcision and the name of Christ. And he that hath leasure may gather longe sermons full of confort as touching Christ and his kingdom: After what maner, he shall remit synne, iustifie, and geue euerlasting lyfe. For the Angell doth breifly comprise these long sermons in one word: that Christ shall be a sauiour, and haue the name of Iesus. And to this belongeth especially the singular prophecye of Esa. 9.Esa. 9. Where as the Prophet nameth Christ with sixe names, A meruailouse one, a coūceller, vertue, stronge, the Father of the worlde to come, the Prince of peace. For all these names belonge to this only, that we by hym may obtayn saluation against synne and death, and after that, righteousnes and euerlasting lyfe. And here it behoueth Antichrist to geue accōpt of his doings with all his rable of sophisters, whiche taketh this name from Christ, and then describeth hym to men as a cruell and an angry Iudge, to whom no man may come, but by the intercession of sayntes, and [Page] good works. And here they offend two ways. Fyrste in that, that Christ is spoyled of his name, that he may not be Iesus and a Sauiour. Then in that that this name is geuen to sayntes yea and rather to oure workes, as though that CHRIST refused to be a Sauiour, and were delighted with oure destruction.

These great deceites of the dyuell are not to be vnknowen, when he defyleth oure heartes with thoughtes, that GOD is angry, and casteth vs awaye, and hath no respecte vnto vs in temptations. But I pray the howe do these thoughtes agree with this name, that the Angell by the commandement of GOD nameth this chyld IESVS? If this name then be true, it is not Gods will, that we should perishe, but this is rather his will, that we should be recouered from euill. Therfore let vs lay vppe this name in oure armary, that we may in oure temptations trust vnto the safegard therof, in that that the sonne of God, CHRIST oure Lord is called IESVS. As it was in paradyse declared as touching hyme,Gene. 3. that this seede should breake the head of the serpent (that is) should helpe and succoure vs agaynst the dyuell and his kyngdome. GOD the Father of all conforte and mercie, geue vs alwayes the encrease of this fayth, and for this Sauiours sake preserue vs for euer. AMEN.

Vpon the Epiphanie of the Lord, otherwyse called the twelfth daye. Mathew ij.

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WHEN Iesus was borne in Bethleem, a Citie of Iewry, in the tyme of Herode the kyng: Beholde, there came wyse men from the East to Ierusalem, saying: Where is he that is borne kyng of the Iewes? For we haue sene his starre in the East, and are come to worshippe hym. When Herode the kyng had hearde these thynges, he was troubled, and all the Citie of Ierusalem with hym. And when he had gathered all the chiefe Priests and Scribes of the people together, he demaunded of them where Christ should be borne? And they sayd vnto hym, at Bethleem in Iewry. For thus it is written by the Prophete. And thou Bethleem in the lande of Iew [...]y, art not the least among the Princes of Iuda. For out of thee there shall come, vnto me the Capitayne that shal gouerne my people Israel. Then Herode (whē he had priuily called ye wyse men) he enquired of them diligētly what tyme ye starre appeared. And he bad them go to Bethleem, and sayd: Go your way thyther and searche [...]iligently for the child, and when ye haue found hym, bring me word again, that I maye come and worship him also. Whē they had hearde the kyng, they departed, and loe, the starre which they sawe in the east, went before them tyll it came and stode ouer the place wherein the chyld was. When they sawe the starre, they were exceading gladde, and went into the house, and founde the chylde with Mary his mother, and fell downe flatte, and worshipped hym, and opened theyr treasures, and offered vnto hym giftes, Gold, Frankensence, and Myrre. And after they were warned of God in sleepe that they should not go agayne to Herode, they returned into theyr owne countrey another way.

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THE EXPOSITION.

THIS is the day of the Epiphanie. For this they say, that there befell three reuelations in one day, but yet not in one yeare: when Christ opened hym self to the wyse men, that cam from the east by a starre, when he was baptized of Iohn in the floud of Iordaen, and when he dyd the fyrst miracle in the mariage. But whether this chaunced in one day,The feast of Epiphanie. we make no great matter of it: But this is specially to be consydered, that all these hystories bee, to describe a speciall doctryne, as is that hystorie of this daye as touching the wyse men. For Christ wold haue hym self to be knowen, not only amonge the Iewes, but also amonge the Gentiles. Leaste the Iewes should lay for their excuse, that he had kept hym self so close, that no man could know hym.

For where as this was confirmed by prophecies, that he should be borne of the Iewes,This opening was necessary not as a gorgiouse and magnificent kyng, but so poore, that he could scarsly finde a place to be borne in: it could no otherwyse be, but there muste nedes rise a great offence by his cōming. And the Iewes were not a litle offended therby. Wherfore very necessitie required to make suche an open reuelation of hym self amongest the Gentiles, that although great poouertye was with this kynge, yet that there might be euident commendations of hym. For it is not to be counted a smalle matter, whereas the wyse men came from the easte, and brynge tydings of this chyld to Ierusalem. Euen as Simeon also in the temple and Anna [Page] doth commende hyme, and the Angels in the ayer, and the shepheards in Bethleem. All are occupyed in this chylde, they extoll and commend this chylde. There lacke no gloriouse commendations for this chylde, to bringe hyme to light amonge the Iewes, and to make hym knowen of them. But this reuelation is moste famouse, where as the wyse men comme from the farre costes to Ierusalem, and doo open the matter only there as touching the byrth of the kyng of Iewes, so that Herode and all the Citie of Ierusalem with hym were troubled and moued, wherfore the Iewes can not make any excuse of their ignorance, as though they knew not that this kyng was borne. For they were troubled by the tydinges of the wyse men, yea and for a greater witnes also, they declare to Herode and to the wyse men the place wher Christ should be borne. Wherfore they are conuicted both by their owne record, and also by the record of the wyse men, that this kings byrth was not vnknowen vnto them.

The doctrine therfore of this example is put forth to vs, that we should looke for no other ways. No man can come vnto this chyld or fynd hym, but he that foloweth the word as a leader, and neuer goeth from it the bredeth of a nayle. For if we let passe the word,The word only leadeth to Christ. we stumble euery where. This chyld is to lytle regarded and to muche despised. Wherfore it is not possible, but the reason muste nedes stumble and be offended euerye where, when it considereth with how great pouertye this chyld was borne into the worlde. For what other thyng is all his lyfe els but very pouertye, myserie, affliction, calamitie, contempte & reproche? He therfore that setteth a syde the word, [Page] and careth not what he heareth, or what be preached of this chylde, but will onely take his eies for his iudges in this matter, can be no more ioyned with Christ than the Iewes were.

And this thinge is most perillous,Without the word nothing is done. when it is done in the conscience. As the example of the papistes doth testifie, whiche omitte the worde, & applie their mynd to suche Imaginations, yt they phantasie Christe to be such a one, as they conceaue of their wit and reason. They allowe not this in hym, that he onlye sholde be their sauior, wherfore they patche therto their workes, and looke for saluation as well by thē as by Christe. They praye vnto Marie also, that she maye recōcile her sonne to them. And in suche prayer they holde opinion, that she is a Sauiour, where as it is not so in dede, but a very false imagination. For what soeuer is bestowed in the serche of Christ without the word, all that goeth to the dyuell (whiche afterwarde causeth men to thynke this, that Christ is a iudge, and appoynteth moste cruell punyshementes for men:) but he that wolde not be confounded in his presence, must be well defenced with the intercessions of Sainctes & of Mary. Wherfore this was a maner in the popedome, to put more trust in theyr supplications, then in Christe hym selfe. And it can neuer come to any other poynte, where as the worde is caste asyde. And verily the dyuell, because he vnderstandeth, that hys chief safegard of al his matters consisteth therin, he laboreth all that he can to make men forsake the worde, and to folow their own imaginations. For he perceaueth, that by this means he shalbe sure to haue the victorie ouer vs. Wherfore nothynge is more necessarye then to hold fast by the word, & to haue no other trust [Page] as touchyng matters that belong vnto godlynes and holynes, than as the worde it selfe prescribeth: but this is not so easye for men to beleue and to persuade them selues.

There be many that can not be entreated to beleue the wordes of the Lordes Supper:Christ cā not be founde at Ierusalem. They will beleue no more, then their reson and sence can perceaue. Thei beholde the worke it selfe without the word, and they see no other thyng than bread and wyne. But this is nothyng els then to behold the outward shale, and to let passe the thyng which is in Christes wordes.

The wise men also had first high cogitatiōs as touchyng Christ, when it was opened vnto them by God euen that a kyng of the Iewes was borne. They take their iorney forthwith to Ierusalē, thinkyng that they shold fynd this king there in his noble court,It semeth cō trary to reason, yt Christe should not be founde at Ierusalem. and gorgious palaice. For what other thing could reason conceaue in suche matters? But when these thoughts are without the word, they come soone to nought: neyther do they find the child at Ierusalem, which neuertheles was the holy citie and habitation of God. They must nedes haue the word to bryng them to Christ. This is the true starre and sonne, which leadeth to this chyld. Wherfore this example of the wise men is to be counted a singular & an excellent thyng, where as they remoue out of their eies and hearts all their thoughtes. which they and other men had, and folow the worde, which was put forth to them out of Micheas the prophete. For they ar abashed and offended when they be sent into an other place, frō Ierusalem, where the true seruice of God was, and where God abode hymself, & from God himselfe and his temple, vnto Bethleem, a vile town, wheras neuertheles they cam not to salute [Page] any person of lowe degree, or any workeman, but the kyng of Iewes. They folow the word streight way, and care nothyng for any other thoughtes. They haue onely respect to this, what Micheas sayth, they sticke sure to that. This faithe is a thyng of no common example. For if I had ben in this case, I wold not haue departed from the Temple. For where is it more like, that the kyng of Iewes should be found, which is so famous, than where God hath his habitation, where the priesthode and all the religion hath his fundation? But it goeth otherwyse with this kyng. He alloweth it not, that his place should be amonge the priestes at Ierusalem, as he is neither at this tyme founde with the Pope and his congregation. But he gothe about rather to abrogate and take away both the priesthode and the kyngdome, where as they had so great confidence in these thynges, in that they were the Priestes Leuites, and people of God, and had his temple. This dothe Christe thynke that it ought not to be suffered. For suche a defilyng of the Temple, priesthode, and of all the seruice myght not be suffered, or if they would stubbornely procede in suspendynge it, Moyses, and all the seruice was to be disanulled for that prophanation and defylynge. As at laste it came to passe. But the obedience of the wise men commeth of true godlinesse, and therefore they haue theyr dooynges confirmed by GOD, soo that theyr waye is shewed vnto them frome Ierusalem vnto Bethleem, and to the house where the chylde was, by a Starre. And they hadde no lyttell neede, this to be confirmed, least they shold be offended by that strange sight. Pouertie was euidente euery where. Ioseph and Marye were not at theyr owne home. The Chylde was layde in [Page] a maunger. There were there no thynges necessarye. How shold this be with suche a great kyng? It might rather be counted a thynge woorthy to be laughed at. But the good wyse men bee not offended with suche thynges, but regard rather the saying of the Prophet, and the signe of the Starre. Wherfore how soeuer the matter gothe, they geue and perfourme that honoure due vnto the kynge, they fall downe before the chylde and worshyp hym: they open theyr treasure, and take foorth a kyngly present.

And this is the hystorie. In the whiche this is the chiefest poynte,i. Christ careth not onely for the Iewes, but also for the Gentiles. that GOD calleth the Gentils also to his kyngdom, and maketh them his people, although they were not circūcised, neither subiect to the law, as the Iewes were, This is a great benefite, neyther is it mete, that any christian men should be vnkynde for it. For it is a sure euidence for vs Gentiles, that wee may not despayre, as though we had no part in Christ but that wee maye thynke surely, that Christe pertayneth to vs, as well as to the Iewes, although we are not his people, as the Iewes are. For ther is no doubt of this, but yt the wise men were Gentiles, whych had neyther priesthode, neither seruyce, nor word of God, nor circumcision: and yet notwithstandynge all this, they come, although they were strangers, without any commendation or settyng foorthe of them selues, to the felowshyp of Christs lyght, and acknowledge him And he acknowledgeth them also, he alloweth theym for theyr worshippyng and reuerence done to hymself. All these thyngs belong to the confirming of vs yt we may shew our selues thankful to God for that that he hath set vp such a kingdom in the erth through Christ [Page] into the whiche, wee, that were not his people, are receaued, not of merite and deserte, but of mere grace. Then must we learn in this historie also,ii. What is our duetie to doo towarde the chylde. what is our duetie to doo to Christ agayn, euen to resist manfully all offences as these wise mē did, and to confesse Christ before the worlde as they dyd, to seeke hym, and worship hym as our Sauiour. And because his kyngdom for the weake and simple syght therof, is opprest with many and great difficulties, to bestowe oure goodes and substaunce gladly to the maintaynynge thereof. And we haue store enough to open oure treasures, as the wise men dyd vnto Christe, and to offer presentes vnto hym. For this is it written: That ye doo to the least of myne, ye doo it to me.Math. 25. Wherefore he that healpeth the nedy, the myserable, the wretched: he that fyndeth charges to this, that fitte men may be instructed in the studye of learnyng, and in holy Scripture, that in processe of tyme they maye doo profitable seruice to the congregation, he offereth to the nedy chylde Iesu,The wyse men brought victuall for Christ, when he had fledde into Egypt. which as soone as he was borne, was not only poore and nedy, but was constrained also to flee into banishment into Egypte to escape the tyrannie and perill of his enemye. Wherfore the prouidence of God by those wyse men prepared wayfarynge victuall for the chylde & his parentes in their iorney. It is very like by ye wordes of the Euangelist, that it was no small gyft, whiche sayth, that they opened theyr treasures. But seyng it is euident, how great the good wyl of the wise men was towarde the chyld, who can doubt but that their magnificence and liberalitie was great? Which thyng ought to admonish Christen men, not to despaire, whē they suffer persecution, and when they are tossed vp & downe by banyshement. For God can so lyttle abyde [Page] that christen men shoulde perishe for hunger, that he will rather stirre men that dwel farre of,God neuer leueth his people succouries to bryng succour and aide for them. As we are sufficiently confirmed by the exaumple of his onely begotten sonne, as touchyng this matter.

We must ioyne also with this hystorie, that that is put forth in the prophecy of Micheas, wherin is conteined an euident description of Christ, with a syngular doctrine and lesson by it selfe. Whose wordes are these.

And thou Bethleem of Iuda art not the least amongest the thousandes of Iuda.

Michee. 5.

For out of thee shall come he that is gouernour in Israell.

In this sentence, as the Iewes testifie themselues. God gaue a playn and euident prophecie, that Christe should be loked for at Bethleem, and that there should be the first swathling bands of his apperyng in mans nature.Bethleem, ye litle towne by Christs birth hath great renoune. This is that chief renoume, which setteth forth this litle town of Bethleem more magnificently, then is the most noble & excellent citie Ierusalem. And this is the cause, why the Euangelist semeth to change the woordes of the Prophete: The Prophete calleth it small. The Euangelist wyll not haue it counted smal. For the Euangelist beholdeth not the outward syght, as the Prophete dyd, but the spirituall glorie, Because the Sonne of GOD is borne there. To the whiche honor there is none of all the honours that euer was geuen to any Citie, to be compared. Wherfore they are magnificent and glorious woordes, wyth the whiche the Euangeliste commendeth Bethleem: Out of thee (sayth he) shall there come foorthe a Capitayn for me, which shall fede my people Israell. And this is a most sweete Prophecye, whiche describeth Christe vnto vs [Page] on suche wyse, that although before the world he be a man despised for his pouertie, and borne in an obscure and an vnknowen place, yet is he that captayne and prince of Israel, that is ouer the people of God. But what maner of kyngdome this is to be taken for I declared before in the sermon of the Angell,Christ the capitayne. whiche hym self also calleth Christ the Lord. Not suche a one, as is a tyrant, and that wyll vexe men wyth his cruel imperye. For euen for that cause (sayth the Prophete) Bethleem that arte smalle. As though he shoulde say: If thys Lorde woulde haue hadde imperiall maiestie, that he myghte seme terrible vnto other, he might haue chosen an other place for his byrthe. But here is no princely prouision, no armour, no riches, no waightyng men, no appointyng of offices. And that the very fyrst principles myght foorthewith declare, what a kyngdome this was to come, he chose not Ierusalem as the moste holyest, nor Rome as the most mightiest but he was content with a poore towne, that it might foorthwith be declared therby, that he should becom a lord not after the common facion,What maner of lord Christ should be. but poore and nedy in the sight of the world, how [...]eit riche in spirit, and in all spirituall giftes. For this is his title, to be a Lord & a Prince. But yet all the sight, when he is borne, and when he is born in Bethleem, and what soeuer thyng is apparaunt to the senses, as touchynge hym, was lyke no princely pompe. Wherfore sith he is a Lord and Prince, and yet not glorious before the worlde, but poore and nedye: what other glorie can it bee, than euen as hee is myserable in respecte of worldlye Felicitie, so contraryly he is myghtye and greate, in those thynges, wherein the worlde is founde to bee needye and a starke begger.

[Page]And here of it is, that he is excellente in rightuousnes, where as the world is oppressed with sinnes: that he is eternall, wheras the worlde is casuall: he is the lorde of the dyuell, where as the dyuell hath the worlde yoked vnder his moste cruell bondage. He is good, whereas the worlde is all naught: he hath God mercifull vnto hym, where as the worlde struggleth with the wrath of God: He is the lorde of euerlastynge lyfe, where as the worlde is appointed to hell.

This is the imperie of this chylde, and for this condition and state doth the fruite redound vnto his people. He wyll geue no bodyly saluation, but as farre as the soules helth and his glorie requireth: for he is poore and nedy. Wherfore let no man come to the kyngdom of Christ, to the entent that he may enlarge his goods and encrease his substance. Ye may loke for this of the Pope, and of men of that sorte. He aduanceth his creatures to imperie, he getteth them riches, parteth amōg them all Prouinces, as Daniell prophecied. But the princely power of this childe, is to be felte only in this, that thy synnes may be forgyuen, that he maye iustifye and saue thee, that he may geue his holye spirite, and transpose thee out of the kyngdome of the worlde and of death, into the kyngdome of God. And to this now is Faith requisite, and as I sayd before, that thou kepe sure the worde of God. For he that letteth passe Gods woorde, and foloweth his owne thoughtes, shall lose Christ, neither shall he knowe hym for a king, but for a Iudge, he shall be in hatred and feare, as the dyuell is. For they are wont to feare hym also, when they feele them selues gyltie for their synne, least he shoulde take them to be punyshed: wheras Christ in the meane season confesseth hym selfe to be the lord and prince of his [Page] people, to delyuer theim from synne, and to transpose them into the kyngdom of grace. For his people are no other, but myserable synners, which tremble at the felyng of theyr synne, and are afrayde, and would fayne be in Gods fauour. So that herby may the playn description of the Prophet be perceyued. Fyrst, that he shal be no bodyly prince, nor yet exercise spirituall punyshementes agaynst wyckednes, but to geue saluation to all men, that beleue in hym. agaynst synne, the deuyll death, and hell. For of suche a prince, there is sure hope of Saluation.

And thus farre doo the Scribes recite the saying of the Prophete, and no farther. They feare peraduēture lest this be to muche: For they perceaue well, that this is Herodes entent to seeke some way howe to slea and to take this kyng of the Iewes out of the way. Wherfore they reherse not the whole sentence before Herode, and they do almost professe by worde, that at this time they acknowledge no other kyng of the Iewes, besyde Herode. And yet is it in the Prophete, that a Prince of the Iewes shoulde come, and shoulde procede oute of Bethleem. Therfore they leaue this vnperfect, neither dare they to pronounce any farther. But the Prophete although he was not lyuyng at that tyme, yet dothe he procede and describe what maner of captayn or kynge this should be: whiche belongeth also to his persone in these wordes: Et egressus eius ab initio a diebus aeterni tatis. And his out going hath ben from the beginning,Miehee. 5. and from euerlastyng.

This dyd not the Scribes reherse to Herode,A testimonie of Christes true humaniti [...] and godhead. no neither they them selues dyd vnderstand it. For ther is more obscuritie therin, than was in the words before. And that his byrth should be in Bethleem, and he him [Page] selfe be a captaine ouer all Israell, it is not obscurelye spoken, and there is a sure signe, that he shalbe a man. But wheras the Prophet sayth furthermore: His procedyng is from the begynnyng, and from the dayes of eternitie: It signifieth that he is the eternal and euerlastyng God, whiche had not his beginnyng in Bethleem: Of a trouth he was born in Bethleem, and this is one maner of procedyng. But there is an other also beside this: Which is sayd to be from the beginnnyng and from the days of eternitie. The wordes of the prophete are not to be changed.From whens Christ should be borne. Fyrst he sayth: Out of the shall procede. Here do the priestes and scribes testify, that to procede & to be borne, signifieth all one. Wherfore the same word afterward must nedes signifie the same thyng, when he saith: Whose procedyng is from the old dayes, and from eternitie, that is before yt tyme that dais and houres were. Wherefore if thou wilte know, frō whēce this child is borne, mark this prophecie: He is born (saith he) frō Bethleē. But what more? hath he no other birthe then this? the prophet saith furthermore: yes, he was rather borne before al creatures heauen, earth, the sonne and moone. But that may be determined by no wordes, and it is nothyng els, then that he was borne without begynnyng eternally, before there was any tyme or dais. This did neither Herode, neither the Iewes vnderstand, neither wer they worthy to vnderstand it. And this is the prince & king which was born at Bethleem, a very man, which neuerthelesse hath this name also, Procedyng from the old dayes, which proceded and was born before the world, that is,Christ is god which is a true and eternal god, and also a true & a naturall man. And this is the cause of so great stir rynges & motions in the worlde. For it can not vnderstand [Page] this to be procedyngs and birthes without discention, that this child also should haue his procedyng before there was sonne or moone. The Iewes could not abyde this, and afterward there sprang vp many heresies, whiche spake agaynst it. But this matter is left to be consydered of the, which hast gods word put foorth vnto the. Out of whome then was he borne, if he was borne before ye world? Uerily of no other, but of God only. This must reason nedes confesse, if it beleue that God made heauen and earth. For what other thyng could be before heauen and earth, than God? If this childe then proceded, & was borne, before heauen and erth was made, it must nedes folow that he was borne of God, and is very God. For besydes God and his creatures was there nothyng.

And this is surely a sentence,For that that Christ is god he dothe the workes belō ging to God. which conteyneth the ground & foundation of all things. For if Christ were onely a pure man, death wold haue confounded hym with all other mortall men. For in that, yt he was born of a virgin, it hath not so great strength against death. But this is a greatter miracle, where as God made Eue of a ribbe, thā in that that a virgin brought forth a chyld. For a virgin is of that sexe and kynd, whiche is borne to bryng foorth children. Wherfore that thing coulde not represse the dyuell nor deathe, because he was borne of the Uirgin Marye. But all the healpe consysteth herein, that the virgin Mary, is not onely great wyth chylde, but also with suche a chyld, which was borne before the worlde. Wherefore the dyuell, deathe, and all the kyngdom of the dyuell is ouercom in that they proue maistrie with suche a manne, whiche hadde hys procedynge or begynnynge beefore the worlde.

[Page]If it were not for this, and if he had his procedynge out of Bethleem only,Christe dyeth as a man▪ but as he is God he can not die. he coulde haue the vpper hande ouer death no more than we all: he should be in danger therof aswel as his 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 ye 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, [Page] 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,The procedyng out of Bethleem, ought fyrst to be learned. 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.The thoughtes of Predestination. 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,Iohn. 14. seeth the father. He that despiseth these principles, and tendeth [Page] 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.Prouerb. 25.

How God is to be knowenWherfore 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,Herode and the Scribes are madde. 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 [Page] 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,Many of our gospellers vnderstande not what the gospel is, wherof they talke so muche. 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.Esai. 6. Math. 13. As theyr owne lyfe maye bee an euidente proofe of thys, that they haue eares, [Page] 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 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,Of the baptism of Christ 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,Math. 3. 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 [Page] 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,Math. 3. 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,Christ hath no nede of baptisme. 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 yt 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,Christ came to baptisme. Baptisme therfore is a waighcie matter. 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 ye 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, yt this so great a mā vsed it? [Page] wher as this is euident, yt he is ye sonne of God, & came to baptisme, yt thou sholdest come to baptisme for ye renoume therof, if thou hadst no other cōmoditie therby?

Baptisme is profitable for vs. The Father reueleth hym self vnto vs at baptisme.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 ye 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?The reueling of the holy Ghost. 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: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 [Page] vs to haue sure truste, that God is mercifull vnto vs.

Besyde this, wheras ye 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 ye 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 wt 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, wt a horrible & a dreadful trumpe as I came to ye 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,The baptisme of Christ is co [...]fortable. to make vs to marke, and obserue the sonne of God? Sith it hath pleased God to geue this cōmendation, yt 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 ye Father can by no meanes turne his fauour, & for the [Page] sonnes sake, all his must nede be accepted to ye Father. Wherfore let all men regard diligently this commandement, that they heare him, & obey his precept. For he had no nede of circumcision and baptisme, bycause he was voyd of synne. But the baptisme of Iohn was made of God for sinne, that al that acknowlegde their synnes, & be sory for them, & desyer that they might be pardoned, should go to baptisme, & thinke for a suerty, yt 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 ye righteousnes of al the world. For wheras al ye 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,Math. 3. 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.

[Page]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 ye 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,The vnkindnes of the world. 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 [Page] that ayer with this wicked kinde.

Wherfore my childern learne this, whyle ye haue occasion.An adhortatiō to baptisme. 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 [Page] 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,Baptisme is not water only. 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.Math. 23. 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 [Page] 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 water? If water be mingled, now it loseth her name.Baptisme is no work of man. Why then doe we in this place seue [...] the word from the water, and pronounce it to be water only, as though the word of God, or as though God hym self were not in this water? But it is not so, for the Father, the sonne, & the holy Ghoste are present, and be in this water. As in Iordane, when Christ stode in the water, the holy Ghost was caried aboue it, and God preached by it.

Wherfore baptisme is suche water, that taketh away syn, death, and all euill, and geueth saluation and euerlasting lyfe. So great price is now added to this water, in the which God demitteth hym selfe. But God is the God of lyfe. And sith he is in this water, it muste nedes be ye water of lyfe,Baptisme taketh away syn & death. which taketh away death and damnation, and geueth lyfe euerlastinge. This ought baptisme truely to be knowen and highly estemed. For he is not baptised in the name of any Angell or man, but in the name of the Father, of the sonne, & of the holy Ghost. Or as it is in the actes of the Apostles,To baptise in the name of Iesu. in the name of Iesu, which is as much. For he that confesseth Iesus Christ truely, with the same confession compriseth the Father and the holy Ghost. For Christ saith, that he commeth from the [Page] Father, and that he sendeth the holy Ghost. He then that confesseth truely Iesus Christ, can not dyminish the authoritie of his word, but shall beleue that the sonne is not alone, but that the Father, the sonne, and the holy Ghost, be there together, although the Father and the holy Ghost be not named.

Wherfore let vs not lightly esteme this, let vs not separate ye word frō the holy baptisme or water, wher with he is baptised, but let vs confesse,What is the vse of baptisme. that this is therfore appointed of God to purifie vs from oure syn for Christs sake, through the holy Ghost. For if it were not for this, what should the Father, the sonne, and the holy Ghost, haue to do ther? Wherfore if thou beleuest that a new borne chyld is synfull, dippe hym into baptisme, that God may worke his work in hym, as his word commandeth, and doth promise a new byrth by the water and the holy Ghost, and also this,Marc. 16. that he that beleueth and is baptised, might be saued. Lykewyse if thou confesse that he is in death, dippe hym in this baptisme and lauer after the commandement of Christ, and then shall death be swalowed vp.

Neither muste thou, that art baptised, thinke any otherwyse, than that baptisme is a seale and pledge of assurance, that God hath forgeuen thee thy synnes, and hath promised lyfe euerlasting for Christs sake. For baptisme hath a godly power, to take away death and synne. For therfore are we baptised. And although synnes be committed after that, and the works of godlynes not perfectly done, yet they that repente agayn, do not forfeit their couenant of baptisme and the promise therof. For this can by no meanes agree, that a man should desyer remission of syn, and also geue vp hym self wholy to synne. But this is in [Page] all poyntes necessarie to repent, and to consyder with hym self vprightly and truely, that God hath promised vs his grace and fauour. When he cam to the baptisme of his Sonne, and that we should retourne to that grace, and beleue surely, that oure synnes are forgeuen, not for vs or for any creatures sake, but for CHRIST oure Lord, whiche hath commanded this baptisme, and was baptised hym self also as a synner.

Wherfore this reuelation passeth not a litle the other, whiche was shewed to the wyse men by a starre. For out of this the frute redoundeth to all Chrystian men, where as in that reuelation of the wise men, a few Gentiles only cam to the knowledge of the kynge of the Iewes. Wherfore it were not without a good cause, if this were called the day of the Baptisme of Christ, and in the whiche Christ was baptised. Then should we haue a iuste cause geuen, to pleade the matter of Baptisme agaynst the Anabaptistes and the dyuell, whiche may soner be entreated of vs for any matter, then that we should consyder the busynes of oure saluation. For ther he setteth agaynst vs with tooth and nayle, that we may not come to the sight of oure inheritance. As the example of the Popedome doth yet admonishe vs, vnder the whiche litle or nothing was set foorth in the congregation, as touching this reuelation at Iordane. Wherfore thynke this to be a thing most worthye to be remembred, where as God this daye, with a moste euident sermon as touching his Sonne, opened hym self, euen that all matters that are betwene Christ and vs do highly please God the Father. For he that obeyeth the sonne and kepeth his word, he is accepted [Page] to God, and receaueth the holy Ghost. Whiche openeth hym self at this Baptisme in a very amiable and pleasant sight. And herevnto also it agreeth, that the Father sendeth foorth a verye bounteous voyce, when he sayth: Behold, here is for you, not an Angell, nor a Prophet, nor an Apostle, but my sonne, and my owne self also. What reuelation can be greater? And what seruice can we do that is more acceptable to hym, than that we obey his decree and proclamation? But he that is not moued with this, let hym after his seeking perishe with the dyuell, neither is he worthye to heare this Godly sermon. Wherfore let vs geue thankes to God for this great and vnspekeable grace, and let vs pray that he will preserue it in vs, and thereby at lenghth saue vs.

AMEN.

The fyrst Sonday after Twelfth day, vpon the Gospell, Luke ij.

THE Father and mother of Iesus went to Ierusalem after the custome of the feast day. And when they hadde fulfilled the dayes, as they returned home, the chylde Iesus abode styll in Ierusalem, and his Father and mother knewe not of it: but they supposing him to haue ben in the companye, came a dayes iourney and sought hym amonge theyr kinsfolke and acquayntaunce. And when they founde hym not, they went backe agayne to Ierusalem, and sought hym. And it fortuned that after three dayes, they founde him in the tēple, sitting in the middest of ye doctours, [Page] hearing them, and posing them. And all that hearde hym were astonyed at his vnderstanding and aunswers. And when they sawe hym, they meruayled, and his mother sayd vnto him: Sonne, why hast thou thus dealt with vs? Beholde, thy father and I haue sought thee sorowing. And he sayd vnto them: Howe happened that ye sought me? wyst ye not that I muste go about my fathers busynes? And they vnderstode not that saying, which he spake vnto them. And he went downe with them, and came to Nazareth, and was obedient vnto them. But his mother kept all these sayinges together in her heart. And Iesus prospered in wysdome and age, and in fauour with God and men.

THE EXPOSITION.

THIS Gospel hath a very depe & profound vnderstāding, and it is a hard thing to attempt the interpretation therof. It is conteyned in this hystorie, how the matter goeth, when the chyld Iesus is loste out of the heart. But we for this tyme will let passe this hyghe mysterie, and will deferre it vnto an other tyme. And will now take that vpon vs to expounde, which is moste playne and euident. As touching the last feaste, this haue we sayd, that it is named the Epiphanie or appearing of Christ. Which thing was done to the entent that this chylde new borne should not be kepte priuie, but be opened to al men. For otherwyse should we haue no vse of this chylde, if we had not gotten the knowledge of hym. And for this cause other hystories are put foorth, out of the whiche it appeareth, howe Christ hath reueled and opened hym self: As when Iohn baptised hym in Iordane, and he [Page] opened his glorie by a signe in the mariage of Canaā, euen that he is suche a Lord, that hath full power of the creature. And that he should not only be knowen amōgest men, but also be coūted famouse for a power farre passing the power of mā. And because he is knowen to be such a lord, whose power is most hyghest & almightie: we ought to take hym for oure Sauiour, vnto whome we should haue refuge in all difficultie & aduersitie, & looke for helpe of him. And to this thing doth this present Gospell belonge. For this is also a reuelation, by the whiche CHRIST doth declare, that he is a child not after the common sorte, but after a peculier manner and trade, whereas he commeth away hym self pryuily from his mother, he regardeth not obedience, whiche otherwyse all other chyldern owe to their parents after Gods cōmandement.How Christ was loste at Ierusalem. This matter chanced by such an occasion. The parents, as other Iewes, were bound euery yeare to kepe the passouer. They came to the temple of the Lord to Ierusalem. And wheras they had brought the child Iesus with them, whē the feast was done, the child folowed not the companie of his parents, but taried in the temple. At the begynninge the mother was not so sorowful for him, peraduenture because he was wont in tymes paste to go to his kynsefolke. For Christ folowed nothing in the fyrst yeares but after the common capacitie of that age, he was not grym and sadde, otherwyse than it was agreable to a chylde. In runninge and playe he shewed not hym self vnlyke to other chyldern, excepte that that there appeared not suche sedes of vyce in hym. And hereof it is that Ioseph and Marie were sone persuaded that he was with his kynsfolke, and are not carefull [Page] for hym. But when they had iorneied one daye, at euening they inquire in the Inne for the chylde: And when they found hym not amongest their kynsfolke, they were greatly moued. For this chylde was committed peculiarly to the mother. And Ioseph also hadde no litle cōmaundement, to see diligently to this chylde. But yet was Mary the only mother. Wherfore she toke this matter moste greuously, and feared very greatly, for that she found hym not where she sought hym. And it is easie to iudge that it was no smalle feare. Doubtlesse they returned by night the nigheste way, but they finde not the chyld. What they thought in this case and what heart they hadde, iudge thou of thy owne felinge, although it be not lyke? For one day was passed ouer without care, in the whiche he was loste, vpon the second they make inquisition, in the thyrde daye at length they fynde hym. And as for two nyghtes together they slepte not, but passed it ouer with carefull thoughtes. And doubtelesse the mothers mynde was greuously wounded with suche moste bytter suspitions, reasoning this with here self: God hath taken away thy Sonne from the, he will not suffer thee to take anye longer ioye of this gifte, bycause thou haste kepte hym so negligently. Ioseph toke it for a punishement of Gods wrathe, bycause he tooke no better hede to this only chylde.

This therfore is most worthye to be marked, that Christ wolde declare his priuiledge,Why Christ wold hyde hym self. that he is not bound with lyke force as other chyldern be, to be subiecte to the parents. But that whatsoeuer he dyd, he dyd it for an example of a free will, and not constrayned by the rigour of the lawe: For he was not only [Page] the sonne of his mother, but also her God and Lorde. Wherfore he is not here subiecte to his mother, as we shall heare nexte, where as he sayth: Woman, what haue I to doo with the? So doth he here also, and declareth that he is not a pure man, whiche can be constrayned by necessitie to obey his parents. But this doth he openly professe, that he hath a hygher parent, to whome he is more bound then to Mary & Ioseph. How is it (sayth he) that ye sought me: Knew ye not, that it behoued me to be about those thinges that belōged to my Father? As though he should say: I am youre sonne, but yet on suche wyse, that I am more bounde to obey the heauenly Father.

Wherfore he is made open and manifeste for oure behalf, that we might wel know hym, and repose and lay vp within vs the true example of hym, that he is not only man, but also God. Wherfore assone as his mother said vnto him: Sōne, why dyddest thou deale thus with vs? He aunswereth, I am not disobedient vnto you, I haue not despised you as ye thought. Wherfore he defendeth his right against his mother, and bycause of his parents sorow and great vexation of their mynde, their case semeth so muche the worse. For they might haue called to mynde the words of ye Angels and shepheards, as touching this chylde, and might know, that although this chylde folowed not them, yet he ought not to be blamed as disobedient, but it was their part to thinke of a greater obedience whiche ought to be shewed to the heauenly Father.Christs example tendeth to this purpose to know that God muste be more obeyed then man. And for a necessarie cause was this example to be put forth of Christ against oure reason & ouerthwart maner, which doo alwayes iudge that ye seruice inuēted by man is better than the seruice appoynted by God. [Page] Wherfore this rule is here to be learned, that when the matter commeth to this point, that we muste either denye God of his seruice, or els oure parents and magistrates, we muste aledge CHRISTES worde for oure defence, and say: I muste rather be about these thinges that belonge to my Father, whiche is in heauen? Besyde this case, I will gladly do all that I can to fulfill my duetie towarde my Father and mother, toward the powers, and satisfie the familie and maister. But in this state I muste declare that I haue an other Father, whiche ought more to be obeyde. This thing had CHRISTS parents forgotten in this place, wherfore Christ calleth them agayn into the way, and admonisheth them as touching their duetye.

Wherfore Christ putteth foorth an example for reason.We muste obey God mor then man. Whiche, when it ought to obey and serue God, excuseth it self by this pretence, that God hath commanded obedience also to be done to parents and magistrates. Euen as the persecuters of the Gospell do now at this tyme. They haue learned of vs to haue the magistrates in hygh reuerence, and they extoll very muche the obedience to magistrates. We know (say they) that this is true and accordyng to scripture, that both kyndes of the Sacrament ought to be receaued: But we are bound to be obedient to the magistrates. Oure parentes are agaynst it, oure kyng is agaynst it, whiche forbiddeth it, wherfore I may not doo so. If thou doste magnifie the power, whiche is appointed vnto the by GOD: verily God whiche is the geuer of all power, is more to be magnified, whiche before his decree, wherby he gaue this power, speaketh on suche wyse of the greater obedience [Page] which is due vnto hym selfe. I am the Lorde thy God. Ought not this then to seme a iuste cause, that thou sholdest do what soeuer he byd thee to do, yea at that tyme also when thy gouerner commaunde thee the contrary, and that thou shouldest also say and obiect to all thy instant aduersaries? I must go about these thynges that belong vnto my father.Note. For Gods commandement and charge ought to be more estemed then all thinges that be. If that be fulfilled, then afterwarde thou must fulfil also other ordināces of the emperors, parentes, magistrates, that the commonalties be not disturbed therby.

The vtteryng of this hystorie of Christe, belongeth not onely to faith,Christ vttereth him selfe to be an ensample. as dothe the reuelations made by the starre, & opened in Iordan, and in the mariage: but it pertaineth also to geuing an ensāple, that as touchīg matters of religiō, & things pertaining to the obeying of God, we shold haue respect to no mā, neither to parent nor prince. For in this we ar bound by obligation to a more higher lord, yt is to god: whose cōmandemēt must nedes be don, & him must we only serue. If thou hast performed this obedience▪ then maist thou not denie that obedience yt is due to inferior gouerners, but yet on suche wise, that they be not a lette to the performyng of the greater obedience, whose seruice must be done before all others. As touching ye high temptation wherin Christ is lost out of ye heart, I will not speake, I will only haue in mynde the vttering of this chyld wherin he declareth himself to be such a one, that hath a greater right then other mē. For that that he casteth, of the yoke of obediēce, which was made without power, & waiteth not vpon his parēts, but causeth thē to com back vnto him again, to thintent yt he might confirme [Page] that they hearde spoken of the angel: And he shal be called the sonne of the most highest. And that the meaning of this saying might be had in remembrance, and not forgotten, it was expedient that it should be renewed by this dede. So that this reuelation dothe very well agree with the other. For here is it made euident that Christ is the chiefest man as the shepards, & Simeon did testifie of hym. Wherfore he thinketh sure yt his cause & state is chief aboue al other childrē, howbe it he had not yet forsaken the felowship & pastime of his play felowes. But that Christes busines was in the temple, the Euangelist doth sufficiētly declare. For his reasonyng was not as touchyng the dearth of victuals,What busynes Christe had in the Temple. or of suche trifling matters, but he conferred and disputed with the scribes, as touchyng ye word of god. First he knew of them, how they vnderstode & expoū ded scriptures, & then he reproued their errors, but yet on such wise as did agre to his age.Math. 5. And yt I may brīg this for an exāple out of Mathew, where as yt scribes disputed of the fift cōmandement, & so expoūded it, as though yt murder with the hand wer only forbyd ther by. He himself cometh forth with a more perfecter meaning & sence therof, how yt al railings, false accusatiōs, cursyngs, hatred, braulyngs of ye angry, ar to be taken to be against this Precept. For the pythe of the precept is to exclude priuate reuengyng, & all thyngs that geue occasion & inticement thervnto, that there myght be a mercyfull affection and gentylnesse toward al men.

After thys sorte dydde the chylde at that tyme teach to make inquisition for the moste weyghtye and perfecte thynges in the lawe. He hym selfe also demaunded of these thynges, that this reason and meanynge that was newe and neuer hearde of amongest the [Page] Scribes, myghte gette admiration and wondrynge. Howe maye it bee, that a chylde shoulde haue so perfecte Iudgemente of so greate matters? For thys is doubtelesse, that hee thoughte, that the vyces and faultes of the teachers, and the errours of the interpreters were not to be ouerpassed of hym.

And thys is a thynge verye lykely, that he dyd conferre wyth the Doctoures, as touchynge Messias, where he shoulde bee borne, and what his office shold be. Yet dyd hee all thynges wyth such moderation & with such a meanyng, as though he had lerned these thyngs of the discipline of his mother, that they might not iudge this child to be Messias, but yet to be replenyshed wyth the holy ghost, and wyth the towardnes of the chiefest vertue & power. For what hope of vertue and godly towardnesse there is in a chylde, may well be perceyued by certayne tokens at that age.

And this is the hystorie,Christ is subiect to his parents for ou [...] example. howe the chyld Christ opened hym selfe towarde his mother and Ioseph, and howe that he is aboue the common capacitie of chyldren, because he wyl not wholly be vnder the controllyng of his parentes, neyther doth he suffer his office to be blamed in this. Thys hystorie dothe the Euangelist conclude, when he sayth: He came downe with them, and was subiecte vnto them. This chylde vsed here hys priuiledge, when the matter requyred, that hee myght rather obeye hys celestiall Father. But here hee suffereth hym selfe to bee broughte in order agayne, and submytteth hym selfe to the commaundemente of his parentes, althoughe hee were bounde therevnto by no lawe. As Luke sygnifiethe this, whenne hee sayeth: And he was obediente to them. As thoughe hee shoulde saye, he obeyed them [Page] of his owne free will, & not of cōpulsion. But in that ye he was subiect vnto them, he did it not for his parēts sake, but for an exāple, that as touchyng his seruice in the houshold, we should not doubt, but yt he was very obedient to the cōmandement of his parentes, that he was ready to healpe his father in his worke, and that he dyd other thinges belonging to that age, in helping the familie, and that he thought not him selfe to good to doo it.

This example is put forth to be remēbred of childrē. For if the Lord, which is the God of vs all, did not refuse to do this, and behaued him self vnwillyng in nothing that he was byd to do of his parents, although it were not all without drudgerie, but many thinges therof were full of seruilitie: verily children ought not to be lothe to shew obedience and modestie to their parentes. For this pleaseth God, and as the fyrst precepte sheweth, he requireth that of all people, that they obey their parentes with all their heartes.

To this very tyme do I remember, that there was in tyme paste a question: Of what sort was Christes chyldhode? And the Monkes fayned a boke of the infancie of CHRIST. And there is tolde a fable of a certayne byshoppe, that he would haue knowen this. And for that cause he had a dreame, in the whiche he sawe a carpenter, preparynge wodde to buylde, and by hym a lyttell chylde, caryeng the chyppes of wood, vntyll at laste a vyrgine in graye clothynge, hauynge in her hande a cauldron, came vnto them, and called bothe the manne and the chylde. And here the byshop in his dreame, semed to folowe them, and to hyde hym selfe within behynde their gates, that hee myghte knowe what meate it was, that they dydde eate. [Page] And that when the mother had set meate before the chyld by him self alone, the chylde asked what this mā behynd the gates wold haue, and that the byshop was cast in suche a feare by these wordes, that he was waked out of his slepe. But if thou wylt haue true knowledge as touchyng the chyldhod of Christ, haue respect in this place to the wordes of the Euangelist, whiche are these.

And he was subiect to them.

That is to say: He was obedient to their commandement, and thought nothyng to base for hym to doo.The childh [...] of Christ. And this ought to make all children & seruantes ashamed, when they heare this hystorie of the chylde Iesu. For they obeye neither maisters, neither parentes in the familie. For this do men pretend both by thought and worde, that they woulde gladly folowe Christ, if they knewe how. As the Franciscan friers wyll haue them selues knowen by this, in that they folow sainct Francis in vesture, watchynges, and suche lyke. But forasmuche (saye they) as no man hath knowledge of Christes chyldhode, the matter is without example. They say not true in this, that no mā hath knowlege therof. For here is put forth an ernest testimonie of it. And he was subiect vnto them. By these fewe words the Euangelist compriseth all the chyldhode of Christ, and all the tyme of his adolescencie and youth, yea rather al this whole space vnto the thirtieth yere. But what is the meanyng of this? And he was subiect vnto them: Uerily nothyng els but that he looked in the first precept, as in a glasse of all his doynges. Now this commaundement sheweth what chyldren and seruauntes are boūd in the familie to do to their parents for their seruice, in setting things necessarie, in procuryng them [Page] in the houshold, and in the fulfyllyng their commandementes, And the childe Iesus thought, that this was belonging to his duetie. And here nowe ought al children to vnderstand their renoume and honor, in yt they haue Christ the author of all their woorkes, where as they folow Christes steppes, and do their taskes that are appointed them of their parentes, if so be they only delight in doyng their duetie, as they see that the child Iesus especially endeuoured hym selfe to doo.

There is no neede to haue longe commentaries or gloses as touching the actes of Iesu in his chyldhod, if we consyder but onely this, what taskes and works parents do require of their childrē in families. For they haue an euident testimonie in this place, that he went not into any wyldernes or cloister. But he cōmeth to Nazareth: He highly estemeth the ciuile felowship: he obeyeth his parents, and as other children are, so is he subiect to discipline. The vnsauery and foolyshe flocke of monkes maketh mēcion of the chyld Christ in their writings, that he made lytle byrdes and small beasts. But these are not works of obedience, neither was he commaunded so to doo of his parentes.

For the obedience of a chylde is of an other sorte, and in other thynges, that is, to make prouysion for the famylye, and that the gouernance thereof may not be neglected, not in the smallest matters that there be. The Euangeliste maketh mencion hereof, and wyth one woorde of obedience declareth the wholle duetie towarde the parentes, that the meanyng thereof may be certayne, and withoute doubte. Neyther lette any manne thynke otherwyse, but that this whole obedience of the fyfthe precepte is sanctified and consecrate [Page] by the chylde IESVS, So that it oughte to seeme vnto vs a thynge moste to bee regarded, that wee departe not voyde of this mooste perfecte vertue. But the worlde hathe no eares, it hearethe no good counsayle. Wherefore menne dydde laye asyde trewe obedience, and regarded onely mounkerie, and the relyques of sainctes: they vysited them with great labour and coste. Euery man thoughte, that they woulde do better, and more precious thynges, than the chylde Christe dydde.

We dyd not perceaue, that the workes belongynge to an householde bee sanctified, by this glorious persone the sonne of GOD: Which in his youth thought it no shame to doo fylthy and seruile woorkes at his parentes request.

Wherfore we ought to thynke nothyng more excellent, more precious than this hystorie, and hyghly to esteme this our felicitie when we shewe suche obedience. For the example of Christe is not obscure vnto vs. And all thinges that are thus doone by the folowyng of Christ, are a thousand tymes more better and more holyer, then all that euer monkes haue doone, or doo, or euer shall doo. For the monkes haue not Christ for their capitayne, whiche (as the Euangeliste affirmeth) went not into a cloyster, but he went with his parentes home, and was obediente there vnto them.

But thys is the summe of the Gospell, CHRIST the Lorde is aboue all, and yet he humbleth hym selfe for an exaumple to vs. He dothe obeye his parentes, that wee myghte haue full knowledge of bothe offyces. Fyrste, that we maye shew obedience to God, thenne vnto oure parentes and Magistrates, and that wyth greatte Faythe and Reuerence. [Page] God graunt that the example of the chyld Iesus may admonishe vs to do our duetie perfectly, and that we may pay vnto God, that belongeth to God, and to Cesar that belongeth to Cesar, and to the parentes, that belongeth to the parentes. Amen.

The seconde Sonday after Twelfth day. ¶The Gospel. Iohn. ii.

ANd the third day was there a mariage in Cana, a citie of Galile, and the mother of Iesus was there And Iesus was called (and his disciples) vnto the mariage. And when the wyne fayled, the mother of Iesus said vnto him: They haue no wine. Iesus said vnto her: Woman, what haue I to doo with thee? Myne houre is not yet come. His mother said vnto the ministers: Whatsoeuer he saith vnto you, doo it. And there were standyng there sixe water pottes of stone, after the maner of Purifyenge of the Iewes, conteynynge two or three firkyns a piece. Iesus said vnto them: Fyll the water pottes with water. And they fylled them vp to the brymme, And he sayd vnto them: draw out nowe, and beare 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.

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THE EXPOSITION.

THis is ye first miracle, that our Lorde Iesus Christ wrought, wherewith as Iohn saith, his wyl was to open his glorie vnto his disciples,Christ declareth hymselfe to be God. 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,The popedom alloweth no matrimonie▪ & 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 [Page] 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, Christ honoreth matrimonie. 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.The lyfe of monkes and priestes. But if they say ye 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 ye 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 [Page] might not be in the kyngdom of God, & go into euerlastyng life. And although this exāple yt 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, yt 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 ye 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 ye path of godlines. [Page] For the housholder that applieth all thynges in the gouernyng of his house to the feare of God,Matrimonie is holy. 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 seruā tes 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,Matrimonye is no prophan thyng. 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 great and high matters, and not for vnholy thynges. As the first precepte beareth recorde, whiche is the chiefe in the second table. Wherfore lette not the maried persons, nor the seruantes thynke vilely and basely of their offices. For these thynges please God, and God hymselfe hath blessed matrimony, and hath honored it for the nonce, where as he now beyng a Preacher of the Gospelle came to the marriage at his byddyng.

If mariage hadde not ben holy inough, hee myght haue alledged for his excuse the holynes of his office. [Page] and so absented hym selfe. But he beynge the chief prelate of all other, is not lette by his moste holy office to come to the mariage, whiche is the first foundation of all housholdynge. But getteth vnto all such commendation & estimation, that who soeuer are in thys kind of lyfe, doo highely esteme the iudgemente of God, in that he hath so placed them in that roume, that whether they be man and wyfe, either chyldren, eyther seruantes of the familie, they may be sure, that their office is after the will of GOD. Christ honoreth mariage. For who woulde not bee moued with this notable exāple of Christ, in that that Christ beyng so great a teacher, yea and God him self, is not onely a renoume, but also an healpe to mariage. declaring there his good wyll most euidentely? This doctrine is first necessary against heretikes. And wee can not be at this time without it in the congregation for because of the sectes,Complaintes agaynst mariage. which diminishe the estimation of matrimonie, and raileth on it, as thoughe in it were an occasion of all discōmodities, with seruantes children, neighbours, wyfe, houshold stuffe, so that sufficient care of God, and of his kyngdome may not bee had. And therfore they seke an other deuise, they take vpon them to lyue vnmaried, they make them selues colledges and abbeys, where they may lyue withoute suche paines. Then after that by the authoritie of the dyuell, they haue folowed these deuises, euery man embraceth a rule and kynde of lyuynge, that semeth beste vnto hym selfe.

Against this perill this doctrine is necessarie, and the example of Christ most euident, whiche at the mariage was not the cause of separation or diuorcement But that their copulation myght be more straighter & narower & more beneficiall with them selues, he doth [Page] as a man would saye admonyshe them, by his owne beneuolence and goodnes. For yf he would haue disallowed the mariage there made, he would not haue ben presente at an vnlaufull thynge. If he hadde not fauoured with all his hearte the maried persones, and sones, and thereby hadde declared the fauour of God towarde the maried, he woulde not haue blessed the mariage by the gyft of excellent wyne, neyther would he haue geuen a token in this to the maried, what succour and comfort they shold surely fele at Gods hand in such miseries,Christ blesseth the maried persons. yf they feare God.

And thys is one meanynge in Christes exaumple, that hereby it myghte be gathered, that Matrimonie ought to be honoured and counted among the moste godly sortes of lyuyng, agaynst the phantasticall imaginations of the monkes, whych so longe before were reproued by the Iudgement of the Apostles,1. Timo. 14. where as they are called seducynge spirites, and the doctrine of deuyls, forbyddynge to marry, and to eate meates, The other meanynge is, to the comfort of the maryed persones, that they may surely beleue, that God is presente with them, bee they neuer so muche vexed wyth pouertie, nede, and other myseries. Onely lette thys bee thy care, that thou neuer lacke this gueste at thy feast: neyther bee thou any longer ruled with suche rules and Canons. Thenne doubtlesse he shall alwayes for thy sake make wyne of water, when he shall so prosper thy dooynges with hys blessyng, that thou shalte neuer be lackynge of the greate glorye of GOD, where as he also in thy tribulations, whyche doo seeme paste all cure, shall succoure thee at hys tyme appoynted.

The examples dayely chauncynge in mannes trauayle [Page] shewe thys to be trewe. For when the maried persones are godly, they feele the blessynge of God, in preparynge theyr lyuyng: the whiche is promysed by the Psalme: Ecce dat dilectis suis dormientibus. Psal. 27. Beholde, he geuethe to his electe euen when they sleape. Lette vs take an experience hereof, from the craftesmen (I meane of the godlye, and them that laboure dilygently in theyr vocation) yf the whole summe of their gaines that they can gette by theyr yeares labor,God blesseth the labours of the faithfull. were put before them in a plaine summe and number, they woulde vtterly despaire to fynde them and theirs thereby. But the prime blessynge of God is amonge them, where as necessaries are ministred vnto them, when they perceaue it not, and are geuen vnto them by Goddes secrete woorkynge, so that they may perceaue Goddes priuye lyberalitie and bounteousnesse in theyr moste scarcitie. To bee shorte, the presence of Christe shall bee perceaued in all oure houses,Math. 6. yf we se onely to thys, that we caste not of the sekynge of the kyngedome of GOD, thenne no doubte he wyl daylye tourne water into wyne for vs. He blesseth oure breade and loaues, that a fewe maye suffise manye, that symple meates maye seme to vs moste delicate,A great comfort. that the garmentes maye not soone be worne, so that yf wee coulde marke with attente eyes, we myghte saye thys: Lorde, it is manyfeste, that all the gouernaunce and ordrynge of mariage belongeth to thee, and that the offices thereof pertayne vnto thy seruice. For thy redynesse and good wylll appeare most euidentlye in the maryage at Cana, and is yet seene, where as thou doste so louyngly make prouysion for the godly maried persons. Wherfore I wil count this thyng for no lighte and vnholye thinge, but wyll decke [Page] and sette foorth for my poore mariage, that I maye at least seme willyng to folowe the moste euident example of Christe thy sonne.

The Euangelist maketh speciall mention, that Iesus mother was presente also, peraduenture she was the bride mother in the mariage.Mary the virgin helpeth mariage al so. For shee thynketh, that the matter belongeth to her, when there chanced nede in the feast. It appeareth, that the mariage was suche, in the whiche nothyng was lackynge, but that that was necessarie. And here Mary also, by her exā ple testifieth, that mariage is not to be despised, as som superstitious people despise it. For shee is not thereat only in the highest rome, but she hath Iesus her sonne, and his disciples, whiche are moste honorable guestes ioyned vnto her in this office also. O what glorie and boasting would the monkes make, if this great company of sainctes, that is to saye, Christe with his mother & his disciples, had ben sene on this wyse in theyr matters? The moste holy mother thynke it no scorne to shewe her labour and diligence in the moste vylest and base seruice at the mariage.

All these thynges lacke onely the voyce of God protestyng and pronouncynge, that we may beholde this kynde of lyfe, and consyder it, accordyng to her propre nature and true dignitie. The whiche God hath in so hygh estimation, that his pleasure is, that his sonne and his mother, shoulde be as a renoume and healpe at the mariage feast.

The examples are great, yet they nothyng preuaile among the Papistes, neither can housholders be moued therby sufficiently. The dyuel is the cause thereof, whiche suffereth not this lyght to appeare vnto them, that they may perceiue that whatsoeuer belongeth to [Page] the seruice of housholds, that that is taken of God as his owne. For if men wolde thinke this for a suertye,The state of matrimonie ought to be estemed of vs also. the seruantes wold counte their workes, to be done as a most pleasant shewe in ye sight of God, they wold obey their masters most gladly, and wolde beware of all offence with all diligence. And when they were chidden, they wold take it in good worth, so that they knewe yt this kinde of lyfe were for a suerty acceptable to God. They wold euer beholde this shewe, that Christ him self was present in the mariage, & that he declared his singuler good will towarde maried persons & gouerners of housholdes: least this should seme greuouse vnto them, if they take any labour or paynes in the doing of the busines of the housholde.

But they that are so stubburne, that they regarde not these thinges, neither are they moued therby, haue stonie hearts, wher as they may haue this power,Stony hearts euē to serue God in their house, yet they care not to do it: or if they do it, they are not moued therby, they shew not thē selues to be ioyfull, as in a prosperous case. If the hand mayde wolde know her base works to be of such felicitie, that they might be cōpared with y• works of Marie done at the mariage, should not this cause her to be ioyfull and of good trust in all her busynes? Ueryly the works & taskes, that belonge to this state, are very vile. But the persons, that iudge truely of things, are excellent. Bycause they know, that whatsoeuer ther is of this sort, it pleaseth God. Whatsoeuer the iudgemēt of the worlde be as touching these matters, be not thou ruled therby, whiche folowest true godlynes. For this is the reason, to iudge that great, and to be the very seruice of God, whiche God hath commanded, be it neuer so base and vyle.

[Page]Howe fortunat should this lower state be, if it could acknowledge her felicitie, that God alowed all their doynges as his true seruice, where as contraryly all the Mounkes muste nedes be discouraged, bycause they haue no commaundement of God makinge for theyr institution of lyfe. There is none amongest all in this seruile kynd of lyfe, But, if he would consyder his sort of lyuinge after this maner, would take great pleasure of this, that he perceaueth that God and all the Angels beholde and alowe his worke. Yea and hereby should they fynde their masters more gentle vnto them, if they would with all diligence shew fidelitie in their office, and they should at due tyme haue sufficient commoditie therby. For faithfull and godlye seruantes are worthie of honour. But although this be verye true of his nature, yet can not men be brought in beleife that it is so. All men set more by the inuentions of man, as touchyng the worshippe of God after this or that sorte, than that that God hath commanded as concerning the gouernance of a familie. Wherfore it chaunceth worthelie to the vnkynde, against the fyfte precepte, that they faule to Mounkerie, and besides that by doyng all that they can, yet do they neuer obtayne their desyer,The vnmaried were punished for their vnkindnes. but offende God most greuously by their great disobedience, for he neuer gaue them any commandement as touching their trade of lyfe.

Matrimonie is the best kynde of lyfe.Wherfore this example is not lightly to be estemed, but hereby ought true godlynes encrease, that euery man for his parte may diligently furder matrimonie, whiche God hath made gloriouse by his commandement. For mariage preserueth Kynges and Prynces, and that not onlye bycause Kynges and [Page] Princes springe of mariage, but also bycause that if maried persons were not, they should haue neither men, people, or yearlie reuenewes. For by the gouernance of housholdes it is prepared wherby therafter, all offices necessarie amonge men as well hyghe as low are mayntayned. Wherfore God hath ordayned matrimonie to be as a wel springe of all other commodities in the earth.

This councell of God is to be knowen,God blesseth the maried. that we might doo all things with the more ioyfull heartes, and that this kynde of lyfe might be commended and furthered of vs. But let the maried persons seeke especially herby necessarie succour and confort for them selues. For if they be godly and feare God they haue this hystorie as a most certayne pledge, that God will helpe the busines of the maried with a continuall blessing, and correcte and mynish their incommodities. As he testifieth in this place. For it is not to be refused for this, that the maried shall nedes suffer affliction in the flesh. But when CHRIST is taken to the mariage, and all the matter is referred to the worshippe of God, then is it sure, that Gods blessinge and helpe shall not be lacking.

This much therfore is to be learned as concerning this present matter, and all ought to know this, these things are put forth in preaching to ye entēt, yt al might haue yt excellēt will at length, to magnifie matrimonie and to count it for a renoume, if they be but maried or if they can but bestow som what to the furdering of mariage. And fyrst let them see to them selues by this doctryne, that they be not leade of the fantasticall spirites to superstition whiche count these thinges to be vnholy either to be maried, either to gouerne a familie. [Page] But he that would lyue with the fauour of GOD, muste attayn thervnto by chastinge and kepinge vnder the body.The Anabaptistes forsake mariage. The whiche is the dreame of the Anabaptistes now a days. They forsake their wyues, their chyldern, their familie. And this they take for religion, bycause of the perturbation of mynde, that ther of doth ensue. But this is very deceit, and the dissemblinge of hypocrites. For it is not paynefull in dede, that one taketh on hym of his owne accorde. That that is enioyned men, against their will, is much more paynefull. Wherfore they are against it, leaste they should be fayne to suffer diuers paynes and grefes. For there are innumerable bandes, that bynd the maried.

These bandes the Anabaptistes breake, and take them selues to libertye, least they should be fayne to stryne with these common myseries, as other maried men do. They take no great penance on them, when they shake of this yoke. For this yoke is of a moste hardest sort, when one is bound to a yokefelow, he is in daunger to his Prince, and bound to his neighbours to helpe them, where as al godly offices comme and springe on euery part, by louinge and sufferinge. For there are many thynges brought to sight, to hearinge, & to other knowledge, whiche are moste paynfull to fele, and we wold wish to be ridde from them, yet must we endure, neither must we yelde or be discoraged by thē. For although al things are ful of miseries & paynes, yet this recōpenseth & maketh amendes for them al, in that that God doth greatly fauour matrimonie, and is especially delighted with this functiō of ye maried. This felicitie is worthy of thanks & great ioy, that he maketh vs partetakers therof, & excludeth [Page] not vs out of this most gloriouse sacrarie and acceptable state. If thou shalt be vexed with pouertie, thou must not despaire. As he declareth here in this mariage, that he is delighted with such helpinge of the maried. This ought now to be learned out of this Gospell, and we must call for the helpe of God, that we may neuer forget it, and that we neuer cease diligently to serue oure vocation according to the commaundement of God: to whom be glorie for euer. Amen.

The thyrd Sonday after the twelfth day, vpon the Gospell, Math. viii.

WHEN he was come downe from the mountayne, muche people folowed hym. And beholde, there came a Leper, and worshipped hym, saying: Master, if thou wilt, thou canste make me cleane. And Iesus put foorth his hande and touched him, saying: I will, be thou cleane. And immediatly his leprosie was clensed. And Iesus sayd vnto hym: Tell no man, but go and shewe thy selfe to the Priest, and offer the gifte (that Moses commaunded to be offred) for a witnesse vnto them. And when Iesus was entred into Capernaum, there came vnto him a Centuriō, and besought him, saying: Master, my seruaunt lieth at home sicke of the paulsey, and is greuously payned. And Iesus said, when I come vnto him, I will heale him. The Centurion aunswered, and said: Syr I am not worthy that thou shouldest come vnder my roofe: but speake the worde only, and my seruaunt shalbe healed. For I also am a man subiect to the auctoritie of another, and haue souldiers vnder me: and I say to this man, go, and be goeth: and to another man, come, and he commeth: and to my seruaunt, do this, and he doth it. When [Page] Iesus heard these wordes, he meruayled, and saide to them that folowed hym: verily I say vnto you, I haue not foūde so great faith in Israel. I saye vnto you, that many shal come from the East and West, & shall rest with Abraham, Isaac, and Iacob in the kyngdome of heauen: but the chyldern of ye kingdome shalbe cast out into vtter darkenes, there shalbe weping & gnashing of teeth. And Iesus sayde vnto the Centurion: Go thy way, and as thou beleuest, so be it vnto thee: and his seruaunt was healed in the selfe same houre.

THE EXPOSITION.

TWo things are set forth before vs in this Gospell. The first of the leapre, whom the Lord doth purifie. The other of the Centuriō, which asketh help of Christ for his sick chyld. And ye Euāgelist sheweth that Christ did these miracles forthwith after ye lōge sermon which he made in ye mountaine. For this was the very meaninge of his so doing, that first he might teache, & afterward cōfirme his doctrine by signes, yt all might iudge this doctrine to be true and without fraud, & beleue it the more gladly. We haue no nede of miracles.Miracles are testimonies of the doctrine▪ For ye doctrine is so cōfirmed with them alredy, that no man can doubt therof. Yet neuerthelesse is this very requisite, yt they especially which beare the office of teaching, pronoūce not only ye words of godlines, but also shewe and declare their godly life by the works of godlines. For the kingdom of God cōsisteth not (as Paul saith) in words but in power. Wherfore when the doctrine and lyfe agree,1. Cor. 4. they moue the hearers earnestly: but when the lyfe accordeth not to the doctrine, this is an occasion of stumblinge to manie.

[Page]And now these signes are not only to be cōsidered as testimonies of ye doctrine. For where as they passe al power & might of men, reason it self also is cōstrayned to subscribe herevnto. As the example of Nicodemus is plain. That no mā can do these signes,Iohn. 3. except God be with him. Wherfore these thinges also ought to be takē for exāples of faith & charitie.An example of true charitie in Christ. For who may not perceaue the gentle heart of Christ, & his redy wil, where as he is moued with a worde to bestowe this gifte of health, wher as otherwise there was no hope of helpe in al ye goodes of the world: This is a sure token, yt he wil gladly ease ye poore, the miserable, ye wretched, and the vexed: or els he wold haue folowed oure exāple, which when we are wrothe, behaue oure selues frowardly & chorlisly to thē yt come vnto vs to desyer oure helpe. This doth not Christ. The leaper had scars lie ended his speche, but ye Christes will was ready to helpe, and dyd helpe hym. This benignitie of Christ shold not only moue vs to aske helpe of hym in trouble and aduersitie, and to be of a sure hope that he wil not denie vs his helpe: But ought also, to be an example vnto vs, to shewe lyke gentlenes and benignitie to oure neighboure. And as Christ dyd, so we should haue no other respecte, then the obedience, whiche we owe vnto God, & the profite and commoditie of oure neighboure. For Christ seketh not his owne glorie or profit by this benefite. He only hath respecte to this, that this miser lacketh help, that it pertayneth to the glorie of God, & that obedience may be shewed vnto him. For thinke not yt this is done to God, when thou geuest a benefit to him that can requite it, and recompence lyke or more for it. This thou doest to thy selfe, wher as thou sekest thy owne profite by doing good.

[Page]But he that will occupie hym self wel in doing his duetie toward God and his neighboure,Charity ought to haue respect vnto necessitie let hym not haue respecte to his owne profyte, but only to the vrgent miserie whiche requireth present helpe. And to that, where as God wold haue it done, yea although the least profite in the worlde should come vnto vs therby, yea or although the benefit were but loste vpō a chorle. As we are taught also in an other historie, where as Christ healeth the ten leapers, and one only returneth to geue thāks to Christ.Luc. 17. Nine of them dyd not as muche as remember, of whom they receaued that benefite. It is not possible, but that Christ dyd forsee this vnkyndnes. Yet he refuseth not for this to do good to the misers. When they call on him, he is redie to helpe, and as for the residue he committeth al to God. And lykewyse may it be sayde of charitie, in the second signe with the Centurion. Christ referreth all to this ende, that the goodnes and bounteousnes of the Lord may be glorified, and the miserable ridde of their miseries. This is true charitie, which hath respecte to nothing sauing to the word of God and commandemente.

The example of faith is meruailous, where as this miserable person, that was by the lawe forbydden the companye and felowshippe of mē, commeth to Christ without doubting,An example of faith in the leaper. and falleth flat before hym, and praieth: Lord if thou wilt, thou mayst clense me. And here are two things to be noted. Fyrst, he beleueth steadfastly and without waueringe, that Christ hath both will and power, and that he can helpe in this disease, wher as if all men wold do their beste, they can helpe nothing, wher as Christ neuerthelesse differed nothing in shape and behauiour from other priuate persons. [Page] Secondly, although he doubted nothing of this, yet he yelde all to Christs will. If he will not deliuer hym from the disease of the body, that is, if this be contrary to the will of God, and against his owne saluation, yt he is ready to abyde this euil paciently more lenger.

And this is not only the propertie of true beleif, but also of true prayer,How a man may praye truely. as these two are always ioyned to gether by nature. He that beleueth truely, prayeth truely, he that beleueth not truely, prayeth not truely. For this is wholye requisite to true prayer, that the heart doubteth not, but that God is good and mercifull, and that his whole will is to ridde vs of oure myseries.

Yea and especially this faith ought to be moste stronge, in those things that belōge vnto the glorie of God and oure saluation, as are ye remiss [...]on of synnes, the restitution from the dyuell and from death, and in that that God will geue vs the holy Ghoste, and preserue vs in his word, helpe vs in temptation, minister vnto vs, the encrease of faith and charitie &c.Note well. And these be the things, that chiefly pertayne to the glorie of God, and to oure saluation.

Wherfore here haue we nothing to doo with any condition, when we pray vnto God for these things,1. That ye prayer be ioyned with faith. as though that God could herein be otherwyse mynded. And he that in these things wold vse the leapers forme in praying: Lord if thou wilt pardon my synnes, If thou wilt, saue me. &c. shold not pray aright. For in these thinges we may not doubt of the will of God, whether he will do it. For he hath put forth his expresse and absolute worde,1. Tim. 2. that this is his ratified and vnchangeable wil, that all men shoulde be saued. And for that cause he procured his sonne to be a sacrifice on [Page] the crosse for the synnes of all the world,Math. 17. & put forth a commandement, that al shold heare hym, receaue and beleue in hym.

But where as ye leaper doth vse a cōditional prayer: If thou wilt,In things tē poral oure wil ought to be subiect to the will of God. thou maist clense me. The thing is to be considered, for ye which he entreateth. We sayd before, that whatsoeuer belongeth, to ye glorie of God & our saluation, muste be surely loked for without any condition. For the willl of God is certain, & he hath declared it with absolute & perfecte promises, yt as touching these things, ther is no misterie more to be required in God. But in bodily promises, it goeth not so. For there may be miserie & wordlie calamities, & yet ye true saluation nothīg diminished therby, as al christiās are an exāple.

Wherfore sith yt true saluation cōsisteth not in such bodyly things, yea & oftentymes, the damage of the body & goodes, helpeth much to true saluation, he that prayeth to be ridde of them, as we are to this entised by the leapers exāple, ought to think surely with hym self, that God can helpe, & that he will helpe, yet ought he to ioyne his will, with the will of God: that if this be against goddes glorie, and oure principal saluation, then that God will not gratifie and fulfill oure will. And in suche things this is the true prayer, to beleue surely, and yet to point God neither time, neither way how to do it, and how he shall deliuer vs from this euill. For we haue all this fault for the moste part, that we know not what & how we shold aske.Rom. 8. As Paul saith: GOD doth best know what is for his glorie and oure saluation. Wherfore oure will ought to be made conformable vnto his, and we ought not to doubt but that he will surely heare vs, if such a petition belongeth to his glorie and oure saluation.

[Page]Wherfore this ought to be a very notable example for the congregatiō, that first of all it doubt not of the good will of God toward it self, but that he knoweth oure euils and calamities, & that he hath respecte vnto vs. This ought we to sticke vnto, & yet not to prescribe any thing as touching the maner, deuise, tyme, or successe therof. For ye congregation remembreth this, that this sentēce is ioyned with ye promises of such things that it be obediēt in bearinge the crosse. As the leapre doth here. He doubteth not, but that Christ cā helpe, & yt he hath a redie will to helpe, he nothing mistrusteth. For what other cause els had he to praye so earnestly? But he vnderstandeth, that the saluation and health which he now asketh, to be such, as touching yt which, he cā not alledge the absolute will of God, as it goeth with the thynges aboue rehersed. Suche faith and obedience is meruailously alowed of Christ. Wherfore he suffereth not the desyer of this miser (no not in this petition, wherin if he had not obtayned, yet he might haue retayned the hope of true saluation:) to be voyde and frustrate. This may be set forth as an euident example in the Churche, how greatly God is delighted with the prayer of a godly and obediēt mynde.

And herevnto belonge the most notable sentences of the Prophetes. Dauid saith:We must not despeire if we obtayne not forthwith. Psal. 27. Psal. 130. Abacuc. 2. O tarie thou the leysure of the Lord, be stronge, and he shall confort thee, and put thou thy trust in the Lord. Again: My soule doth waight for hym: in his worde is my truste from the morning watche vntill nighte. Abacuk sayth also: If the vision maketh tariance, looke for it, for it will come spedelye, without prolongynge. For this is knowen in all hystories, that although helpe hath ben delayde, yet that it hath appeared at the laste. [Page] Yea and in this is the proper trade of God, wher as he heareth not forthwith, he doth it to declare his liberalitie more abundantly toward vs, then we desyer or vnderstande,Ephe. 3. as Paul sayth.

And it is not a thing superfluouse to make inquisition as touching this.Why Christ sent the leper to the Priests Leuit. 14. Why Christ after he had clensed the leaper, sent him to the Priests, to offer his gifte there as Moses commanded: A man may aunswere hereto very well, if he say: that Christ set foorth vnto vs an example of charitie, cōcorde, and sobrietie, wher as he wold nothing diminish the right of the Priests, in yt that was graunted vnto thē by God, which thing yet he might haue done, that we should learne hereby to defraude no mā of his right. But the chief cause of this commandement, tendeth to this ende, that there might be common testimonials yea by the very aduersaries as concerning this miracle. For when the pryest receaueth his gyfte of him, and he cōfesseth that he is clensed, he testifieth against him self, and against all rebelles, that this Christ, that wrought this signe ought to be receaued, and that we ought to beleue in him, as in the true Messias. For the Prophesies agree herevnto, that Christ shall come with such signes into the worlde. And that Christ had respecte vnto this, he testifieth by his owne wordes, saying: Offer thy gifte, as Moses commanded, for a testimoniall vnto them. As though he should say: They muste nedes confesse, yt thou art cleane, & that thou art truely clensed of ye leaprosy. But in that that they will not know me for their Messias, they bewray theyr vncurable stubburnes, which shall be duely punished at their tyme. Yet in the meane season this testimonie against them shall profite other, yt they may receaue me, and beleue in me.

[Page]The Pope of Rome wolde stablyshe confession by this commandement,The Pope proueth confession by this hystorie, but very vnaptly. because synne may be compared with leprosie, therfore that the Iudgement of the priest, and purifyinge from synne is requisite. But there is no sure establishement for this sentence. For what haue we to do, with that that God commāded the Iewes, as touching the busynes of leprosie? We haue no suche Priests at this tyme. And if we hadde, yet this is euident, that the Priests clensed not the leapers: but that they bare record of their clensinge when they were cleane. But I pray you, what maketh this for confession, whiche was referred to the remission of synnes? For the leapers should not offer their leprosie but a cleane body, when they offer theyr gifte to the Priest. But these thinges are not worthie to be aunswered to at all of a wyseman. He that will nedes confesse, let hym fulfill his phantasie. But we knowledge only that confession to be necessarie, when mannes mynd cōfesseth freely his synnes before God. This is the confession of the heart, whiche deceaueth not, as doth the confession of the eares & of ye mouth. And yet such confessiō before God clenseth vs not frō synne, nor iustifieth, muche lesse the confession of the eares can do it. But this doth only clense and iustifie, euen the fayth in CHRIST Iesu. The worde is apprehended by fayth, and in his name is remission of synnes receaued, as the promisse offereth it vnto vs. And let this be sufficient as touchyng the fyrst example.

The second miracle as concerning the sick chyld,The second miracle, is also a testimoniall of the doctryne of CHRIST. That these thinges may be knowen to be vndeniable: If God with signes and miracles be redye to [Page] helpe this man so gloriously, then that this doctryne is syncere, true, and fautlesse, and that this is very Messias or Christ. And besyde all this, it is an example of a singuler and true faith in the Centurion. As Christ hym selfe testifieth as touching his fayth, that he found not the lyke in Israel. This fayth is hereby tried,A great example of faith. that where as this Centurion was no Iew, but a gentile, yet it sendeth hym to CHRIST, and beleueth steadfastly, that Christes will is not contrarie to his, and that as he is able, so he will helpe hym. For if he had not thought this with hym self, he wold neuer according to the wrytinge of Luke, had helpe of the elders of the Iewes, to intreat Iesus for hym. But in that they send vnto hym, it is a sure token, that he hoped to obtayne his matter. And with this faith he ioyned great and incredible modestie and humilitie,Humilitie ioyned with faith in that that he counteth him self vnworthy to come vnto Christ, and to aske any thing of hym. But fyrst he sendeth the elders of the Synagog, and afterward, when he heard the Lord to be comminge, he sendeth his fryndes to mete hym, that he should not take the paynes to come any further, and that he is vnworthie, to haue suche a great man to come vnto hym. And that he nedeth not so muche to wearie him selfe, syth the Lord cā bryng to effect with a word that that he desyreth, although he be not present therat. And he thynketh with hym self that this is so sure, that he taketh his owne example for a confirmation thereof, and sayth: I verily am a man subiect to power, hauing vnder me souldiers, and I say vnto one, go, and he goeth, and to an other, come, and he commeth, and to my seruaunt, do this, and he dothe it. Wherfore if my word that am but a man, can doo so [Page] muche, how muche more shall it be done if thou do but speake the worde? And in so doyng, he doth not only beleue, but therewith also put foorth a true doctryne of faith and of her nature.

Wherfore this also were to be wyshede, that oure faith of CHRIST might be of lyke sort, whiche might helpe vs with so great vertue of his word, although we see not his person. It is an example of exceding faith, that this man can be so diligently attente vnto the word of Christ. Fyrst he doubteth nothing of the fauour of Christ towarde hym.The Centurion is only attent to the worde. Then he desyreth no more, but that Christ shoulde speake the worde. This doth he looke for with as sure truste and persuasion, as though he had obtayned all redy the perfecte recoueringe of his chyld. Wherfore thou that now hast the worde, studie to folow him in this point. For there are now extant very large promises, that God will be mercifull for Christes sake. And that we for the faithes sake in Christ, haue remission of oure synnes and lyfe euerlastinge.We haue the word, but we vse it not in lyke maner. But we for the moste part lacke this faith, wher with this Centurion was endewed as we see, which thinketh that if he obtayne a word of hym, he nede not care for the reste. It will forthwith ensue, yt the word doth promise. We can not obtain so much of oure selues. And herof it commeth, that we regard not the word, but in the meane season haue oure recourse to carnall succour, wher as the word is almightie, and, as the Centurion doth testifie here, it can not deceaue. That that he promesse is sure to haue good successe. But this fayth is so much the more worthye to be meruayled at,The Centurion is an heathen. bycause the Centurion is an Heathen, to whome the promise was not lykewyse made, as it was to the Iewes. [Page] Wherfore he can not challenge that right, which was only belonginge to the Iewes, as to the people of God. For this is the nature of faith, that it maketh humble myndes, that thinke not prowdly of them selues, nor are high minded, and therfore they sticke only to the mercie and grace of God.

And this ought to be consydered of vs in this example, and that for a speciall cause, that when anye thought of oure owne synnes and vnworthynes shall vexe oure myndes, yet that we caste not of all hope, but constantlie embrace the word of God, and beleue in hope contrarie to hope. This is acceptable to God, and this he requireth of vs. For without this, there coulde be no grace, if that we wold not applye oure selues to the promise, without merite or any worthynes at all. As this Centurion can not alledge, as the Iewes, that God oweth any thing to hym. And this maketh hym so humble, that he dareth not come in CHRISTES sight. He humbleth hym selfe with the loweste,Math. 15. as the woman of Canaan dyd, so that he sendeth other to entreat Christ for hym, and yet he hath so certainly persuaded him self as touching the goodnes and humanitie of Christ, that he thynketh with all his heart, that he shal haue help of Christ. And this is verily a true fayth, and true humblenes, that oure vnworthynes cause vs somwhat to doubt, but yet without desperation, so that the bountie and mercie of God maketh vs chereful again.

The Iewes are proude.For God requireth both. Fyrst, that we appeare not before hym, with confidence in oure selues, after the maner of hypocrytes. Secondarily, that after the maner of hypocrytes, we despaire not vtterly in thynges impossible to reason. But that accordyng [Page] to the Psalme, we may fele that GOD is delighted with them that feare him, and that trust vpon his mercy. But the Iewes dyd not this. For they persuaded them selues, that God fauoured and dyd them good, because he was bounde so to doo. For they thoughte proudly and insolently with them selues, that they executed the wyll of God, and deserued the benefites of God, and vnderstode nothyng of his mercie. Wherfore Christe pronounceth so greuous a sentence agaynste them, saying: Many shall come from the east & west, whiche shall sytte downe with Abraham, Isaac, and Iacob in the kyngdom of heauen. But the children of the kyngdome shalbe caste out into vtter darkenesse, where as wailyng and gnashyng of teeth shalbe. The cause of all this is vnbelefe, that they trust so much in them selues, and in the meane season they set nothing by mercy. Wherfore as it profiteth them nothynge, in that they are the sede of Abraham, so shall it nothynge hynder the Gentiles, because they are not the children of Abraham, if they do but imbrace Christ with a sure trust, and aspire to the grace and mercye of God. For this is Gods trade,Luc. 1. Math. 5. to fyl the hungry with good thinges, and to send the riche empty away. For before him neither the Gentile, neither the Iew, neither circumcision, neither vncircumcision any thyng preuaileth, but only the faith in CHRIST, that men beynge destitute of their own helpe, may flee vnto ye mercy of god.

And so this Gospell teacheth very exactely bothe of Charitie and Faith, what is the propertie and nature of Faith, how it imbraceth the worde, and looketh after the mercy of god with great humilitie. Whosoeuer shall order his faith on this wise, he shal obteyn his petition as the leapour & Centurion did, & it shalbe done [Page] vnto hym as he beleued, that is, as he hath the bounteousnes and mercy of God onely in his heart, and coueteth it, and putteth his trust therin, so will God declare his mercy to hym, & receiue hym into his fauour, and deliuer hym out of all his troubles. Now I pray God to instruct vs with the holy ghoste, and to stirre vp in oure myndes suche truste in his mercye, and by this meanes to bryng vs to euerlastyng lyfe. Amen.

The iiii. Sonday after Twelfth day. Upon the Gospell. Math. viii.

AND when he entred into a shyppe, his disciples folowed hym. And behold, there arose a greate tempest in the sea, in somuch as the shyppe was couered with waues, but he was a slepe. And his disciples came to him, and awoke him, saying: Master, saue vs, we perishe. And he sayd vnto them: Why are ye fearefull, O ye of litle sayth? Then he arose, and rebuked the wyndes and the sea, and there folowed a great calme. But the men meruailed, saying: What maner of man is this, that both windes and sea obey hym? And when he was come to the other side into the countrey of the Gergesites, there mette hym two, possessed of deuylles, whiche came out of the graues, and were out of measure fierce, so that no man myghte go by that way. And beholde, they cried oute, sayinge: O Iesu, thou sonne of God, what haue we to doo with thee? Arte thou come hither to tourment vs before the tyme? And there was a good way of from them a hearde of many swyne feedyng. So the deuyls besought hym, saying: If thou cast vs out, suffer vs to go into the hearde of swyne. And he saide vnto them: Go youre wayes. Then went they out, and departed into the hearde of swyne. And beholde, the whole [Page] hearde of swine was cried hedlong into the sea, and perished in the waters. Then they that kept them fledde, and went theyr wayes into the Citie, and tolde euery thyng, and what had happe ned vnto the possessed of deuyls. &c,

THE EXPOSITION.

THE hystorie,A doctrine of faith. that is sette foorth vnto vs in this Gospelle, is not suche as teacheth vs, what is oure duetie in doyng good workes. For it toucheth nothynge the tenne commaundementes, it teacheth vs not what we ought to doo, but that we ought to haue the ayde of Fayth in all peryls, and in the most desperate temptations. Wherefore the doctrine of it, is of the hyghest sorte, and belongeth to Faith, as touchyng the whiche all men thynke this, that they haue it, and it hath place moste especially in aduersitie.

Wherfore, that it may be the better perceiued, what the matter is, we will deuide it after this sorte: Fyrste, we wyl entreate as touching the crosse and affliction. And then as concerning Christ, and the faith in Christ for because that onely he beyng our sure ayde, delyuereth frome euyll. And laste of all we wyll entreate of the fruite and profite, which ensueth after deliuerance out of temptation through faythe. And all these partes shall shewe how weightie an hystorie the Euangelist setteth foorth in so fewe wordes, which ought greatly to be estemed of vs.

The fyrst is, for that that Iesus with his disciples taketh shyp, & then ther is no tēpest, but al thing calme & quiet, yea & the sea also is pacified, & without all tossing. For ye disciples could not be persuaded to take ship [Page] shyppe,Christs companye in the shyppe is no [...] without condition of a tē pest. and especially to their perill. But as soone as Christ taketh shyp with his Disciples, and loose their cable ropes and tacklings, they sayle with all hast into the mayne sea, there ariseth sodeinly suche a tempeste, that the flouds couer the shyppe, and put them in ieopardie of drownynge. This hystorie ought to be vsed so commonly of vs, that it myghte bee vsed for a prouerbe: that when we will signifie the troubles of the Churche, we myght speake it in a prouerbe after this sort: When Christ dooth into the shyppe enter, Peace wyll not longe continue there:Prouerbe. But foorthwith foloweth storme and tempest, thou must not loke for bodyly reste.

Trouble with Christ. Luc. 11. And this order of thynges is verye necessarye. As Christ saith: A strong armed man obteyneth his palaice in peace, vntyll a stronger commeth on hym. For then all thynges are filled with enmitie and trouble, there is no where peace, no where quiete. All thinges by malicious enuying and horrible spoylyng, falle into a flame. To the whiche thynge, the whole hystorie of the Gospell beareth recorde. Where as before, all thynges were without trouble: as soone as Christ entreth into his shyp eyther by preachynge, or by doyng miracles, thou mayst see that al thyngs ar turmoiled with fiery myndes and seditious. There flocketh and routeth together the Phariseis, the Scribes, the hyghe Priestes, and as the Poete saith, they set on all vpon one man: with spite, with dartes, with foote and hād: Neither can their woodnes be satisfied withoute the death of Christ: But that tempest is muche more greuous, that is stirred vp by the deuyll. Thereof dothe Christ prophecie long before in the tenth of Mathew:M [...]h. 10. Thynke not that I came to send peace into the earth, [Page] I came not to sende peace, but the swoorde, for I came to sunder the sonne agaynste his father, and the daughter agaynste the Mother, and the daughter in lawe against her mother in law, and that a man shoulde haue to hys ennemies theym of hys owne housholde.

All these thynges tende to this end,A christē man must thynke to byde trouble. that thou sholdest well consyder, whether it be expedient for thee to be a christian. For if thou purpose verily to become a christian, loke more certainly for nothing, than for this tempest and battayle.Eccles. 2. Wherfore Syrach in the second chapter admonisheth and saieth: Sonne, when thou commest to serue the Lorde, be vpright in Iustice and feare, and prepare thy mynd to temptation, subdue thy heart, and be pacient. As though he should say: if thou cōmest not to the seruice of GOD, thou shalt haue no nede to be supported, y• deuil wil not trouble thee. But cōtrarily, if thou regardest Gods seruice, & louest christianitie, thou must not refuse to byde tempest & great trouble. Wherfore make thy selfe bold and strong, and tremble not at the tempest, but feare GOD rather, yt thou mayst not therfore fall frome his worde. Thys thyng muste thou purpose with a strong and vnabashed hearte, that nothynge here is taken in hande to wynne the fauour of the worlde, neyther ought to be lette passe for feare of the worldes displeasure. And thys is the very thynge, that the Euangeliste entendeth to teache vs, in that that hee sayeth: That the tempest then fyrst beganne, when Christ entred into the shyppe, and was caried frome the earth into the mayne sea.

But in the meane season it maye profyte in thys poynte, euen that we maye haue whereby to geue a [Page] checkemate to the raylers, to the lewde whiche can do nothing but blaspheme the Gospell, whyche speake on this wise,The gospell cōmeth with a tempest. Before that this doctrine came foorth, all thynges were at quiete, and we had great plentie: but now there is so great miserie and combrance, that no man can number the sectes, battailes, seditions, ommotions, famine, Turkes, and encreasement of myschiefe. These may be put to sylence very well by this example, euen that at Christes entryng into the shyppe the tempest rose. But this befell not through the fault of Christ, but of the dyuell, whiche hateth Christ, and can not suffer hym. So dothe he hate the Gospell also, and endeuoureth to make it so odious, by manye tragedies and commotions, that it may at lengthe be forsaken of all men.The vnkynd worlde. But a man can not preuayle soo muche with these blynde persones, as to make them consyder the thyng as it is in dede, they haue respecte onely to the troubles, and impute them to the Gospell. But they haue no regard to those thynges whiche procede out of the Gospel, as is the knowledge of god, remission of synnes, Iustification, and sanctification. Euen as the ouerthwart,The example of the Iewes vnkynde, and styffenecked people of the Iewes dyd in the wyldernesse, when they were in Egypte, and their taskes doubled, they prayed to GOD very feruently for helpe: they had a greate deuotion and godlynesse: And it was not long after theyr departure and delyuerance, but they forgat all that was done for them in the wyldernesse. They had no remembrance of theyr miserie and anguishe in Egypt. They called to mynd in the meane tyme their pottes of fleshe and their breade,Exod. 16. Num. 21.21. that they had so plentuously in Egypte. Neither were they vnlyke our Papistes [Page] in this poynt. They heaped togither very counnyngly the commodities of theyr olde state, and kepe close the heynous discommodities, of the whyche they were delyuered. After that, whenne God gaue them Manna plentuously, foorthwith they were wearie of it, they set muche more by the delicates of Egypt. So froward is our nature through originall synne. Gods great benefite can be nothyng estemed amongst them. All thynges are vnacceptable, and not worthye thankes, whiche God geueth of his great good wyll. And hereby is the long suffrance of God meruailously espied that he can suffer the moste vnkynde worlde so long.The tyme of the Popedom If any man twentie yeares past had put vs in choyce, whether we would abyde the hardnes of one yeares dearthe, that we myght be delyuered from the wronges and pillages of monkes and priestes: either suffer these common iniuries, and to haue therewith plentie of victuall? Who would not than rather haue had and wished for that dearth, then the daily spoilynges of those deuourers and cormorants. Thys might than cōfort vs, that other yeres shuld make that good, which was by one yeres derth cōsumed: but yt wicked neuer leaue spoilyng, but ware dayely more and more greuous. But where as thys choyce is proffred to vs so promptly, that we may be delyuered from these cormorauntes by the lyght of the Gospell, yet we do forgette all this to soone. And in thys case doo we highly commende that quiete state, neyther doo we consyder the end therof, how that in yt ydlenesse we could not repelle and put from vs, that craftie conueyinge awaye not onely of oure goodes, but also of bodye and soule, where as all thynges were made noysome with false doctrine and idolatries.

[Page]And yet neuerthelesse in the myddest of these pestiferous euyls, wee coulde not be free from other discommodities: Scarsitie, pestilence, battayle, troubled the commonaltie neuerthelesse. Which thynges where as they chaunce at our tyme, are thought to haue the Gospell as cause therof. As though that if the Gospell were rydde oute of the waye, all men shoulde lyue a golden lyfe, and shoulde not bee oppressed with suche great calamities as be nowe. But the long sufferance of God appeareth in the sufferynge of these vnkynde and froward persons. But loke howe muche the longer God doothe suffer, the more greuous shall the punyshement be, that at length shall fall. God loueth and estemeth nothynge more then his word, and we haue no safegarde agaynst synne and death, any where els but in the Gospell, and yet through great vnkyndnes and wyckednes do we still inuent how to defame it.

The punishemente of the vnkynde, and of them that embrayde the Gospell. Wherfore these sclaunderers at the laste when the tyme sha come, shalbe punyshed, they shall be stryken of God with madnes and blyndnesse, that they may lyue voyde of the great light of God, and then may be hardened and cast away with the Iewes, so that they can speake nothyng but blasphemously against God, vntyll at laste they yealde them selfe wholly into the kyngdom of the deuill. And so shall they haue at ye last a worthy reward of their foly and madnes, neyther is there any other ways for them. Withoute these troubles and miseries, there can bee no man lyuynge, although the Gospell be away. There are always mutuall wronges, hatreds, battailes. &c. The imperie of Rome, which neuertheles was most mightiest in power coulde not be without calamities & diuers cōmotions, yea before they hadde the Gospell. Wherfore it [Page] ought not to be imputed to the Gospell, in yt they wer plagued after the receiuyng of the Gospel.Whereof the euyls in the world come. All the faut therof lyeth in the deuyll, and in our vnkyndnes. The dyuell can not abyde the Gospelle, he woulde haue it wholly destroyed, and for that cause he stirreth vp so great tempestes at the commyng therof: and by howe muche the clerer the lyght of the Gospell goeth abrode so muche the more cruell and greuous is the deuyll agaynst it.Note well. But God is moste offended with oure vnkyndnes, for that that we regarde not suche a greate treasure, and wyll not suffer oure selues to bee helped in a matter that bryngeth death. He punisheth the vnkynde as it is mete with all calamities and plagues, that men may perceaue, that there is no helpe in idols against these euyls.

And this is the first part of the thre matters, whereof wee purposed to entreate: If thou lykest the state of Christianitie, refuse not to abide tempests. But if thou doo not, thou shalte not be violently handled therfore: but thou shalt perceaue what thou haste doone, when thou muste suffer the agonie of deathe.

The seconde part is as concernyng Faith,Howe faythe fayleth not in trouble, which in temptations & agonies fleeth to Christ, and awaketh hym. This also is worthy to be printed in mynde. For our aduersaries the Papistes doo all that they can to deface faith. But they greatly extoll fre will. But they should wyshe for this, that they might be receyued into this shyppe, that they myght at the lest proue what power and strengthe free will hath in temptation and daunger. The apostles fele how the matter goeth. For although their faith was very smalle, yet if this smalle faith had not ben, they would haue despaired through their free wyll, and sunke downe with desperation, but when there is but a lyttell fayth, as Christ witnesseth, [Page] sayinge: O you of lytle faithe, they are helped so that they doo not vtterly perishe. They flee to Christ, they wake hym, they call to hym for helpe. If a small and lytle fayth can doo so muche, what can a greate and stronge fayth doo? As of late the examples of the leapre and Centurion declared.Frewyll in trouble is nothyng. Wherfore freewylle, when his vertue and strengthe was moste requisite, was nothyng at all. It vanysheth away, and can not stande styffe. Then man feleth no other wayes to escape peryll but by wepyng and cryinge, and wysheth hymselfe afarre of, That is to saye, freewyll can geue no comforte in peryll, but casteth vs into desperation, by a lytle more and more, so that at the last they tremble at the sounde of a leafe blowen by the wynde. But Faith, although it be litle and weake, yet standeth and striueth against desperation. As it is perceyued in this place by the Disciples. For the waues fell so vehemently: that they couered the shyppe, who would not be afrayde in suche a doubtfull danger and peryll?

But Faithe, although it be but lytle, yet it standeth sure as a rocke of the sea, and as lytle Dauyd holdeth vp hym selfe agaynst great Goliad comyng towarde hym, that is, agaynst deathe, synne, and all daunger, It despaireth not, but seketh helpe there as it should. that is of CHRIST. It styrreth hym out of slepe, it cryeth: Lorde saue vs, wee peryshe. So is Faithe wonte to doo. Althoughe destruction and myschiefe hangeth ouer vs, yet it looketh and prayeth for helpe. As sayth the Psalme: I beleued, and therfore I haue spoken and prayde. For no man can praye, excepte he beleue. And free wyll can not doo it. For it onely beholdeth the peryll and daunger:Psal. 11 [...]. but it consyderethe [Page] not the persone, of whome he must aske helpe in suche a tyme. Neyther can a man be defended against synne and deathe by any thyng that belongeth to free wyll. But faythe be it neuer so lytle, yet dothe it apprehend Christe and obteyneth helthe.Faith praualleth in perill. And if this faythe were strong and sure, as was the fayth of Ionas the Prophete, whiche endured in the whales bealy thre days, they myght haue sayde to the sea and whaues: We no thynge feare you,Ionas. 2. neyther all your ragyng and vnrulynesse, we shall haue a quiete hauen agaynste youre wronges, in the myddest of youre surges, for to escape all perylle.

This is therfore true Faith, which hath not respect onely to thynges presente, as hath freewyll, and therfore it feareth and dispaireth, but it considereth the promyse, whyche is not yet presently perfourmed, and in the myddest of mischiefe hopeth for saluation. Wherfore although he be in the middest of the wide chaws of deathe, yet he casteth not of hope of saluation,Power is not taken of f [...]ewyll. but trusteth constantely that he shall come to lande. As it appeareth in this place in the small faithe of the disciples. Wherfore faith is a thing of no common & small efficacitie,Rom. 10. neither is it without strength, but it is the power of God, which cōmeth not by fre will, but by ye word, through working of the holy ghost. Our aduersaries ye papists know not this: for if they knew it, they wold not set thēselues so stoutly against this sentēce: wherin we say, that only faith iustifieth & saueth:Onely faythe iustifieth and saueth. that is, only faith bringeth comfort, when synne, death, hell and damnation falleth on vs, & sheweth all their poison against vs. wherfore they ar only fierce and stout, when the sea is calme & the wether fayre. But when a dark cloude stādeth ouer ye hed, that maketh it to seme night and winter, & when the water waxeth darke: [Page] There dothe their heartes fall into their heles, and desperation ensueth forthwith. For they haue no faythe, but freewyll, whiche is voyde and without helpe, because it forgetteth the worde of God, and fyndeth no where any place of refuge.

And this a very dangerous thyng, that Christ sleapeth when they are in peryll of death and lyfe.Christe sleapeth in the shyppe. Which thyng perchance came hereby, for that he was wearye of teachyng in the day, and praying, and fightynge against temptations in the nyght. For this doo I surely thinke, that he was muche vexed in the night season of the diuell, whiche tempted hym. As he complaineth in the .88. Psalme. I am poore and in greate trauaile from my youth. I haue dronk of thy wrath, and was troubled.Psal. 8 [...]. And this was the cause, that he was counted of the people a melancholike person, which shewed mery countenance but seldom, but went musyng and hangyng downe his heade, shewyng outwardlye no pryde, or stoute stomacke. And although this slepe had a trewe cause, yet it behoued that it shoulde serue for the encreasyng of the Apostles faith, as all his works hath chiefe regarde therunto.

Christ also slepeth in the cō gregation.And this is it, that Christe euen this tyme also, sheweth such a countenance of himself vnto his churche, as thoughe hee nothynge regarded it, and as thoughe he hadde forgotten vs, as he dothe here in the shyppe. He sleapeth, and regardeth not the tempest, the disciples, the shyppe. But yet he is in the shyppe, be he neuer so muche a slepe. And these be the temptaions that vexe the Churche, where as CHRIST sufferethe the fluddes to ryse agaynste the shyppe, that is, hee suffereth the deuyll and the worlde, to bee so troublesome vnto his Christians, so that hereof riseth feare, [Page] that all thynges shall come to naught. And we also at this tyme see the very same things come to passe. The Pope with his rable hateth the worde, he stirreth the high powers continually against vs. The Turkes ar set forward by the diuell. We are in the shyppe. There be tempestes and the wyndes, among the which, we can not looke for safegard. And it is possible, that the Lorde may wynke at these thynges, and shewe no token of helpe for vs., And yet this sleape of hys is in the shyppe.

But here we must take a good heart,Christe is to be waked. and think that we must not vtterly dispair, because the Lord is with vs in the shyppe. And although he faineth, that he regardeth vs not, yet this ought we to declare, yt we do not let him go out of our syght, but that we thynk constantly of hym, yt he may make the sea calme, although it be now neuer so muche opprest with waues & tempestes. So must we doo also in oure priuate temptations: when the deuyl layeth thy synnes to thy charge and feareth thee with the wrath of God, yea, & threatneth euerlasting damnation also. And herin must thou not thynke, but that Christ is at hand, and yet a slepe, and that thou must not sette it lyght, and be negligent to go vnto hym, and wake hym by prayer when he is founde, as the Disciples do in this place. They thinke it better to saue them selues, then to suffer Christe to slepe. They thynke thys▪ Now haue we nede to haue Christ waked, or els we are vndoone. Wherfore they cease not from callyng, vntill they had hym wakynge.

Folowe thou this example also. For bothe must nedes be done. If thou enter with Christ into the shyp,Christ foloweth the true christians alwaye. the tempest wyll not bee lackynge. Christ layeth him down to slepe, that we myght fele temptation in dede [Page] For yf he shoulde not slepe, and afterward represse the tempest, we should neuer well perceaue what is true christianitie: yea and we myght soone be brought in belefe, that we were saued by oure owne power. But here is faith strengthned through temptatiō, that this confession myght be made a thyng necessarie. No power of man coulde here haue preuayled, this deliuerance came onely by GOD, and his worde.

Besyde this doctrine, Christ is described and sette forth vnto vs as a very man,Christ is very god & man and accordyng to mans nature, whiche consisteth of body and soule, and therfore had nede of the naturall actions, of eatyng, drinkyng, sleapyng, and such other thyngs, that are without synne, euen as we haue. That we myght bee defenced agaynst the dotage of the Manichees, whiche iudged Christ to haue but a counterfait body, and not a very body. And as he declareth him selfe to be verye man by this, that he slepeth as an other naturall man dothe: so dothe he declare his godhead and almyghtinesse in this that he maketh the sea calme agayne by the worde. For thys is no worke or dede belongynge to mans power. Herein is gods power requisite, that the violence of suche a great creature of God may bee restrained by his word: That for that cause we might the more esteme this miracle, forasmuche as here it is open, howe God and man is one person in Christ. For the which cause he both can and wyll helpe in all combrance and affliction all suche as call vpon hym.How this godhead & māhod ioyneth together in one person. And if this can not be doone without the felynge of feare and peryll, as well he declared before, we must be content therewith. For not so muche as the wicked can bee withoute affliction. And therefore they are neuer free frome an euyll conscience, and fynally they goe to [Page] damnation with all that they haue.

The thirde part is as touchynge the fruite,The fruicte that foloweth a tempest. whiche ryseth of suche a Faythe, that is, that other consyderynge thys myracle, fall to repentaunce, and say with greate admiration? What man is this, that the wyndes and the seas are obediente vnto hym? It is lyke, that these hytherto tooke hym but for a carpenter, neyther thoughte they, that ayde agaynste the perylle of deathe oughte to bee asked and desyred of hym. Nowe they atteyne to so farre knowledge of hym, that he hathe greate and sure myghte to helpe, where as in man there is no helpe. And this is the continuall nature of these thynges: by howe much the temptation is the more greuous, so much the fruict is greater in the ende. Nowe is the rage of the worlde very great against vs, so that almost we can hope for none other thyng then very destruction, and that the tempest and the sea shall haue the victorie to our destruction. But so that we haue this grace to sticke sure to the woorde and Faith, we shall see a more ioyful end, then we could thynke in heart. The hate of the Pope & Turk is greater then a man wold beleue, wherwith they persecute the congregation: for the whiche cause we grone & mourn as a woman in her trauaile, whiche hate neuerthelesse shall bring with it some comfortable thing that we neuer hoped for. So ought euery man to thynk surely in his own behalf also, that when he is enuironned and belayd round about with temptations, that in the ende the fruict shall be moste certain, swete, and pleasant.

Wherefore. howe greate the doctrine of this Gospell is, and howe muche necessarye ayde it hathe, for to further true godlynes, that may be knowē by these [Page] thynges, whiche are setforth and intreated of, as touchyng the whole course of vertue and godlynes. And if we be sure to be in the congregation amōg the godly: let vs take shyppe with Christ, and there let vs not refuse to abyde the tempeste, and this moste greuous and troublous estate in the sea of this worlde. And when this greuous trouble commeth foorthe, lette vs kepe our selues diligently within our hold and defence of faith, and of the word of God, and lette vs thynke truely, that the tempest and temptation shall not only haue an ende, but that the conclusion shall folow with suche a prosperous successe of all thynges, and with suche abundance of ioye, that it shall soon recompence all myserie, whiche we felt in suffering, with the ioy of the victorie, and with the approued power of faithe & of the word: so that we can not be sory for the labours and afflictions that we haue bestowed and suffered, but rather we would condemne our owne nicenesse, except we had suffered it. Who then will tutne frome the crosse, wher as deliuerance and great glorie are set foorth to all them that are in peryl for the gospels sake But great grefe springeth hereof to the fleshe, and to the old man. It wyll not be gladly combred with this crosse. Wherfore we muste neuer let this example goe out of our eies. We must diligently consider the word that we may be defenced in temptation. Let vs haue recourse vnto Christ, which sleapeth among vs, & sheweth as though he had no regarde of vs. But let vs with ardent and earnest praier aske help of him, & we shal surely fynd it most present. The which thyng as it is setforth vnto vs, wt sure knowlege as touchīg gods will, so god graūt it now come to passe in dede prosperously, vnto ye glory of god, & ye saluaciō of our soules. Amen.

The fyfte Sonday after twelfth daye, Upon the Gospel, Math. xiii.

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THe kingdome of heauen is lyke vnto a man whiche sowed good seede in his field: but whyle men slept, his enemye came, and sowed tares amonge the wheate, and went his waye. But when the blade was spronge vp, & had brought forth fruite, then appeared the tares also. So the seruauntes of the housholder came, and sayde vnto him: Sir, didst not thou sowe good seede in thy fielde? from whēce then hath it tares? He said vnto them: The enuious man hath done this. The seruauntes sayde vnto him: Wilt thou then that we go and wede them vp? But he said: Nay, left whyle ye gather vp the tares, ye plucke vp also the wheate with thē: let both growe together vntil the haruest, and in the tyme of haruest, I will say to the reapers: Gather ye first the tares, and bynde them together in sheaues to be brent, but gather the wheate into my barne.

THE EXPOSITION.

IT appeareth that this Gospell in tymes paste was very easye to vnderstād,The expounding of this doctrin is diuers. & specially bycause Christ him self setteth forth the meaninge of yt parable, as concerning the field, the sower, the corrupter, ye good seed & the tares. &c. But this difficultie & hardnes afterward sprange in this Gospel yt was so playn, by the doctors not agreing together herein, so that we must take ye more diligēt hede, leaste ye true sentēce shold be takē from vs. Some say, that tares signifie heresies, & therby gather that it belōgeth not to ye ciuill powers to punishe heretikes. Of the which opinion Augustin [Page] graunteth hym selfe to haue ben. But he sayeth that he was constrained by sure reasons and by experience it selfe, to yeld vp this opinion. Some make no differēce betwene a ciuil officer, and seruaunts of this housholder, and expounde tares to signifie common offences, and so conclude that a Christian officer ought not to be iudge in matters of life and death. Ther be some (of the whiche sorte is the Pope and his adherentes,) that while they regarde not that Christ forbiddeth to plucke vp the tares, by their owne Iudgement pronounceth the doctrine, of the gospel to be tares, and therfore they neuer cease to moue persecution againste the gospell & the professors therof by murderinge and kylling them. Wherfore seing the meaninge is so diuers, first muste we inquire and entreat of the true meaning, and than of the common question, what ought to be done with heretikes.

How the parable is to be applied.And as touching the true meaning, this it is. Christ putteth forth generallie the parable of the kyngdom of heauen, & in a maner declareth the fashion of ye church, shewing and geuing an example, on the which al godly men, and especiallie the rulers of the congregation, ought to haue their eyes attent, lest they sholde by their owne imaginations swarne and turne to a contrarie kyngdome, and dreame of vndefiled felowshippes of sainctes in earth. For this worde, Kyngdome of Heauē, semeth to receaue no kynde of mans filthines. For it maketh with reason, that nothing ought to be receaued into an holy place but holy thinges. As God suffered not man defiled with syn, to be in an holy place, yea for this cause he forthwith repelled Lucifer with all his, from hym. Wherfore this is the nature of the kingdome of heauen: As the sea can suffer no dead carcase [Page] in it: so no vncleane thinge, that is defyled with syn, can be abidyng in the kyngdome of God. This is one consideration of the kyngdome of God. But this gospel entreateth not especially herof. For the condition of this kyngdome is vnpossible for sinners.

An other kyngdome of GOD, The kyngdō of heauen or the churche in the earth. or of heauen in earth is reuealed by the sonne of God, That, GOD wolde haue to be suche, that in it might be set vp the horne of saluation and rightuousnes for synners. In this hath synners an interest and right, and are receaued into it for their synnes. There riseth in this kyngdome holines and iustice,1. Cor. 1. whiche is remission of synnes, through Christe, whiche is the wisedome, rightousnes and satisfyinge. And these thinges are not belonginge to determinat tymes or prescriptions, concerninge this or that person. For God will haue at no time that the waye to repent should be taken & stopped from synners, & there are no other thynges which are more necessarie for the executynge of this matter: than the synner comminge to the remission of sinnes. It is not demaunded when and of what kynde his sinnes were done or be: If he can but prouide for one thing, euen yt he surely beleue yt his sinnes are forgeuen for Christes sake, & that he neuer counted gods mercy to be lesse then that it can be sufficiente to pardon his sinnes. This strange kyngdome doth God set vp in the gospell of his sonne, and appointeth a certaine tyme to the administration therof, whiche is from the first vttering and reuelie of hym, vntil Christ come to iudge both the quicke and the dead, and now Christ wheras he compareth the kyngdome of gods saluatiō & mercy which is only necessary for synners, with the [Page] capacitie of the worlde, in the which the dyuel that cā neuer be fauorable to ye kingdō of God, seketh diuers occasions to fulfill his will. He forseeth in his mynde great offences to come, which by wickednes shall ryse in this kingdō of Gods mercie. For the word of God taketh roote in very fewe,The nature of true Christiās and this few esteminge the grace of God truely, embrace it with a true faith, & are renewed with ye holy ghoste, which alway moueth thē to haue faith thorough Christ in Gods mercie, and to performe such obediēce as is mete for them yt are new borne, & to praye & waight alway for certaine ayde for Christes sake, Al ye other multitude, although they wil be lothe to be named forsakers of their Christian professiō, & to be counted out of Gods kingdom, goeth to yt professiō in word: but for as much as they be void of righteousnes, & wtout ye holy Ghoste: therfore they are subiect to the diuels power to worke with them as he shal see occasiō. For yt dyuel settethe forth his hipocrisie meruailously by thē, wheras part beareth the name of the Church, but yet is it voyde of Gods grace & without the holy Ghost, and therfore it sheweth foorth no work of godlynes by any vpright holy and sober lyfe. An other part ther is which is cōtente to haue certaine enormities & errours corrected, whiche seeme contrarie to reason and vnprofitable for the cōmon welth. But yet they so order the matter, that they wreste Gods lawes to the maintenance of mannes inuentions, where as they should rather examine all mennes lawes by the rule of Gods worde. And herof sprang diuers heresies of the Arrians, Macedonians, Donatistes, Nouatians, Nestorians, and such other. For al these endeuored to make the heauenly doctrine to seme agreable to mans reason and iudgement. [Page] And all this they dyd bycause they knew not God and his kingdom: vntill at the laste the great aduersarie of his heauenly kingdome by the Byshoppe of Rome corrupted the pure sowen word of God by all kind of tares, which fell to so great wickednes, that he vsurped his false power ouer this kingdom, labouring to haue it in his daunger by his wicked Canons, Decrees and Decretalles.

And who can now expresse with any words the great corruption and hurt that it hath wrought in the Lordes felde? But we go not about now to shew the great hurt and damage that is done by him? But this is my studie to make the true face & forme of the Churche to be knowen,There must nedes be sectes in the Church amonge so many seducinge sectes, that the true Church may perceaue that (as long as it is in this feld, that is, in the world) it must of necessitie lyue amōge so many deadly sectes and heresies. For there be very many that will by no meanes suffer them selues to be counted out of this kingdome, and yet there be very few that are true hearted subiectes of this kingdome. And all the rest professe them selues so to be in words only. But they declare partly by their dedes and kynde of lyuinge, and partly by their doctrine and opinions, that they know not what belongeth to this kingdome, neither what are the true vertues and workes therof. But the sayntes and godly can not abyde and suffer this so great goodnes of GOD to be abused. But they ought here not so muche to care for the satisfyinge of there oune will & minde in seing to the glorie of God after this maner, but to marke rather to what ende this their ways shall come at the laste. For assone as the church beginneth to seclude from Gods kingdom [Page] all abusers of gods grace as vnworthy synners, and receaueth them for righteous, in whome is no suche kynd of vice espied, it abolished the kyngdome of gods grace and mercie. And by this meanes the Nouatiās and the Anabaptistes at our time also fell into this errour, that whilest they, before time goe about to pluke vp the tares from the corne: of Christianitie they make a monkrie, and so take away the kyngdome of gods grace. Neither were ye first monkes yt were most vncorrupt, circumspecte and warie ynough in this behalf. For when they went into solitarie places and into wildernes, for the auoidyng of many offences and euilles that chaunce amongest the ecclesiasticall ministers in the congregations of the citie, they began by a litle and a litle to be the maintainers of this lewed opiniō: as though that they were the true children of God, that all other that in ciuil corporations did gouerne either families, or ruled the cities & towns lyued in a prophane, vnholie and ley kynde of liuing, wheras neuer the lesse true godlines requireth no suche thing.

But the truth is this. First it behoueth all men to know the kyngdome of the grace of God, that he may knowe that he obtayneth mercie and remission of his synnes for Christes sake. And so after this let euery man liue in ye euil felowshippes of men, let thē gouern housholdes, or communalties or let them be seruaunts and laborers in families, or subiectes and citisens in cities, & let euery man for his owne part doe his owne duetie. The psalme admonisheth vs of this superstitiō biddynge vs to beware of it.Psalm. 35. The psalme agreeth with the meaninge of the parable. Trust in the Lord & doe good, dwell in the lande, and he shall fede thee in the riches therof. Here he forbiddeth vs to be careful for [Page] pluckyng vp the tares, wheras he commaūdeth to inhabite the earth, either as rulers of families or gouerners of cities. For true godlines can be had by no other meanes than by this, least out of the kyngdome of Gods mercie ther shold spring monkry and other new inuented seruice. And yet the churche of God can not be, but it must nedes know the difference of the corne and tares. It knoweth for a suertie, that he can not liue in the kingdome of God, but throughe faith in Christ & in the holie gost, wher by man is newe borne and regenerate, man is sanctified and renewed to be made obedient to God. And yet least it should ouerthrowe this kingdome of grace, it suffereth long after the example of God, stablishinge his owne minde and conscience in the midle of so great temptations, that it be not seduced. Neither doth it loke for any helpe or succoure by flitting and by auoydyng of mennes company by going a side into wildernes. and into a cloister of a monkrie or nonrie, but it vseth circumspection and iugement, that it fall not into like euilles.

In this parable therfore are both these lessons set forth to be learned of the churche. First it must thinke it self to be in the kingdome of God, the lawes & condition wherof verie fewe do know and folowe at all times. For albeit it be the kyngdome of grace, wherunto all sinners ought most desirously to flee, yet the diuel by ye helpe of our fleshe, whiche is alwaies fauorable to his part: can doe so muche, that he euen in the middest of Gods holy people & cōgregations, thrusteth in a great heape of hypocrites. Now whē the church perceaueth that within it selfe in all her matters there is suche great offences, it must not violentlie resiste it, but defend and saue it self warelie against these offences. For [Page] For although these offences be euident, yet the state of this kingdome is suche that it can not by force and violence remedie these offences, after a ciuil & worldly maner.The offences in the Church may not be remedied by force after the ciuill maner. The state and maner of this kingdome must be kept. Whiche is this, euen that the doctrine of the Gospell be purelie set forth as touching remission of synne, and that men be wel instructed as concerning how they must be renued by the holy Ghost. And that mercie and forgeuenes be pronounced to suche as diligently in their vocation do the works of Godly loue. This doctrine ought at no tyme to be omitted, be the carnall and wordly men neuer so much offended therby. Yet the feare of offending them must not be an occasion to vs to ouerthrowe this kingdom.

Let vs consider the example of the Mounkes and Bishop of Rome, whiche whyle they went about to auoyde such offences and seducinges as chance in this common lyfe, brought in more greuouse occasions to offende, where as they chaunged true religion into ceremonies, rites, and obseruatiōs. They vtterly abolished the kingdom of mercie and grace. And this is now also the very practice of ye diuel, for that he slaundereth the professers of the Gospell, bycause there be many offences and euill examples amongest them. For we can not denye, but suche offensiue examples be in many hypocrites, which boaste of Gods mercie and grace: and yet by their licentiouse liuinge and maners, by their aduoutrie, extortiō, vsurie, sensual lustes and many other vices, declare that they regard not the grace of God truely. But what remedie? we are forth with tempted to plucke vp the tares, and to seke such a separation of the euil from the good, that in the meane season, we corrupte the heauenly doctrine as [Page] touching the grace of God and remission of synnes. But if we be wise, we wil not suffer oure selues to be withdrawen from doing oure duetie by their importunite, and outragiouse behauioure. For it is muche better to resiste and striue with the wicked examples of their lyfe and maners by doing the contrarie, and so to preserue this doctrine of mercie and grace, then to correcte and plucke it vp violently, and so by that and examples of the Mounkes and Nouatians to flee from Scylla, and to fall into Charybdis, that is, for auoiding of the lesse daunger to fall into the greater. And especially syth ye nature of this kingdom is such, that it can not vterly auoyde all offences, bycause such muste be for the maintenance of this necessarie doctrine of grace. Wherfore where as the Papistes now lay to oure charge the frutes of oure Gospell, what other thing meane they therby, than that this kyngdom should be without all offences and euill examples? But we may iustly lay this to their charge again that where as they go about by the Mounkerye and other traditions of theirs to make this kingdom without offences, they are fallen into such errour and blyndnes therby, that they haue cleane loste all the doctrine of iustification and godly righteousnes and all the workes of true godlines also.

If therfore it should be put to oure choyce, whiche of these discommodities we had rather haue,In punishinge offences we ought to haue chief respecte to the doctryne of mercie and grace. whether of them both should we rather take? Uerily all wold graunt this, that for as muche as this kingdom can not be without offences, yet yt it were better to chose that offence, where with neuerthelesse the kingdom might be sumwhat vpholden, than that, wherby the kingdom should quite be destroyed without hope of [Page] recoueryng, & wherby the doctrine and true godlines should vtterlie decay & perishe, as it chanced amongest the papistes and monkes. And the doctrine and meaning of this parable of Christ was put forth to thende that aboue all thinges we might haue good respect to know the maner of gods kingdome, and not be offended with suche inconueniences as chaunce alwayes, in ye wordle vnto it. For wheras it offereth free remission of sinnes to sinners, fyrste it cometh herby to passe, that many hypocrites, come to the felowshippe of this kingdome. Then also som men laboringe to remedie this discōmoditie finde out a meanes to make a ciuil separatiō, that they may falsly boste of the grace of God, and yet not be in the felowship with thē that vse it well. But Christ sheweth what greate damage ensueth therby, euen that by this separatiō they plucke vp the good corne also. For the doctrine of grace is pluckt vp by mens traditions whiche were inuented to make this separation. So that nowe the churche is brought to suche a miserable and vnscapable case, that where as before the members were in perill, now the hed is like to decay. Wherfore we muste folowe Christes councel which byddeth vs to suffer the tares, and not to be so precise in pluckyng them vp, least we by oure vndiscrete diligence ouerthrowe the gouernaunce of this kyngdome as touchyng remission of sinnes.

Nowe must we vse this kyngdome, that many by remission of sinne may be forgeuen: If ther be any as ther be many, that had rather be sene to be in this kingdome of grace then to be true members therof in dede, what can we do therwith, if they will nedes misuse the gyfte of God? But if we shoulde be so extreme [Page] against them, that for their sake we would vse violēce and force in this kyngdome, what shall we get therby, than that (as we see in the examples before) while we go about to seperat the wycked for their abusynge of Goddes grace, we vtterlye subuerte the kyngdome of Grace?

Wherfore let vs leue this to be done of the angels,The Angels shall make a separation whā gods kyngdō of mercy is come to an ende. that they may sunder the euill from the good. For after that shal the kyngdom of grace be no lenger amōg sinners. Euery man then shall receaue accordynge to his workes. Ther shal be no such peril than, as is now, wher as if the grace of the gospel and of the kyngdom of heauen shoulde be taken away by pluckynge vp of the tares before the appearinge of the sonne of God: then the greatest yea and the onely refuge for sinners might seme to be disturbed and taken awaye. And at this separation by the Angels, it shall not nede to inquire whether there are any more lefte to be called to saluation? But it shalbe cōsidered who hath vsed well this kyngdom of cōfort & hath ben true mēbers therof in dede, & who hath ben subiectes ther vnto by name only, & yet in very dede had neuer any true felowship therwith. And this haue we spoken as touchinge the true meanyng of this parable.

After this we will intreat not onlye what must be done with heretikes, but vniuersally, what they yt hath offices to correcte offēces ought to do with al kynd of offenders, & whether it is ment by this saying: Let thē grow:A question as touchinge punishyng of heretikes and ther offēces. that no kynd of offence either in life or in doctrine, shold be punished & restrained? we haue declared before what is Christs especial entent by this parable. Euen that by the vndiscrete vsage of men, the kyngdome of heauē shold not be hindred. Now such things [Page] as by Gods commandement are ordeyned for the furtherance of this kingdom, ought not to be thought cō trarie to the same. And fyrst to begin at the principall matter,Excommunication. the excommunication vsed in the Churche is not against this parable. For it is so necessary for the preseruation therof that without it, mercie, remission of synne and the pure doctrine, therof can not be retayned, for as by absolution Gods grace must be applied to the penitent, so by byndinge must Gods wrathe & curse be applied to the vnpenitēt.2. Cor. 13. Paule hym self saith that power of binding was geuen to hym not to destroy, but to edifie. Wherfore they that are excommunicat, are not destroyd. Fyrst of all we ought to haue singular respecte to the maintenance of the ecclesiasticall body or Church. For then is that most in hasard, if these things that are ordeyned of God, to bring men to repentance and saluation, be not openly suffred to be vsed against them that are vnpenitent. Wherfore if the Church shold either for superstitiō or for a vayne ostentatiō of mercifulnes omit this authoritie of byndinge and excommunicatinge the vnpenitent, and not punishe very sharplie suche offenders, and so saue it self holy and vndefiled, and not suffer a litle leauen to corrupte ye whole dowe, it were greatly to be blamed. Consider also that this is not donne to destroy them that are excommunicat and excluded from the cōmunion and felowship of saintes. For herby are they put to shame to the entent they should amend and obtaine saluation with ye Church in Gods kingdō. Or if they wold not amēd at all, it may appeare that ye Churche is not in the faulte, whiche dyd the same for feare lest it also should be defyled and destroyd, by sufferinge the wicked to intermedell with holye thinges.

[Page]Wherfore the Church doth as it is commanded for a good cause excommunicat the stubbourne synners. Neither do they violat and breake CHRISTES commandement, which forbad the tares to be pluckt vp. For Christ hym self commanded, saying: Let hym be as an Ethnicke and Publicane.Math. 18. And yet is he not against his owne cōmandement, where as he forbad the tares to be pluckt vp: As it is euidēt by the former description. For excommunication hyndreth not the principall entent of Christ: it is not against the doctrine of his grace, but rather for ye maintenance therof, where as it casteth out them that behaue them selues disorderedly in the kyngdom of heauen, to the entent they may the beter come to them selues, and retourne again obediently, or if they wil not, to be vtterly caste out of this kingdom with the lesse daunger: where as otherwyse they should heape together more greuous offences by defilinge and prophaninge the holy company of saintes, and the Church also for her negligent regardīge her vndefiled holines should prouoke Gods hyghe displeasure and wrathe.

Now al other restrayninge of offences is amōgest the magistrates and officers,What offēces are to be punished by magistrates. they are bound diligētly to see therevnto, lykewyse fathers and mothers are gouerners of families, all informers of other in manners and learninge. These are not forbydden by this commandement of CHRIST to execute their office,Magistrates. but they are rather strayghtly commaunded and charged to do them. And as touching their iurisdiction power and gouernance: they exercise it not in the kingdom of heauen. They exacte not certaine offices and rites to be donne, whiche thing belongeth to the kyngdom of grace: But they haue the regimēt of that [Page] kyngdom, that belongeth to the body and bodilie thinges, to ciuill maners, office, order, humanitie, honestie, they firste procure that the bodie and bodelie thinges may be in safegard, that therby the soules and spiritual thynges maye be the better gouerned. And the magistrate maintaineth not onlie the second table, as touchynge the duetie towardes men, but also the firste, as concernynge our duetie towardes God. He punisheth Idolatrie, blasphemie, wytchcraftes, periurie. He punisheth & restraineth heretikes,Magistrates may lawfully punishe teachers of false doctrine. that are blasphemous against God, & such as teache false doctrine. He taketh to his correction them that are stiffe in defendinge of heresie and errors, and punisheth them for malefactors, bycause they seduce many from the truth. And when he doth this, he is not thought to plucke vp the tares, for bycause he and his office is not belongynge to that kyngdom whiche is forbid to plucke vp the tares. It were a superfluous thing to commande or teach that lesson to gouerners of housholdes or to ciuil officers or such other. For they haue all their charges geuen vnto them, which they must nedes execute in their offices wt all diligence, and yet they plucke not vp the tares, for that they hynder not the kyngdome of grace: but cause rather by their order & discipline, the kyngdom of grace to be in better case & to be troubled wt fewe offences.

All officers shold se diligently to quiet and tranquillitie to be had both in house and citie, that the church & the kyngdome of heauen, might liue a quiet and a peaceable life, with all godlines and grauitie, in prayers & supplications, with thankes geuing and intercessions. For to thend that this kyngdome of prayer & true inuocation, which is called of Christ the kyngdom of heauen, might be reserued amōg men, it is very necessarie [Page] that parents & maiestrates see straightly to their offices. Wherfore magistrates and officers of this corporall lyfe do not plucke vp the tares againste the commandement of Christe, when they by sharp & straight correction and execution do withstand these offences that disordre the common welth: But they do the best that they can to see and prouide, that the good corne in the congregation be not ouercome with tares, & so the kyngdome of heauē shold vtterly be abolished in earth.

And this haue I sayd as touchynge the true meaning of this parable, least it shold by euil vnderstāding therof cause men through superstitiō to abstaine from doinge certaine offices necessarie in the cōmon welth. Now to declare at large what an haynouse thing it is that Christe here describeth, howe the ennemie in the night sowed his most pestilent tares, and howe the byshoppes and superattendēts by their sleping & sluggyshnes gaue hym occasion and leaue so to do, it were a long matter and not fyt to be handled in so shorte a tyme: but at this time I thinke sufficient for me to haue enstructed you as touching the true meanyng of this parable. And to thend that ye may earnestlye regarde it, euen as Christe would we shold, when he put forth this parable of the tares, let vs pray vnto our heuenly father as for a thyng most necessary, to whome be praise and glory for euer. Amen.

The Sonday called Septuagesima. The Gospell. Math. xx.

[Page] THe kingdome of heauen is lyke vnto a man that is an housholder, which went out early in the mornyng, to hyre labourers into his vineyarde. And when the agrement was made with the labourers for a peny a daye, he sent them into his vineyarde. And he went out about the third houre, & sawe other standing ydle in the market place, and sayde vnto them: Go ye also into the vineyarde, and whatsoeuer is ryght, I will geue you. And they went theyr waye. Againe, he went out about the vi. and ix. houre, and dyd lykewyse. And about the xi. houre he went out, and foūd other standing ydle, and said vnto them: Why stāde ye here all the day ydle? They sayd vnto hym: because no man hath hyred vs. He saith vnto thē: Go ye also into the vyneyarde, and whatsoeuer is ryght, that shall ye receiue. So when euē was come, the lorde of the vineyarde sayd vnto his steward: Call the 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 shalbe fyrst, and the fyrst shalbe last. For many be called, but fewe be chosen.

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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 ye other, he rewarded at his pleasure without couenāt. And yet he gaue as much to them yt were last, which wrought but one hower, as to the first yt agreed with hym for a peny a daye. This semeth against reason to the world, which foloweth this rule. He yt 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 yt biddeth to geue to euery mā his due. Christ reherseth this parable to shew a differēce betwene his kingdom & ye kingdom of ye world, to teach yt it is otherwise in his kingdō thā it is in the world, wheras cā not be had such equalitie,The state of Christs kingdome and of the world are vnlyke. by reson yt ye 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 [Page] taketh away al inequalitie,All thynges are vnequall in the world. & rewardeth al states & degrees alike, so that ye one hath no more interest in this kingdom thā ye other. But in ye 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 ye citisen: likewise ye lordes to ye knight Here can be no equalitie, neither must we go about to seke it. But in ye 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 ye 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 ye chiefest part in this Gospel, to lerne yt 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 ye 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 ye highest, shold bring ye cō minalty to cōfusion. And to this end tēded ye cōmotiōs of ye rude people & cōmōs. wherfore how great soeuer ye diuersitie of offices is in ye world, yet let vs think for [Page] a suretie yt 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 ye highest. For although som hath more good things then thou hast, yet he passeth the not in yt he hath a better god thē thou hast. And this is diligently to be learned, specially for this cause, euē yt euery mā in his vocation may from ye bottom of their heart willyngly obey God, for asmuch as he may assuredly trust, yt although he be no emperor nor Pope, nor abundant in riches, neither is equall in power to ye higher states, yet yt he is equall with ye best, for yt he hath obteined baptisme, & through the death of Christ hath as sure a confidēce and trust yt death shall not hurt hym, as hath the highest yt is. It is not mete now, yt we, that haue obteined so great riches by Christ should be of an abiect & fearful heart, but rather yt we shold lerne litle to esteme thinges yt are glorious in the world, & haue our only hope in this, yt 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, yt we are all equall in Christ,What con [...]ort cōmeth of the equalitie in Christes kingdome. 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, ye one les, ye other greater ye one rule, & the other serue. But let not this be any grefe to a christiā. He must take in good part this state of ye world, and not bewaile his case, nor grudge [Page] 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 yt they may be felowe partners, & haue like right with al saints in those things yt ar hoped for, & are euer lasting. If this were wel beaten into mens myndes, how yt 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 yt is, & yt with godlines. For al things must be done there wt a ioyfull hart: wheras yt christē mā perceiueth & beleueth firmly yt God is not displeased wt any mā for his low degree. ye & for yt gret renomes sake wherin al saints ar equal in Christ, he cānot but cōceiue incredible ioy, in somuch yt he wold not refuse to scoure sinks, so yt he may be as wel accepted wt Christ, as ar they that are chiefest.

Our aduersaries the monks & Nonnes do not this [Page] They imagin that God hath writing tables or a coū ting boke, to note euery mans labours woorkes and taskes,The Iusticiaries make Christ to be parciall in his kyngdome. 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 [Page] 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.

The Iewes wold haue inequalitie in Gods kyngdome.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 [Page] 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 shalbe 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 yt 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 ye Iewes obteined.

Wherfore we must not lightly regard this differēce betwene the corporall and spirituall lyfe,A difference betwene the kingdome of Christ, and of the worldly kyngdome. 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 because of this equalitie, they are all lyke holy and righteous. &c. And syth we haue obteyned this, lette vs be thankefull to God for so great treasure. Let vs truely knowledge that, and not be ignorant of our excellencie and renoume. [Page] And let vs not thinke that our state and condition as much as belongeth to gods kyngdom, is any thing inferiour to the state of all the great and mighty holy angels. And how cometh this to passe? euen by Christe. Then when we are this instructed and made ioyfull and heartie, let euery man diligently and gladly apply their busines, according to their callyng and vocation. encoragyng them selues with the hope and ful trust of that tresure which is in Christ. And this must we lern in this Gospel, that in worldly thynges there must nedes be a difference and degree had as touching diuers persons and offices. For the state of this lyfe can no otherwise be. But in the kyngdome of Christ, this is a right lawe: I will geue vnto this laste euen as vnto thee. And the right cōmeth of this. The kingdome of heauen being a deliuerance from syn and from deathe is due to no man of merite, it is geuen onely by grace. Wherfore we ought specially to beware, that we murmure not, but rather geue thanks vnto God, and take this for a comfort in all perils, laboures, and miseries, that chaunce vnto vs in this corporall life. Then shall we perceaue and fele great pleasure in all thinges.

The thoughtes of predestination are perillous.In the last sentence of the gospell (Many bee called, but few be chosen) the curious haue takē great occasion to inuent wicked & vngodly opinions, thoughtes, and imaginations. For this they thinke. They must nedes be saued, whom God hath chosen: Contrarywise, they that are not chosen, whatsoeuer they do, be it neuer so good a worke, yet can they not escape damnation, nor come to saluation. Wherfore I wyl not striue against that must nedes be done. If it be so determined, that I shall be saued, I shalbe safe, if not, I will not leese my labor in vaine. Euery man may easily iudge what [Page] frowardnes and carelesse liuyng springeth of these vngodly thoughtes. But in the feaste of the Epiphanie, when I expoūded the saying of Micheas the prophet,Howe Gods wyll is truly to be learned. we declared sufficiently, that suche thoughts are to be auoided as the diuell hym selfe, and that we must go an other way to work, if we will haue the true knowledge of Gods will, and not to medle with the priuities of Gods maiestie, neither with predestination & election. For these things passe mans capacitie, which can not as muche as thinke therof without great offence, that is to say, either must there nedes ensu after suche thoughtes, desperation, or dissolute lyuyng, with out all fear of God. But he that will come to the true way of knowing of Gods will,In Christ is God knowen he must so walke that he may beware at suche occasion of fallynge, and seke how he may more and more encrease in godlynes. As Christ hym selfe appointeth vs, when he saith:Iohn. 14. No mā commeth to the father, but by me,

Wherfore he that wyl come vnto the Father, and to the knowledge of hym he must go first vnto Christ,What Christ is vnto vs. to know what he is, euen that Christ is the son of god & God almightie. But what doth the sonne of God? He is made man for vs to deliuer vs from the lawe, he is crucified & dead on the crosse, to satisfie for our synnes. He riseth from death, to opē vs the way to euerlasting life by his resurrection and aide vs against euerlasting death. He sitteth at the right hand of God to make intercession for vs, to geue vs the holy ghost, & by him to sanctifie gouerne, & leade vs, to defende vs against temptation, and all the dartes of the dyuell. And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge, nowe is the way to heauen without perill, and [Page] thou canst haue no imagination of God that shall bee euyll and dangerous. For syth that the sonne of God hath done so much for mans saluation, we may be assured therby, that Gods wil is not, but that we shold be saued. Howe should he haue any pleasure in oure destruction, syth he let nothyng passe, wherby he may bryng man to life & saluation agayn? And this is the true way to God, as Christe preacheth in the thirde of Iohn: So God loued the world that he gaue his only begotten sonne,Iohn. 3. that euery one that beleueth in hym, should not perishe, but haue lyfe euerlasting. And now let these thoughts be cōpared with the former thoughtes of predestination, and it shal euidently appere, that the former thoughtes are of the deuyll, whereby men ar seduced to their destruction, so that either they now despaire, or are made voyde of all godly motions. For they can haue no trust of the good wyll of GOD towardes them.

There be some that expound the wordes after this maner. Many are called, that is to saye, God offereth his grace to many: but fewe are chosen, that is, he cō municateth his grace to fewe, for fewe shall be saued. This is a very wicked meanynge. For who wyll not hate God vtterly, yf he thought thys of GOD, that it came by his wyll and faulte, that we be not saued? Nowe lette this sentence bee compared with the sentence before, where as it was sayd, that the knowlege of Christ must be as the ground & foundation laide to buylde the knowledge of Gods wyll thereon, and it shalbe euident, that this last exposition is blasphemous agaynste God. Wherfore this must we take to be the true meanynge of this sentence. Many (sayth he) are called.Note. For the preachyng of the Gospell is vniuersall, [Page] and cōmon, open to all that will receaue it. And gods will is, that it should be so spread abrode, that all men should beleue and be saued. But how doth it preuaile? euen as it shall folowe in the next Gospell: Fewe are chosen, that is to say, few endeuor them selues therby to doo as God requireth, For some heare, and care not for it: some heare, and yet sette so lyttell by it, that they will not put them selues in danger for it. Som heare it, but they regarde riches and pleasure more then it. And this pleaseth not God, and as for suche, he thinketh them not worthy of his kyngdom. And this meaneth CHRIST, where as he sayth, Fewe are chosen, fewe declare suche godlynes as God requireth. But they are chosen and acceptable to God, that diligently heare the Gospell, beleue in Christ, and declare theyr faith in good workes, and refuse not to suffer any kynde of persecution for it.

This meanyng is true, and seduceth no man to his destruction, but maketh them learne the way to saluation. For thus shold they serch out ye truth in their doyngs, if they wold please God, & be chosen. They must beware of an euill conscience, & not syn against Gods cōmandement, they must diligently resyst sinne, & attentiuely here Gods worde, and studiously exercise thē selues therin: They must desire of God the holy ghost, and neuer cast away Gods worde, they must always be ready to fight against the deuyll and his subtilties, desiryng God alwais to send them helpe, defence, and pacience. And such men waxe perfect christians, wher as contrarywise, they that thinke it Gods will not to be, that all should be saued: either they fall into desperation, or els into a dissolute & careles liuing, whiche afterward nothing differ frō beasts in their cōuersatiō [Page] whilest that they thynke on this wise. Now it is decreed alredy, whether I shalbe saued or damned, Why then should I bestow labour in vayn. But thou sholdest not on this wise take thy beginnyng, where thou shouldest haue ended. This commaundement of God is put forth before thee, that thou shouldest beleue in Christ, that he is thy sauiour, that hath satisfied for thy synnes. This cōmandement must thou folow. And if thou felest that thou haste no faith or very litle, pray to god for the holy ghost, and doubt not, Christ is thy sauiour, and thou arte predestinate to be saued, yf thou beleuest, that is, if thou with a sure faithe trustest in hym, and commyttest thy selfe vnto hym. The which GOD graunt vs all through the same our Lord Iesus Christ. Amen. Amen.

The Sonday called Sexagesima. ¶The Gospell. Luke. viii.

WHen muche people were gathered together, and were come to him out of al Cities, he spake by a similitude. The sower went out to sow his sede, and as he sowed, some felle by the waye side, and it was troden downe, and the foules of the ayre deuoured it vp. And some fell on stones, and assone as it was spronge vp, it wythered away, because it lacked moystnesse. And some felle amonge thornes, and the thornes sprang vp with it, and choked it. And som fell on good ground, and sprang vp, & bare fruict an hundreth folde. And as he saide these thynges, he cried: He that hath eares to heare, let hym heare. And his disciples asked him, sayinge: What maner of similitude is this? And he said: Unto you it is geuen to knowe the secretes of the kyngdome of God, but to other by parables, that when they [Page] see, they should not see, and when they heare, they shoulde not vnderstand. The parable is this. The sede is the words of God. Those that are besyde the waie, are they that heare then commeth the deuyll and taketh away the worde out of their heartes, least they should beleue, and be saued. They on the stones are they, whiche when they heare, receyue the worde with ioy, and these haue no rootes, which for a while beleue, and in tyme of temptation go awaie. And that whiche fell amonge thornes, are they, whiche when they haue hearde, go foorthe and are choked with cares and richesse, and voluptuous lyuyng, and brynge foorth no fruite. That whiche fell in the good ground, are they, which with a pure and good heart heare the worde, & kepe it, and bryng foorth fruite through pacience.

THE EXPOSITION.

IN this Gospell are put foorth fower kynd of disciples, that heare the word of God, to thend that euery man shold cōsider with himselfe, of what sort he him self is of, and endeuour with all diligence to be made a part of that good ground and soile,Fower maner of disciples. that he maye bee fruictfull. The first (saith Christ) be as the sede cast by the hie way: and that can bring forth no fruict. For because it is either trode vnder foote, or deuoured of birdes. The second are they that heare and professe it not onely in worde, but beleueth, & so groweth as though it wold bryng forth fruict, as that doth that is sowed amongest stones, but yet they can not abyde heate, for that they can not deepely caste their rootes, and so by iuyce and moysture saue them selues agaynste heate. Wherfore they, when there cometh any tempestuous persecution and temptation, wyther away before they [Page] yelde fruict in pacience, long suffering and hope. The third sort at most easiest to be knowen. They are christians, and as a man would saye, sede vnder thornes, which although it bringeth forth blade, yet before haruest, it is ouergrowen of thornes and choked vp. But the fourth ar true disciples, whē a pure mynd is ioyned with the word, & is not cast out therof vntil it bring forth fruict in paciēce. For they suffer all things for the wordes sake, their study is wholly to loue & obey God, & yeldeth fruict a thousand fold. And these ar the foure sortes of mē yt hear the gospel. Now let euery mā search himself, & cōsider of which sort he is of. For thre of them be naught & vnfruictful. And specially the first are worst of all, which heare the word, & when it is herd (saith Christ) the diuel cōmeth, & taketh ye word out of their heartes, yt they may not beleue, & be saued. Marke this wel. For by myne owne iudgement, I wold neuer haue thought yt the herts whilest thei hear the word of God,The deuyl is the cause that men remēber not the word and doctrine. ar besieged & assaulted of the diuel, & that though they here it, yet litle regard it, neuer remē ber it, but vtterly forget it. It semeth to our resō, to be but a chaūce, yt these mē are so careles, light, & negligēt enē as it is a natural vice of negligēt & forgetfull persons, to take litle hede to things yt ar most profitable & necessary. And it semeth also to be a like matter to our iudgemēt, whē the word of God is heard & not regarded but forthwith forgottē. But Christ iudgeth other wise, euē yt the diuel stealeth the word out of the herts of mē. And here ye se, what ye ought to iudge of those men, yt ar forgetful when they here the word. For thei behaue themselues so afterwarde as though they had neuer heard it. They can not trust yt they haue the holy ghost, for the deuil is so nigh thē, yt he putteth his hand [Page] into their heart, & stealeth out the worde. Wherfore all kind of vice must nedes ensue therof, stubbornesse, disobedience, vnfaithfulnes, iniquitie, filthines, & diuelish desire to reuenge. For if the word remained still in the heart, & they had herd it attentiuely, it wold haue garnished their heartes with true obedience, faith, modestie, mercie, & such lyke vertues. And these are the first & worst of al. Christ is not a littell offended with these vntoward persons, and therfore he rebuketh none so sharply as them. For this he opēly affirmeth, yt the dyuels flying in the aire, steale the word out of their hertes, yt they may not regard it, nor set so much by it, nor thinke it to be so great a faulte, if men lightly esteme the voyce of Gods worde. But if thou wilte knowe, how this trespas is to be iudged, heare the iudgement of Christ, which without doubt vnderstandeth better thā al the wisedom of the world can. And he saith precisely yt the diuel doth it. wherfore, whersoeuer any such be, that here the word, & yet ar no more moued therby then blocks, as we se the plaine experiēce 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 cō meth therein, yt they may not beleue & be saued. For if the diuel wer not present, or if this forgetfulnes, came of nature (as we se yt one man hath a better remēbrāce & memory then an other) yet the ferue [...]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, [Page] 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 ye 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 [Page] 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,Luc. 21. euen as the corn is with thornes. Substance must be gotten by labour, and euery man acording to his vocation, is boūd therin to shew industrie and diligence as God hath cōmanded.Gen. 3. But when al the mynd & care is bent, & al thy heart wholly addict & geuē to such kynd of study & care, that almost thou studiest nothyng els: this is that mischief of thornes yt 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 coū ted any small losse. Wherfore Christ exhorteth all that heare, & saith: Se that ye geue good eare. For to him that hath, shalbe 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 ye word:Howe dangerous a rhynge it, is lyghtly [...] regarde Gods worde. As when a mā 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 ye fruition of my goodes. But take diligent hede, that thou be not preuented in making thyne accompt. Thou knowest not [Page] how long thou hast to liue, neither whether thou shalt euer again haue such oportunitie & occasiō to heare it, neither what chāce god shal sēd 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 yt 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:Math. 13. som a hundred fold, som sixtie fold, som thirtie fold. For as ye ministrations & offices ar sundry so are the fruits vnlike. The ministration of ye precher in the church, is better in the cōmon congregation, thā 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.

[Page]But we haue nede of a toward and pure heart (as Christ saith) that is,What maner of thynge a good hart 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 ye 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 vs. For it is neuer suffered in any place of the worlde long without persecution. For the dyuell can not abyde it. It is a very busy and styrryng kyngdome of hys. He suffereth not his seruauntes to be ydle, as we proue and feele by the Papistes dayely more and more. Thyrdely, he muste take diligent hede in this poynt also, that the thornes trouble it not, that is, that he regard not his substance, rychesse, pleasures concupiscence of the flesh and eies, and the pompe and pryde of lyfe, so muche as he dothe the woorde. And worldly trauayle is not more to bee estemed, then the worde of God. But as CHRIST saythe:Math. 6. Fyrste seeke the kyngdome of GOD, and the ryghteousnesse thereof.

When the heart is becom studious, strong,Fruicte in pacience. & religious with the fear and loue of God, then it is pure and apt to this purpose, to yeld fruict in pacience and long sufferance. For the crosse, tribulation & affliction cānot be lacking at al.2. Tim. 3. For (as Paul saith) all yt will liue godly in Christ, shal suffer persecution. Wherfore pacience is a necessary remedy in christian men, and so is praier. For fyrst of all, our greatest incommoditie is, that wee are tangled and combered wyth suche lettes, [Page] we can not by reson of our natural inclinatiō, neglect and despise worldly things. Besides all this, the deuil letteth no occasion passe: but deuiseth all meanes possible to take the word from vs, and to put in the place therof, couetousnes, pride, wrath, and other thinges of like sort. As there be exāples to shew. For ther shold be many excellent persons in the cōgregation, if they wer not hyndred by auarice, ambition, lechery, so that they can not regard Gods word. Wherfore it is very expedient, diligently to marke our vicious nature, and not to lyue so carelesly, as the most part doo, but to entreate God for the gift of the holy ghost (which he promised for a suretie to geue vs.Luc. 11. The father geueth yt holy ghost to all that aske it) that he may remoue frō vs all suche stops and staies, and that he wold cut a sunder these thornes and snares, that we may heare and kepe the worde of God, and bring forth true fruicte of faith in Christ. By the which faith, we may shew, not onely obedience to God, but may become also his children and heires. For this is the chiefest cause, why this seede is spread, and the Gospell preached throughoute all the worlde, euen to yelde suche fruictes into euerlastyng lyfe.

Nowe after this description of true godlynesse and hope of good encreace therof, this doctrine is not to be let passe in this parable. Let it not seme any meruaile vnto vs,The word is not euerye where fruictfull. that Gods worde shoulde not euery where yelde fruict. For that we learne by the distinction that Christ maketh of fower kynds of hearers, wherof one onely is good, the other thre ar fautie. Yet they ought not to hynder or let the fourthe in doyng theyr duetie. For the maner of Gods worde is suche: neither can it be otherwise. It is put forth to men for their saluatiō. [Page] But in the most part of men it nothing preuaileth, as this parable specifieth. Howebeit, the worde and the precher is not in the fault, as the ragious and furious Papists thinke, they may boast against vs in that behalfe, for that there rose also many sectes and offences with the settyng foorth of our doctrine.

But if this made any thing against vs, what wold they saye to the example of Christ, Iohn, and the apostles? Were not all thynges in their tyme also full of greuous offences and trespasses? Do not hystories record, that there were that hearde Iohn, and yet sayd,Math. 11. Math. [...]14. Marc. 6. Luc. 9. that he had a diuell? Herode hym selfe that so greatly estemed hym, and was delighted with his doctrine, as the Euangelistes testifie, at last caused hym to be [...]mprisoned & beheaded. They heard Christ, the sonne of God, and yet crucified hym. Why saiest thou not nowe, that Iohn, Christe, and the Apostles were false teachers, for that there was suche incredible stubbornes, and malice, that verye fewe were conuerted by theyr woorde.

But here they dare not speake what they thynk, lest they should openly betray them selues to be Antichristes.The word of Christ himself was not euery where fruitfull. They think that they haue a lauful cause therfore to raile vpon our doctrine. What is the cause of oure doctrine, and by what right we may maintayn it, and set it foorth: I will not shew at this tyme, I haue only respect that it is Christes worde. For thus he sayth: The sede is the worde. And verily it can not fall into a wicked Papistes heart to saye, that this worde, that Christ speaketh of here, is euill and corrupt.

But now what saieth Christ, as touchyng the pure and good ground? what encrease cōmeth therof? The fourth part (saith he) commeth to good, and groweth [Page] to ripenesse.

Who therfore can doubt, but that the worlde continueth in wickednes & without amendemēt, although the worde and the doctrine be pure true and without faulte? I pleade not the cause (as I sayde before) for our doctrine. But we at the least proue this, that oure aduersaries the Papists can not but confesse whether they will or no, that the wickednes of the worlde can not bee amended thereby or taken awaye, althoughe that bothe pure doctrine and preachers come vnto it. The very example of Christ besydes Iohn and the Apostles sheweth sufficiently, that the matter can not be brought to suche case, that all shall beleue and embrace the worde. It is the greater parte, and it wyll be alwaies euyll, lewde, and vnfruictfull, and very fewe be conuerted and brought to beleue.

Now if it so chanced to the sonne of God, what meruaile is it, if it chaunced so to Iohn, and to the Apostles, and now to vs also at this time? Shal the fault therfore be layde to the doctrine? Why doo they not as well blame and denie the good sede, that fell vpon the way, the stones, and the thornes. But they should rather folow the truth, and refrayn from railyng and backbityng. His worde is the sede that is sowen. And that is neuer euyll, neither dooth it of his owne pure nature bring forth any other fruicts then good. And if fruicts folow not thereafter, beware thou blame not God and his word.The cause why ye worde is not fruictfull. The fault is in the ground, wherin the good sede is hurte, corrupte, and made vnfruictfull. Wherefore this is but a sclander of the Papistes where as they mysreport our doctrine, for that it is assaulted with so many offences and sectes. Let them condemne them selues rather, and such other that wil [Page] not receiue the worde with a true heart. For the fault is not in the word, but in the hearte and mynd. They are corrupt & also stirred by the diuel to forsake Gods worde: As Christe sheweth in an other parable of a good ground, which is sowed with good sede,Math. 13. and yet it can not be without tares. If ye demand how this commeth so to passe: the diuel (saith Christ) soweth thē in the night: which can not suffer, that all thyngs shold be cleane & pure, and albeit, he can not vtterly roote vp altogither, yet he mingleth his tares with ye residue yt is pure. Now who can blame gods worde, as though it wer ye cause of al sects? Wherfore let al mē take hede to thēselues by this doctrin. For this propretie of ye gospell will neuer be other. Som shal therby be restored & brought to ripe corne. But cōtrarywyse, the greater part shal alwais remaine vnfruitfull. Wherfore here it cōmeth to passe, yt Christ said in the last part of ye Gospell: Many are called, but few are chosen. For when they wil not make their mynds agreable and conformable to the Gospel, but hearkeneth rather to the diuel, & let passe the word, they can not by such wickednes please God. Wherfore they fal not only into cōmon & vulgar sins & offēces, but also (as Christ saith here) thei are strikē with madnes & blindnes, as with a plague for their vnclenlines, so yt in seing they see not: & in hearing they vnderstād not, nor know not, howe yt matter stādeth. Wherfore let euery mā here beware he fall not, neither let him blaspheme ye Gospel for it. For it neuer cōmeth forth without offences & falling: which is not the fault of ye word, but of the malicious & diuelish hert: As the fault is not in ye sede, yt in the way it bringeth forth no fruit, nor amōg stones & thorns. We must fight agaīst this offēce, & labor rather yt euery mā mai get this sede [Page] and praye God, that he will fascion forme and frame our heartes through his holye spirite, and so prepare a way, that when we heare the worde, it may perce into our heartes, and bring foorth fruict in pacience, and that we may obteyn saluation by our faith in Christe, whiche the holy ghost by the word of God and the sacramentes worketh in vs. Which thyng God graunt luckily to come to passe. Amen.

The Purification of S. Mary the virgin. The first parte of the Gospel. Luc. ii.

ANd when the tyme of their Purification (after the law of Moses) was come, they brought hym to Ierusalem, to present hym to the Lord (as it is written in the lawe of the Lord: euery man chylde that fyrst openeth the matrix, shalbe called holy to the Lorde) and to offer (as it is said in the law of the Lord) a paire of turtle doues, or two yong pigeons.

THE EXPOSITION.

IN the historie of this Gospell is set foorth howe the chylde Iesus was presented in the Temple after the time of his mothers in lying. And the Euangelist after the maner of the lawe, calleth the whole tyme of her lyinge in, the dayes of Purification. For the same terme is vsed of Moses.Leui. 12. This was not the law of nature, wherfore the Gentiles vsed it not. But God dyd constitute this lawe amonge his people for a peculiar purpose, that the mother, if she brought foorth a man chylde, shoulde after .xxxiii. dayes come to the temple: but if it were a woman, after .lxvi The very same law hath the Pope made for churchyng (as it is named) of [Page] women that haue layne in chyld bed: cōmandyng that after certain dayes they should returne to the churche to be purified and halowed of their vncleannesse. As though by a certaine lawe, they were vncleane, & therfore vnmete to be present at any holy ceremonies, or to haue companie with the congregation. But the Pope doth this without right. For ceremoniall vncleannes was not natural, but a ceremonie cōmanded by a certayne law, whervnto none wer bound but ye Iewes, neither ought other to be yoked with this lawe.

But this was specially commaunded in the lawe, that the first begotten after the forsaid tyme was expired,The fyrst begott [...]n male muste be presented to the Lorde. should be presented and dedicate vnto the Lorde. For so is it written in Moyses law: Euery man child that openeth the matrix, shalbe called holy to the Lord And that not only of men, but of beastes also: All that was called the Lords, and was the Lordes. And herof sprong the prerogatiue and interest of the eldest son or first begottē, so that they wer preferred in the priesthode and in other things. And because that in so great a numbre of people,Exod. 13. Nu [...]. [...]. this wold haue growen to an infinite multitude, if al the first begotten should remain in the temple to serue the Lord: therfore GOD permitted the parentes to redeme their children by price, as by a lambe of one yeres age: or by a paire of turtle doues, accordynge to euery mans habilitie. And so the sonne was restored to his parents, and yet was called the chylde of the Lord. Here it appereth, that Maries substance was not great, for that she offred but a pair of turtill doues, whiche was the gyfte of the poorer sorte. By this gyfte she redemeth her sonne, and so by this meanes confesseth: that although she be the true mother, yet that it is not her sonne only, but the sonne [Page] of God also as wel as her owne. For he was the first begotten.

The Turke taketh the first borne.The Turke in this counterfeiteth God, where as he taketh from the parentes the most towardest sons and daughters, causing them to be brought vp for his vse. And this is the cause yt he hath such store of mightye warriours. But god dealt more gentilly. He required the fyrste borne for hym selfe, after suche maner, that he neuerthelesse gaue power to redeme them: and to the ende that the Iewes should knowe theyr God, to be suche as delyuered them oute of the bondage of Aegypt, and destroyed in one nyght all the fyrst borne of the Egyptians. Therfore he commanded that the fyrst begotten of the Iewes,Exod. 11. for a memoriall of thys wonderfull deliuerance, shoulde be presented and offered in the temple. And thys lawe is nowe also abrogate and abolyshed, neyther are we Christian menne bounde to this law, no more then we are to other ceremonies made peculiarly for the Iewes.

Christ an example of obedience.And in all these thinges there is no great thyng for vs to learne, except that only, wherof we haue entreated before as concerning the circōcision of Christ: euen that Christ is vnder the law, as though by no right he was subiect nor bound therunto. Wherfore this obedience of Christ I will now shew foorth, but yet not applying it to such an high degree, as I did before. For as I applied my doctrine before to the furtherance of rightuousnes before God, that is, how we were made rightous in the sight of God: so nowe lette it be vnto vs an exaumple of charitie and good workes. For the humble obedience of the chylde Iesus: is so hyghely praysed and sette before oure eies to make vs ashamed: for that he by all hys laboure and longe trauaile [Page] can not stirre vs to doo halfe our duetie. There is so muche crookednesse in vs, that we can not doo that, that is commaunded to be done vnder peyne of damnation and euerlastynge punyshemente. Where as Mary neuerthe lesse, whyche was a virgin, and therfore not bounde to the lawe. For Moyses lawe is for suche women as were broughte with chylde after the common naturall course) yet shee demandeth no pryuiledge more then other womenne hadde, but humbly obeyeth the lawe as all other dyd. And the chylde IESVS, whyche is lorde of the lawe, with whome Moyses is not to be compared: yet submitteth hym selfe so lowely, that hee obeyeth the lawe of his seruant. These examples be suche as proue our vertues and doynges lytle worthy of prayse, and therfore are described in sermons, and sette before vs to make vs ashamed, for that we for this lordes sake, of whome we haue all thynges, do not so much as our necessary duetie byndeth vs, where as he for oure sakes, dothe that that his seruaunt commaunded hym. He therefore that hathe anye vnderstandynge lyke a manne, woulde deteste and abhorre hym selfe: that where as hee seeth so greate an exaumple of CHRIST hys delyuerer, whiche so muche humbleth hym selfe, and sheweth suche obedience, as men coulde neuer haue inuented the lyke: yet wee not withstandynge that, lytle regarde to obey hym, whyche hath power, eyther to caste vs into helle, or ells for to receaue vs into heauen.

Wherfore CHRISTES obediēce putteth ours to confusion and shame, and it ought to admonysh vs of our great dishonestie, yt we may reason thus with our selues: What doo we caytiues? what meane we? [Page] Shall we neuer come to our right wittes, obey hym, and folowe his example, whiche became man for our sake, whiche cried in his swadelynge bandes, whiche was accused at Hierusalem, whiche is obediente to Moyses his seruant, to whome he was not [...]ounde? For hee is the Lorde: and as for Moyses, is scarcely woorthy to bee his seruaunt, and yet he doth that that he was not cōmanded. And as for me I do not that that I am bound, and charged to do vnder pein of damnation.

And this is the first simple and playne doctrine, wherin by the example of Christ, we are put in remembrāce of our dutie, that when we cōsider his great obediēce, we may be pricked with shame, concernyng our lewd nature, for that we refuse to be obedient, for our owne necessarye cause & behofe.Of the fyrste borne. The other doctrine is of the preferment of the first born, for that yt God hath ordeined hym to be of suche an hygh degree, as to be called the sonne of God, and his proper god. This is a great honor, a great priuiledge wherof the Iewes were not a litle prowde. For they disdained all their other brothers, as though that they in comparison of them selues, were not of the numbre of them that pleased god. As many euident exaumples are redy to declare this true, wher as none did more degendre from their kind then the first borne, none dyd lesse behaue them selues to the contentation of their parents myndes. For they coulde not knowe or measure them selues for pryde, they thought them selues onely holy before God, and despised all the reste. Neither coulde we at this tyme if we had suche preeminence, refrayne from like statelynesse, as wee maye perceaue this by the maners of monkes: If they could haue any thing to declare this [Page] their preferment and honour, and say truly: We ar the holye sonnes of God, this priuiledge haue we by his worde and ordinance: how glorious wold they be, seyng that nowe they take so muche vppon them, for a stinkyng coules sake?The first begottē by pride waxed worst. Lucifer. Cayne. And this pride was the ruine & ouerthrow of the first borne: As it was to Lucifer the chief angel. Cain also was the first begotten, and therfore he thought hymselfe most happiest. And this doth Eue declare by the name that she gaue hym, when he was borne, euen that this was the mā, that they shold loke for. She gaue hym this name to garnyshe hym as with a diademe or kynges robe, as though he shold be that promised heroicall persone to come. But euen as of Lucifer was made a deuil, so of Cain was made a wicked prince.Ismaell. There was also no small pride in Ismaell, whiche could not suffer his brother Isaac in the house. for he persuaded hymself, that he should be head of all. And suche pride for the most part was of them all, as thoughe they onely were the holye ones of the Lord, and that all the residue were estemed but for vnderlynges. Wherfore GOD coulde not spare them. Esau for his fyrst byrthes preeminence, thought to become the chief. But God prouided otherwise.Esau. For whē he thought by the priuiledge of birthright, yt he mighte without lette oppresse and neglecte his brother, it pleased GOD to take hys ryghte frome hym, and to put hym besyde the blessyng, euen as he dyd with Ismaell and Cayn.

But for the profe of this matter the example of the Iewes passeth al other.The Iewes For they by good right should haue bene the fyrst begottten in the kyngdom of God and in the churche, and we Gentiles theyr yonger bretherne. But when they waxed stoute and proude, and [Page] would plucke vnto them thinges due by birthrighte, God cast them of, for that they trusted so much in thē selues, and despised other. Wher as it had ben mete for them for that cause to be more gentil, kynd, & obediēt. And for this pride were they reiected from God, & the Gentils receaued. Dauid at Gods request preferred in his kyngdom,Dauid. Salomon the yongest, before his elder brethren, to exclude all prouocations of pride. And the chosyng of Dauid to his kingdom was after no other maner: when God sent Samuel the prophet, to anoint the sonne of Iesse to be kyng for Saule. First cam the eldest, whose pride appered, for that he so cruelly rated his brother in the tents, as though he counted him for his bondmā. But the Lord answered that it was not he, vntil seuen sons of Iesse were passed by, & the pro? phet was fain to aske whether he had any other sonne besides? To whō the father, as though he thought no likelihode in Dauid, answered that he had a litle sonne fedyng shepe. For Iesse could not thinke, yt God wold auanced his yongest sonne to such a chief fortune and state.1. Reg. 16. But this was he that God accepted. The fyrst begotten pleased not God, as he saith to Samuel: I iudge not by the outwarde shewe, but I beholde the hearte.

Carnall prerogatiues ought not to be applied to pryde.But what shall we say to be the cause, that God so greatly neglecteth the first birthright, whiche he ordeined hym self, and aduanceth Dauid to the kyngdom, that was the yongest amongest his brethren, wheras yet by Gods ordinance, the right of the kyngdome belonged to the fyrst borne? Ueryly all hys entente and purpose is, to persuade, that priuileges in bodily thinges, are not regarded or respected of God: Neyther wyll he that the vse of his priuileges and giftes shold [Page] be referred to suche an ende, that therby should spryng pride, statelynes, and contempte. GOD would haue his children sober and lowly, and not proude and loftie. But they that therby take occasion to be disdainfull and arrogant, although they were thervnto aduanced by God, yet be they soone broughte downe agayne. Wherefore when the Angels, Cain, Ismaell, Esau, Elias, and the Iewes waxed proude, and applyed theyr preeminence and priuiledge, geuen vnto them to knowledge Gods goodnes thereby, fyrste to their own priuate pleasure and commoditie, and then to the oppressyng of other: they were reprobate & cast out of Gods fauor, notwithstādyng their fyrst birthright, and outlawed out of Gods kyngdom into the kyngdome of the deuyll. And this practise of God is described in the Psalme. 103.Psal. 103. Who is lyke vnto the Lorde oure God, that hath his dwellyng on high, and yet humbleth hymselfe to behold thynges in heauen & earth. He raiseth the symple out of the durst, and lifteth the poore out of the myre: And the virgin Mary in her songe: He hath put down the myghty from their seat, and hath exalted the humble and meke.Luc. 1. This is Gods maner. He wholly resysteth the proude: neyther doth hee enryche and beautifie menne with his gyftes,1. Pet. 5. that they therby shoulde become extorcioners, and oppressours. And lest he should seme to be ouercome of the proude, he aduanceth nowe and then▪ most basest persons to high honor, and contrarywise throweth down kyngs from their thrones, and bryngeth them hedlong to extreme calamitie, whereout they can neuer escape,

Wherfore among the Iewes the fyrst borne hadde great priuileges in the priesthode and kyngdome was [Page] due to them by gods ordināce. But when they proudly abused this honor,Gen. 49. God dyd not alwais ratifie this lawe. Ruben also was the firste begotten, but he is so cursed of his father Iacob, that he obteined by his birthright neither kyngdome nor priesthode. Abraham also (as men thynke) was the youngest amonge his brethrē. But GOD bestowed on hym, that was due to his brother: And this may ye learne by many examples, that the first borne dyd for the most part degenerate. And there was no other cause of this, then pride whiche thought this: I am the first begotten, wherfore my priuiledge is chiefe in this house, I am Gods holy one, and his peculiar good.

Wherefore lette no manne be proude, yf he excelle in any gyfte of God more then other. If thou be endewed wyth the gyfte of learnyng, vse that gyfte to Goddes glorye, and to the profyte of thy neyghbour. Boast not thy selfe so muche thereof, as though thou receauedst it [...]t. They that passe other in holynesse, beautie, rychesse, or any other gyfte: Lette hym beware of thys, as muche as hee woulde of death, that he chalenge not those thyngs as his own, and so cast hym selfe out of Gods kyngdome by commyttynge sacrilege. For GOD in the fyrst moste excellent and auncient Patriarkes hath declared, howe greately he was offended with pryde and statelynesse: where as they all for the most part degendred. Iohn the Baptist continued accordyng to his fyrste birthright, and almost none els. But all other for the most part were of suche intollerable arrogance, that they obteyned not this chiefe commoditie of thys renoume: vntyll at laste the Iewes by theyr fall and ruyne gaue vp their ryghte to vs Gentiles: For nowe the byrthryghte of [Page] the churche before God consisteth not in ciuill and corporal matters, as the Pope boasteth,They that beleue in Christ are the first be gotten. countyng himselfe chiefe Bishoppe, wheras he is scarsly a dreame: But the priuiledge of the Churche is in baptisme & in the worde of GOD. For although our bodelye and corporall birth maketh greate diuersitie in vs, yet by baptisme we are all equall. For we are all borne out of the churche, whiche is an vndefiled virgin in spirit. For it hath the pure worde of God & his Sacramēts. And the church is pregnant and great with child, and alwaies bringeth forth Christians, which are the first frutes & proper goods of God. And one man no more than an other. God will haue vs acknowlege our honour and renoum in this, that we through baptisme are borne the sonnes of God, and his proper goodes. He did not so by all nations, he shewed not the iudgements of his mercie and grace to them, whether they be Turkes or sarasens. For they regard not these priuileges of the first begotten. Neither will they hear or see these thinges that make vs first borne before God. And for as muche as we obtaine this honour from God and his grace all Christians a like, we ought not by our fault so to behaue our selues, that the thinges that are geuen to our cōfort against the wicked, shold through pride be our destructiō. It is the greatest renoum of Christs churche. For she, as a mother, by baptisme, the worde and faith bringeth forth Christians, & the mēbers of the church. Wherfore in all those things if christiā men will haue respect to their birth & condicion, they shal haue no occasiō to be proude. For whatsoeuer they be, it cōmeth of the grace of God by baptisme, faith, & the worde, which are equallie belongyng to all Christian men, makyng no man more Christian [Page] then an other before God through his mercie. All before God are priests and kynges. And of this renoum can neither Turke nor Sarasyn boast. Yet is not this renoum graunted to our ambition to corrupte & seduce, as the Pope doth, that vsurpeth the supremacie ouer all christendome without the commandement of God, by the instinkte of ye deuil only. For this is a continual and vnchangeable rule among the Christiās (as it is taught in the parable of the hired laborers) that no man in dignitie and worthines prefer hymselfe before other.Math. 20. For there is but one baptisme of all. And wher as there must nedes be teachers and pastours: yet these be but ministrations and offices,Ephes. 4. that haue no power to make the children of God. For baptisme and the worde, and fayth in the worde causeth vs to be the children of God, and the first borne.

God hateth pride.Wherfore it is well set foorth in the churche for a doctrine, that the example of the firste borne in the olde Testament, and their pride, shoulde teache vs that GOD can not suffer pride. And he that wolde be safe from this daunger, must nedes humble and submitte hymselfe. But this tale were as well tolde to a deafe man as to the worlde. For it abuseth the most folishe and vaine thynges that be to pride. And for as muche as the worlde will in no wise folowe better councell,Iac. 4. GOD ceaseth not to withstand the stubborne and proude. They are by daylye examples caste downe, [...]. Pet. 5. euen as Lucifer and his angels were out of heauen. And this is one part of this gospell, as muche as belongeth to the historie and the presentynge in the churche.Iob. 4. 2. Pet. 2. After this doth the Euangeliste reherse, what chaunced, when they presented Iesus, as theyr firste begotten sonne in the Temple, and redemed [Page] hym wyth a gyfte. We wyll take that in hande at an other time to entreate of. And nowe let vs pray vnto GOD, that he will preserue vs by his grace againste all pride, and kepe vs in obedience and lowlines to his most godly wyll. Amen.

The second Sermon of Simeon in the Temple. ¶The Gospell. Luke. ii.

AAnd beholde, there was a man in Ierus a lem whose name was Simeon. And the same man was iust and godlye, and loked for the consolation of Israell, and the holy ghost was in hym. And an answere had he receyued of the holye ghoste, that he shoulde not see death, except he first sawe the Lorde Christ. And he came by inspiration into the Temple.

THE EXPOSITION.

THis is a notable hystory, wherwith is ioyned also a notable Sermon,Howe Christ is reueled. whiche Simeon preached openlye in the Temple as concernynge the childe Iesu. And it pertayneth vnto other reuelations openynge this child to the worlde, & especially to make him knowen amonge his owne people. The fyrste reuelation was made to Marye by the Aungell. The second to Ioseph and that also by an Aungell.Luc. 1. Math. 1. Luc. 1. The thyrd by Elizabeth Iohns mother, whā she receued mary great [Page] with child, and when the child sprang in her wombe. The fourth by Zacharie Iohns father. And although he named not the person, yet he declareth euidētly, that Christ was cōme, & that it was the time of Messias to be borne in, wheras god being mīdful of his holy couenaunt, now performeth it. And after these reuelatiōs, whiche be fel before Christs byrth, other folowed whē Christ was newe borne.Luc. 2. The firste was of the Angell vnto the shepherdes watchinge their flocke. And the shepherds also kepte it not priuie,Math. 2. but spred abrod the sermon of the angell euery where. After yt was there made a reuelation by the starre vnto the wise men.Luc. 2. And last of al these two reuelations by the testimonie of Simon and Anna the prophetesse: which both bare record in the temple of this child: That he is the comforth of Israell, whiche shall helpe the worlde againste synne and death.

And first, let vs accordyng to the description of the Euangeliste consider the matter,The reuelation of Simeō came by the holy ghost. as concernyng Simeon: And he (saieth the texte) was a righteous man, godly, and suche a one that feared God, lokyng for the consolation of Israell, that is, hauing a ful hope, that God would shortly fulfill his promesse, & send Christe. And it is a sure token that he had a pefect hope & faith in this, for that it was reueled vnto him that he shold not see death, before he had sene Christ the anointed of the Lord. And this faith was not a vaine opiniō nor rashlye conceaued, as men do commonlye imagine in matters that fall by chaunce and fortune: But the holy ghost had touched his heart, & that doubtles by gods worde, after that he had considered the prophecie in Genesis.

Gene. 49.That Christ shold come at that time when the sceptre [Page] was taken from Iuda, and foreiners had it, likewise he had caste the count, and duly numbred the times as touchyng the weekes of Daniel. These prophecies cō pared with the tymes, semed plainlye to him, that the time was come wherin Christe shold be reueled. But this motiō in his minde was wrought by ye holy ghost and by his peculier operation, that he shold liue vnto that time, and see Christ the Lords anointed with his eyes.

Wherfore by the singuler procurement of the holie ghost, when Marye and Ioseph came into the temple to present the childe before the Lorde and to redeme hym by an offeringe: Simeon also commeth into the temple, not by chaunce, or of custome, but by the motion of the holy ghost, which put in his minde, that it was the very houre, wherin he might behold ye borne Messias in the temple, whome he had hitherto loked for. Wherfore he toke no doubtful deliberation about the matter, when he saw the child: but went forthwith and toke him in his armes, shewinge therwith all maner of ioye & myrth, that is accustomed to be shewen in suche greate and comfortable matter. And there he pronounceth before them all suche an hartie thankes geuinge vnto God, that teacheth that he truely estemeth this gyfte, and certified other also of this great matter.

And he appered to other and especially to the priests not to do this of any custome, Simeon semed to them not to haue his right wittes. For all that was done, was litle estemed, the chyld beyng yonge, the parents poore, and nothing had in estimation. But Simeon is nothing moued with this poore shew, neither regardeth he the iudgement of other in this behalfe, but [Page] boldly and frelye affirmeth, that this is the very child, in whome God hath ordayned succour and saluation not only for the Iewes, but for the Gentils also, and for all men. If a man shoulde demaunde of Simeō, howe he knewe this, wher as there appered at this tyme in hym no notable thynge more than in other, & wher as there had ben many before this time more likelye persons, whiche for their magnificence might seme more apte for this purpos: he might haue had a iuste cause so to haue done. Wherfore, this is a merueilous case, that causeth the parents Ioseph and Mary to wonder, when they see this man Simeon, without externall signes to perceaue such an inwarde light in this childe, as wherby he acknowledgeth Christe, notwithstandynge that he was hid by that poore shewe. The parents were certifyed of this child what he was, by the Angels, neither could these thīgs appeare to be opened and reueled to Simeon by flesh & bloud. And this was a certain token of the church and congregation of GOD at that tyme, when certayne were confirmed by reuelations from GOD. They that were chief at Ierusalē, as the high priests Herod, the Scribes, the Leuites, and Phariseis, dyd not muche regarde the scriptures and the promises as touchyng Messias. All their mindes were bent, to encrease their power, their dignitie, their authoritie and riches. And amonge them was there a litle number despised and vnknowen, of the faythfull. Of the which was Mary, Ioseph, Zacharie, Elizabeth, the sheppeherds, Simeon, Anne the prophetesse. These had all their hope fired, not in wordly things, but in the promises as touchinge Christe. They looked for them to be fulfilled, and with them they comforted themselues, [Page] and obtayned them as they trusted, wheras the hye Priests and suche lyke were sent awaye emptie. And after lyke maner is ye state of the church at this tyme. There is alwayes a people that is poore & hungrye, whiche hath God and his worde for their falsegarde: That doth it only regard, without anye further care.The state of Christes churche in this worlde, is poore and miserable. Wheras the Pope and his adherentes in the meane time, which are named the holy churche, knoweth nothing of God nor of Christ nor of his worde. For they regard and esteme only things of this worlde, & boaste themselues for Christian men, because that they can do more with their riches and power, than the other common sorte in the congregation.

Wherfore you must beware in both parts, yt ye be not seduced. The hie priest execute ye administration, & yet they are not in ye true church. And so y• pope & ye bishops take vpō thē the gouernance of ye church, & yet are they not ye church. For if they were, they wold not persecute y• word, but rather reuerētly extoll it. In the contrary part, Mary, Ioseph & Simeō are without al nobilite, & of ye cōmon sort, & therfore are vnknowē with such like. But these are they that know Christe, in whome dwelleth ye holy ghost, & gouerneth thē, yt they may encrease in ye knowledge of Christe & be saued. In both parts (as I saied) ye must beware ye stūble not. This is no tokē of ye true church, for yt the pope & his vsurpeth their administration in such pōpe, neither may we gather herof, yt they can not erre & be deceaued, or yt they must nedes be gods people. This appeareth to be false ī this first history of Christ. & on ye cōtrary part, ye litle flock is not therfore to be despised. Neither is ye felowship of gods light to be taken awaye, for because that they that beare it, are in the worlde abiect persons. [Page] For this is the maner of gods kyngdome in earth, euē to be neglected and abhorred of the wise, and to be aduaunced and set forth of the poore, to whom it is truely reueled. For they can put their trust in no worldly ayde, as they do, which leane al to power, riches, councels, decrees, &c.

And let this be sufficient as touchyng, the first part of this historie, wherin Simeon by the holye Ghost acknowlegeth the childe Iesus to be the annointed of the Lord. After this I wil take vpon me to entreat of his sermon. Wherby he signifieth to other, what great helpe and what thynges he surely knoweth to be to come of this child.

And furthermore, what is his office, & the greatest thing that he worketh in all the worlde: that we herby by this example may knowlege Christe, and be saued. The euāgelist before described that Simeon receaued an answere of the holy Gost: that he sholde not die before he had seen the annointed of the Lord. And when that promesse nowe was fulfylled in the temple, he beheld with his eyes, the child Iesus, and toke hym into his armes, and pronounced these wordes with a ioyfull spirite: saying.

Lorde now lettest thou thy seruaunte depart in peace accordyng to thy worde.

That is: Now wil I gladly without any refusing yelde my selfe to nature.Death maketh hartes to feare. Flesh and blood hath no such kynde of speache. For we knowe all very well, howe it goeth at that time, when we muste departe out of this worlde. Then is there sorow without hope, thē is there conturbation, trouble, and anguishe of minde, [Page] death, desperation, and lamentable cries, &c. Neither can the naturall man otherwise do, as it is to see, by the exāple of brute beastes, wheras is only a naturall death. But in men it is called the death of syn.Rom. 6. For death is enioyned to vs for syn. And what feare and despaire commeth by synne, we fele by experience. Wherfore mannes death is muche more greu [...]ous to them, then it is to all other thynges, that by the law of destinie are appointed to die. For they must abyde the wrath and iudgement of God, which are ioyned with death, and neuer hath ende. If these thynges accompanied not death, it wold not be so terrible a thing for mē to die. It is no litle grefe that commeth by departyng from thinges most delectable and dere vnto vs, wheras we must therwith leaue wife, children, frends and suche lyke: But yet it passeth al greife, to fele sinnes, to dreade gods iudgemēt, to be opprest with death without any wayes to escape. Wherfore the worlde can not singe this songe with Simeon, when death commeth. But it beginneth rather to synge this morneful verse, O Lord, I am giltie & cōdemned for my sinnes, Wherfore I can not be suffered to departe from them in peace. My minde trembleth and shaketh, I see no helpe offered to me. I knowe from what thinges I must depart, but I can not tel what thynges I shall haue hereafter, excepte this that I am sure of Goddes wrath and damnation, suche is mans minde towards death. Neither can it fynde in nature or reason anye helpe or remedie against suche feare. And therfore it must nedes at the cōsideratiō of death fall in despeire.

Wherfore this lesson and doctrine,Simeon learned not this way to dye by man. that is put forth here to vs in the example of Simeon, is not of mans witte. He drew to his death without tremblynge: he [Page] despeired not to be saued after the maner of other. He knewe that he was olde, and that olde men haue no longe continuance in this life, he feleth his strength more and more to decay. He perceaued not only by the necessary course of nature, but also by his owne perill, that the time was nigh, wherin his frame sholde be disolued. But yet he is not dismayed therby, but euen now desireth and wisheth for the resolution therof, the which all other, and especially old men wold wish neuer to come. It appeareth that he had marueilous helpe, syth that he went to death, with suche strength of mynde, and ioyfull courage. For if it had not ben for that, he could neuer haue ben so glad at the beholdynge of death. But what thynge shall we say that it was, wherwith he was armed against it shall we saye he was no man, or that he was without sin, and therfore feared not gods wrath. But the maner of obtaining saluation through this light, vttereth plainlye, that he felt himselfe to be a synner and a man in danger to gods ire and wrath. And syth it goeth so with men & synners, what peace is it, that this old man boasteth of? His wordes shewe euidently, that he had such sence & felyng of peace, as cold be hindred neither by mans fraile estate, neither by contagion of syn. And this is the thinge that ought well to be marked in this man, that we sinners also may surely truste to the same. And herby it may comme to passe, that synners maye obtayne peaceable and quiete myndes agaynst death, as we see Simeon to be indued with so greate and vncredible confidence and truste. He had hard before that he shold not see death. Now he perceaueth what was vnperformed of the couenant. Yet he thought it not good to vse anye vnluckie wordes and to saye, [Page] that he must die, seinge he hath obtayned and gotten hym, that is the Lorde of lyfe and peace. Wherfore he expoundeth death, to be but a licence of departyng in peace, as souldiers after battaill are licensed to retourne home vnto their frendes and acquaintance.

But nowe let vs learne of hym this kynd of wonderful exposition. For he is a gentle and free instructer. He sheweth very louingly the ful reason & meanyng of his opinion and iudgement without askyng, wheras he sayeth.

For min eyes hath sene thy saluation.

Here he speaketh of the childe Iesu, namynge him saluation, sauynge health or sauiour. Therfore whether he alludeth to the name of the childe, whiche he knew and learned of his mother or whether he knew it not, yet properlye he toucheth the thynge that was meant by the name, so that he consenteth in all points with the Angell,Math. 1. whiche brought this diuine name from heauen, causynge hym to be named Iesus, because he shoulde saue his people from their synnes. Simeon calleth him the saluatiō of the Lord, that is, whome the Lorde himselfe ordained to be a sauiour. And as touching this name, I haue spoken before of the childe Iesu: that wheras God hath ordayned the maiestrate, the parēts, and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes, lawyers in expoundynge what is euery mans right: So yf this chylde had not cōme with an other kynd of saluation, Simeon could neuer haue had suche great confidence in his matters as to expound that his death was but a licence to depart, or a salfe conducte to go in peace, he could neuer haue regarded synne and death so lyghtlye.

[Page]Wherfore sith Simeon confesseth, that he shall depart in peace out of this life, bycause he hath sene the saluation of God, he defineth plainly that he is a sauiour againste sinne and death. For how colde he els haue suche sure confidence of peace in a sauiour that was a man? This description is not lightlye to be regarded. For it cōprehendeth a great wayghtie matter in fewe wordes. It is but one child, whom Simeon so nameth. Wherfore it is herby euidently proued, that whatsoeuer is beside this childe, seme it neuer so commendable through the name or outwarde shewe therof, yet can it haue no power to bring to saluation, or to put awaye death and synne. But whosoeuer suffereth it to be applied vnto hym for saluation, worketh his owne damnation.

Wher Simeon by this worde, mindeth to abolishe and derogat all rites,The law and good workes cā do nothing against sin & death. and ceremonies and all the obseruations of the lawe, that no man shold put any hope of saluation in them, and that whosoeuer trusteth in the lawe & in his workes, shall neuer obtayne to be saued. For wheras he by a notable praise calleth this child the saluation of God, it is easye to gather therby, that all ayde and remedie againste death remaineth onely in hym. Wherof then commeth this hope in the Iewes, that put suche trust in the law and his workes? What meaneth the Pope and his adherents, so highly to extoll Masses, Pilgrimages, pardons, as though saluation came by them? syth this is the name of this child only, neyther may it be geuen and communicat to any thyng or creature besydes.

The worlde ordaineth his sauiours besyde Christ.The only wordes of Simeon may be taken for an argument, against these wicked persuasions and opinions. For mine eyes, saith he, hath sene thy saluation, [Page] I say, euen that thou almightie father hast ordayned hym to be a saluation to synners. For the worlde must nedes finde out saluations againste sinne. The Iewe thinketh it saluation, if he obserue the law. The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe, and some chose certaine of the sainctes to be their patrones and defenders against synne and hell. All thinke that purchasyng of saluation cōsisteth in their maner of lyuing. But who can number the workes that procede of mēs traditions, and Idolatrous seruice in the popedome, wherin consisted their chiefe hope of saluation? Yf they had well considered this verse of Simeon, they shoulde haue perceaued that this ought to haue ben auoyded as a most haynous sacrilege and robbing God of his dewe honour, and they wold not haue ordained any other sauiours, thā was determined by the saying of Simeon. They wolde haue suffered hym onlye to haue this glory, whom God had appointed so to be, in whome no man that trusteth can be disapointed. For to this ende came this child, and for this purpose was he sent of God, euen to bring saluation vnto vs.

Wherfore in this saluation whiche God hath prepared, there is suche store of sauing helth,The saluation of God canonly saue. that the conscience may therby haue perfect quiet, and neuer more dreade the crueltie of death or violence of synne, or the ragyng tyrannie of the deuill, for as muche as he hath the sauing health of God prepared redie, that is, the almightie and euerlasting saluation, whiche lacketh no kynde of succoure and helpe to saue vs againste synne and death, and geue vs abondance of lyfe and rightuousnes. Let vs only with this Simeō embrace this child, that is stycke vnto hym with a true faith, that [Page] we maye conceyue a sure comfort by hym. For when this is surely printed in our heart, that this child is that prepared saluation ordained to helpe vs againste synne and death, then doth ensue therof suche peace of cōscience, that syn and death skeareth vs but in vaine. For our sauiour is redye to helpe vs against it.

How this sauiour saieth.And to entreat more at large of the saluation, that commeth by this child, let vs take the record of Iohn the Baptist discribynge hym thus: Behold the lambe of god that taketh awaye the synnes of the worlde. In these wordes is described the sacrifice vpon the crosse for syn,Iohn. 1. and the conqueringe of death by his resurrection to iustifie vs and to make vs rightuous. Wherfore to the obtainment of this saluation, he by his death and resurrection geueth vs helpe against sin and death. And albeit that a Christian man must not omitte to do good workes, yet is not saluation obtained therby, neither remission of syn, but this is only obedience due vnto god, which god requireth. And he that will not performe it, is not deliuered from his sinnes,Good works. for his disobedience. For this is the only true way to obtayne that, euen that he that seeketh howe to be deliuered from syn and death, sholde whollie flee to this saluation, that is prepared for vs of god, that it might take our synnes vpon hym, and make satisfaction for them, & so deliuer vs. He that doth this, may say with Simeon. Whatsoeuer feare or dreade by death and other perils is set before vs: this is my sure comfort againste them all, that thou Lorde lettest thy seruaunt departe in peace. He that trusteth to anye other thynge, shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not haue this sauynge health, but in death and damnation [Page] shall he perishe. Neither muste we make anye suche difference betwene vs and Simeon, as thoughe he myght more boldlye truste in this saluation, because he had power to take the childe in his armes and to beholde hym: and we not so, because we haue no suche power. For as touchynge the effecte of the matter, the bodely presence is not auaylable, or hath no great importance.Simon hath no more prefermēt in this saluation then we haue. Many other Iewes doubtlesse dyd at that very time beholde CHRIST, and yet obtayned no saluation therbie. Only this was effectuouse in Simeon and furthered hym to saluation, for that he thorowe the inspiration of the holy Ghoste embraced this childe, whiche nothynge differed from other children, by reason and sence, as that onlye sauiour, whiche was promised to the fathers, Abraham and Dauid. And in this are all Christian men equal to Simeon. For the very same Christe is offered to them by the worde of the Gospell for their saluation, whom Simeon coulde no other wayes knowe to be the saluation, then by the worde. And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs, and yet he obtayned not saluation therby, but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child. Which is as able to saue thee, as Simeon.

And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth, least it shoulde seme to pertayne vnto fewe, sayinge.

Whiche thou haste prepared before the face of all people.

[Page] Christ is the saluation of all men.This child is a saluatiō against death & syn, & this maketh Simeō to departe in peace. But he is moued by the consideration of this sauinge health, to open vnto al other, by geuyng so euident commendation of it, for what purpose God hath prepared this saluatiō. This saluation (saith he) is not only ordained for my sake. But many belong vnto the felowshipe and fruition of this sauing health.Simeon putteth no difference betwene the Iewe and the Gentile. For God hath prepared this saluation before the face of all people, so that this child is not my sauiour only, neither his mothers, but the sauiour and saluation of all men. Simeon sayinge is large and great. He pronounceth him to be the sauiour of all nations, as well as of the Iewes, notwithstandyng that there was a great difference betwene them, by reason of Moses lawe and the diuine ceremonies. But when he cōsidereth this child, he can make no difference. For both haue like nede of saluation to be deliuered therby from death & sinne. For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death. By this sauiour only is all saluation prepared.Gene. 22. This sauiour is not suche a one, that came for some, & for some not. God hath prepared (sayth he) this saluation not before the face of certayne, but before the face of all people. The whiche sentence is all one with the promesse made vnto Abraham, where as he promiseth blessynge to all kyndredes in his sede. Neither can the Iewes be excluded frō all tribes neither from all people: But they that are blessed, were not blessed before, but liued in gods curse. Wherfore the meaning of this is no otherwise to be taken, but that if this be the saluation of all people, than is there none at all that can be saued, whiche lacketh this saluation. And this is one thinge, that Simeon maketh [Page] all men equall, pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes: excepte they obteyned saluation by this sauyng healthe.

The second thynge is, well to consider the pythe of these wordes:What reason thynketh of and to conceaue a delectation and comfort by them. The cause and spryng of all our misery is this: our conscience can not denye hyde and cloke synne. And synne muste nedes abyde Gods wrothe, which is the most peinfullest styng of death to fear the iudgement of God. For we can not denie but that sinners must abyde punyshment. Now through this perceuerance and felyng of this dreade, there is no hope of pardon and grace. If these thoughtes be well considered, they be so heynous, that they count God to be a cruell and an vnmercyfull iudge, that will remyt no part of the rigour of the lawe, but execute it with extremitie. Thus can we conceaue no other opinion of God, and thus are we ouerladen with the heuynes of the burthen, and opprest with the rodde of the taskemaister, and beaten with the shoulder wande,Esai. 9. accordyng to the saying of the Prophete.

But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete, as touchynge this chylde, describeth God after an other maner, than any mans conscience is wont to conceaue or thynke of hym. For if it were the wyl of GOD to punysh sinners with extremitie, without grace and fauour, then were it a vayne thynge to truste in mercye shewed in this Sauiour. Nowe are the woordes of Simeon playne, that God hathe prepared saluation before the face of all people, Wherein all men may bee saued. Wherefore hereby maye it bee euidentlye perceaued, [Page] what is the will of God, accordyng to Paule. 1. Tim. 2. euen that God would haue all men to be saued, not onely with bodily saluation,1. Timo. 2. but with euerlastyng saluation prepared agaynst synne and death. For to this ende is that saluation ordeyned, which God hath prepared for all people. Who therefore woulde dreade this God?The cause why all are not saued. Who woulde tremble at his iudgemente, seynge that he declareth so openly, that it is his wyll we shoulde be saued, and seyng that he hath prouided all thynges necessary for our saluation? And wher as many peryshe, and be damned, not obteynynge thys saluation, God is not the fault therof, but the stubbornes of man,Note well. whiche despiseth Gods wyll, and careth not for this saluation of God, whiche is ordeyned of God to saue all men. If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke, and yet some woulde not vse that benefyte and remedy prouided for them, the faulte were not in them that prouided for the sustētation, but in thē that should haue receaued it.

In like maner goeth it with men in the world: The saying of Simeon is true. God hath prepared this saluation before the face of al people. yf the Iewes iudge them selues vnworthy to receaue it, yf the Pope and the Turke despise it, and thou canste not fynde in thy heart to accept it, if now it cometh to passe, that thou and all these be damned, ye can blame none but youre selues, which refused the saluation and grace of God. If this saluation seemeth not agreable to thy reason, thou mayst searche with thy self where it may then be had.There is no saluation but in Christ alone. But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe, yf thou [Page] let passe this saluation. Wherefore if thou carest earnestly for thy saluation, imbrace this chyld. Know for a suretie that God is mercyfull vnto thee, and pardoneth thyne offences for this chyldes sake, and so shalte thou well perceaue, that thou art saued. For he is the only saluation agaynst synne and deathe. But if this way of saluation pleaseth thee not, accuse thyne own stubbornesse, whiche causeth thee, that thou canste not escape Gods wrathe and damnation.

For GOD is not in the faute. God hath prepared saluation. Which is a sure token,God is not the author of any mannes damnation. that he would haue mercy on synners, and delyuer vs from our destruction. And he hath not prepared it onely, but also proffered it to all people, that all myght remembre, that all theyr saluation consysteth therein. Not onely Marie, Paule, Simeon, Peter: but all people ought to trust in hym. Who soeuer hath nede of helpe agaynst synne 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.’

[Page]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.Christ giueth lyght to the Gentiles. 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, yt 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,Iohn. 3. then to thynke that he hateth vs for [Page] our synnes, and that we shall peryshe in our synnes, & yet this thought causeth gret trouble in our hearts,A syngular comfort for al synners. 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.The diligent study of Simeon in the prophetes. 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,Gen. 49. Dan. 9. Esa. 49. 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 ye 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,Rom. 3. for that that God cōmitted vnto them the lawe & the Prophets, and named them his people. [Page] 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,Galat. [...]. 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.

[Page]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,Halowyng of candels. 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, wherein euery man must beare a burnyng candell. And so by this meanes ye Papists passe ouer the daye wyth shewes and triflyng games, and yet they cloke al theyr doyng wyth an holye pretence of Goddes seruyce: Wyllynge that it shoulde bee taken for a memoryall of the commynge of Ioseph and Marie wyth the chyld into the Churche: They make dyuers expositions also, what the candelles shoulde sygnyfye. [Page] And if a man shold demaunde of them,The Papists borowe the most parte of their religion of the Iewes & of the Gentiles. why they doo all these thynges: Here they doubte not to answere, that it was a maner of the Gentiles, at the Calendes of Februarie, to cary about fier brandes both in cities and townes: And that Pope Sergius ordeined, that it should be turned out of a Gentile ceremonie, into a christian ceremonie. And here ye maye see how welle they doo, that learne of the Gentiles howe to honor God, and so ordeyne their christianitie therby. For the most part of all their seruice is grounded on suche a foundation, that either they folow lyke apes the law of Moses, or els while they go about to correcte the abhominations of the Gentiles, they ordeyne by lawe in the churche more greater abhominations. And they are euen well rewarded for their foolyshnes. For why would they not heare Simeon preachyng of this saluation, and lyght of synners, and glorie of the righteous? Now is it conuenient for vs to haue respecte to this lyghte, and to geue God thankes for it, and always to be myndfull of this doctrine of Simeon, as touchyng this chyld. God our heauenly father, blesse the gyft of this lyghte, and graunt vs saluation therby. Amen.

The Sonday called Quinquagesima. ¶ The Gospell. Luke. xviii.

IEsus tooke vnto hym the twelue, and sayde vnto them: Behold, we go vp to Ierusalem, and al shalbe fulfylled that are written by the Prophetes, of the sonne of man. For he shalbe deliuered vnto the Gētiles and shalbe mocked, and despitefully intreated, and spitted on. And when they haue scourged hym, they wyll put hym [Page] to death, and the thirde day he shall ryse agayne. And they vnderstode none of these thinges. And this saying was hyd from them, so that they perceyued not the thynges whyche were spoken. And it cam to passe, that as he was come nigh to Hierico, a certayne blynd man sate by the high way syde beggyng. And when he heard the people passe by, he asked what it meant? And they sayd vnto hym, that Iesus of Nazareth passed by. And he cried, saying: Iesu, thou sonne of Dauid, haue mercy on me. And they which went before, rebuked hym that he shoulde holde his peace. But he cried so muche the more, thou sonne of Dauid haue mercy on me. And Iesus stode styll, and commaunded hym to be brought vnto hym. And when he was come nere, he asked him, sayeng: What wylt thou that I doo vnto thee? And he sayd: Lord that I myght receyue my syght. And Iesus sayd vnto hym: Receiue thy syght, thy faith hath saued thee. And immediatly he receyued his sight, and folowed hym, praisynge God. And all the people when they sawe it, gaue prayse vnto God.

THE EXPOSITION.

THere be two partes of this Gospell. The first is a prophecy, wherin Christ sheweth his disciples of his passion to come. And these be the wordes whiche are repeted by the Angels to the women at Christes sepulchre: wheras they said: Remēbre that he said vnto you before, when he was in Galilee:Luc. 24. The sonne of man must be deliuered into the handes of synners, and be crucified & ryse agayne the thirde day. For this iourney of Christe is now from Galile to Ierusalem, where as he was crucified. The second part is a miracle of the restoryng of syght to the blynde.

[Page] The disciples of Christ vnderstande not Christ.Thyrdely, the Euangeliste saythe, that the Disciples vnderstoode not the Prophecie of Christe. They suspected that it was an allegorie, and that it oughte to bee taken otherwise thenne it was spoken. They coulde by no meanes beleue the wordes to bee trewe as hee spake them: They gathered the myracles whiche Christe wrought when he raised vp the deade, and gaue sight to the blynd, that god was surely with him And that the kyngdome semed hereby to become his, and that they shold be lordes, dukes, & Earles, in that kyngdom vnder hym. For what daunger in ye world or what case would put downe suche a mighty man, that coulde with his worde take awaye death and all euyll: Neyther could they thynke, but that there was fellowshyppe, vnitie, and coniunction betwene God and hym: and therfore that hee coulde not be so forsaken of God, that any euyll shoulde haue the vpper hande of hym. And what man that is ignorant of the greate secretes of God, coulde iudge otherwise?

But in the mean time herby is it signified, that this is the nature of al good works,The workes of God are not vnderstanded before thei [...]me to passe. that when they be shewed before they come to passe, they passe mans capacitie. But when they ar fulfilled, they ar perceiued and appeare open to the sences. And thus dothe Iohn oftentymes reherse, that the disciples of Christe, perceaued afterwarde, that Christ had spoken vnto them.

Wherefore Faythe is of necessitie required to the worde of God. For when God speaketh, he dothe it after his maner,Faythe is requisite. on suche wyse, that hys wordes are of suche thynges, as are farre oute of the capacitie of naturall reason. And so longe is faythe requisite, vntylle the thynge bee fulfylled, whyche was spoken [Page] of before.

As for an example. The word of God teacheth vs of the resurrection of the fleshe. Reason vnderstandeth it not: they that take reason for their guide, as the wise of the world doo, they mocke and scorne christen men, because they consente to this article so soone, that there should be an other life after this. Likewise it can seme nothyng agreable to reason, that god shoulde become man, and bee borne of the virgine Marye. All these thynges are to be receaued only by faith, vntill that in the lyfe to comme, they shall be felte and perceyued in very dede.

It semeth a great foly to reason, that by the water of baptisme, Gods grace and fauour shoulde be obteined without desert or merit, or that remission of synne should be geuen by absolution and preachynge of the Gospel. It counteth christen men to be very folyshe in this poynt. What thynkest thou (sayth reason) shalbe done by these small tris [...]es? Thou must rather do such thynges, as are comendable before God for their peyn and greate trauayle that muste bee taken in doynge theym. We nede not to goe farre to proue this. The Popes doctrine tendeth wholly to this ende, to make menne obtayne remission of synnes by their workes. For it semeth but a fable to reason, that men should be made acceptable to God & meete for Gods kyngdom by Baptisme. The word it self is but a despysed thing. And the professoures therof are but weake synners. Why shold not reason therfore thynke it a madnes to commyt lyfe, riches, and all thyngs els to this worde? We may thank reason only, for that notwithstanding so great knowledge and light of the word, yet so few [Page] beleue. All the other multitude hateth this doctrine as a pernicious and erronious thyng, as though it sette men at libertie to do all kynde of mischief, and to lyue without regard of honestie and godlynes: neyther can reason iudge otherwise. And therefore is the doctrine of faith set foorth to christians, for that the thyngs set foorth in the worde, are not agreable to naturall capacitie. But yet they count it worthy to be beleued, because it is Gods worde: whiche wyll, when the tyme is come, bryng it to passe. Then shall we haue perfect vnderstanding of that that now passeth our capacitie.

The example of Dauid. But the Scripture is full of examples. Dauid, before that he fought with Goliath, beleued that he shold ouerthrowe and kyll that huge and myghtye gyaunt. And this he declared to Saule: The Lorde (saith he) that delyuered me out of the hand of the lyon, and out of the hand of the beare, shal delyuer me out of ye hand of this Philistine.1. Reg. 17. Lykewise he sayeth agayne: This vncircumcised Philistine shall be as one of them, that reuile the hoste of the lyuyng GOD. And agayne he saythe to the Philistine: The Lorde shall geue thee in to my hande, and I shall strike thee, and cutte of thy head. These wordes bee spoken of the mouth of Dauid. but yf they were Dauids wordes onely, and not the wordes of God, they should neuer haue taken effect. But they are Gods, and Dauid beleued them, before they came to passe. Wherfore afterward they toke effect, and it maketh no matter, that some thoughte it a foolyshe enterprise: and therefore coulde not beleue, that it should come to passe as it dyd afterward. For it semed impossible, that Dauid, beyng but a yonge man shoulde with suche a little stone ouerthrowe suche a greate Gyant. But Dauid beleueth it, and dothe it in [Page] dede. Then the matter appered certayne, and not fayned. When he came fyrste and spake the worde, reason iudged it a vayne and a foolyshe enterprise. For after this maner dyd reason counte: Dauid is yong, and a shepheard without knowledge of the feats of warre, and nowe he gothe forthe vnarmed with a staffe and a slyng, as though he would fyght with a dogge. But the gyant is harneissed, and commeth with his shielde and speare. Wherfore he crieth oute and sayth: Thou foolyshe boy, takest thou vpon thee that, that none in the hoste durste take? And Dauid hym selfe sawe no more then this by reason, but he beleued more, euen that God woulde reuenge this blasphemie, and saue hym: and so it came to passe.

But to be short, this is the maner of all good wordes and workes, that before they are done,Baptisme & the resurrection of the dead they seme impossible, and yet they take effect. And when they ar come to passe, then they seme easy to reason. But before they are done, they belonge not to reason, but to Faith. For where as we are washed from sin by baptisme, and shall rise agayne from death in the last day reason shal neuer vnderstand it. And especially sith the saintes and godly men haue so diuers chances. Wherof some are cast as a pray vnto wyld beastes and foules of the ayre. Some are burnt, and their ashes cast into the flood. What crueltie vsed the Pope agaynste that holye manne Iohn Husse at Constantia? Here reason thynketh: Howe can God recouer his body agayne? Nothynge woorketh this but Gods worde. Wherefore no man oughte to count it impossible, although it seme to syght so to bee. But nothyng is vnpossible to them that beleue. For al the effect and ende of the matter lyeth in Gods power, whych is almightie, [Page] and maketh all thynges of nothyng.

What were we an hundred yeare agone? No more than a chylde that is borne thirtie or fortie yeares after vs?God is almyghty, & can doo what he wyll. Wherfore sythe this is Gods maner to make all thyng of nothynge, then can he muche more make agayne, somewhat of that, that was before. Wherefore the godly must not consyder, whether a thyng be possible, but whether GOD hath sayd, it shalbe done be it neuer so vnpossible to syght. For althoughe that can not appere to me,Math. 19. Luc. 1. yet God hym self is he, that maketh thinges impossible to be possible, and of nothing, all thynges. Wherfore all, that calle Gods worde to the tryall of reason,Reson ought not to Iudge Gods works are woorthy to bee abhorred. For is not God able to rayse the deade, because it is not in my power? Wherefore lette euery man esteeme it a greate wyckednesse to trye or ponder Goddes power and worde by reason and carnall iudgement. For yf all thynges myghte bee vnderstande and comprehended by oure reason, God neded not to shewe foorthe hys worde. But for as muche as he geueth his word, it is a token, that there bee thynges, whiche our reason can not conceaue and comprehend. And we learne by experience, that the word of God, is aboue and agaynste all reason. I shewe thee the remission of synnes, and absolue thee by the commaundemente of CHRIST. Math. 13. Iohn. 20. Thou hearest the woorde, and when thou hast hearde it, and receaued absolution, yet thou doest not perceaue howe great familiaritie thou haste thereby with GOD and the Angelles. Thou knowest nothynge of that great ioye, whereof Christe speaketh, howe greately the Angelles in heauen, reioycethe vppon one synner,Luc. 15. that doothe repente. So whenne thou arte nowe baptysed, there appearethe [Page] in thy fleshe no other fourme, then was before. But I pray thee is absolution and Baptisme therefore of no strength? Thynke not so, but hyghly esteme them, for that they are belongyng to the administration of Goddes kyngedome, and commaunded by his word Wherefore we muste by faythe surely beleue for the wordes sake that thynge that thou shoulde neuer perceaue trewe by thy sence and reason. And this Faith as touchynge the great beneuolence of God towarde hym selfe is surely perswaded, beleuynge that the father taketh hym for his sonne, and CHRIST for his brother, and that the angelles greately reioyce of his prosperous estate. If it please not the Pope to beleue this, what is that to vs? God is shewed to haue respecte vnto theym, that esteeme hys woorde, and thynke it woorthye to bee beleued. And the Euangeliste poynteth an example of suche a Faithe in the blynde. Hee perceyued by reasone noo lykelynesse of the matter, but susteyneth an vncurable euyll. But as soone as the woorde of CHRIST soundeth in his eares, Looketh vp, he beleueth it,Luc. 18. and the thyng came to passe. This worde was by it selfe pronounced, before the effect appered.

For the eyes of the blynde were as yet not open, but forthwith after the word, because it was beleued, folowed the effecte, and then the vnderstandyng of the matter was easye to the blynde. After lyke maner goeth it wyth the disciples in this place, Christ reherseth vnto them the hystorie of those thinges that should be done at Hierusalem, and they because they vnderstode them not, toke it for no truth. Not because they suspected anye vayne talke in CHRISTE, [Page] but they thought that his woorde should haue ben taken otherwise.

The word of God deceueth not, although it seme impossible. And this is the fyrst part of this gospel, euen that we should beleue Christes wordes boldely, and withoute wauerynge. The Pope is ignoraunt of this Faythe. But we must knowe, that this is the Christian fayth, to heare the woorde of God, wherein is promysed remission of synne, and by no meanes to doubt of it, but to beleue constantly, and to assent to that promyse, although neither reason nor sence vnderstandeth or perceaueth any thynge of this matter. And such a fayth and hearte is alwayes requisite to gods worde. This faith whersoeuer it bee fyrste, it is sure afterwarde to take effecte: so that all that obey the worde shall say, they were happie, that they went not frome faith after the maner of other. But the Pope, the Turkes, and the Iewes shall then curse them selues, for that they were so stubborne agaynst the woorde of God. And then they shall perceiue the pride and foly of their owne reason. But it shall be to late, when all hope of saluation is paste.

This is therfore the doctrine, yt we go not frō gods word, if reason be offended, no although it seme without reason, contrary to iudgement, vain, & vnpossible. But let vs sticke sure to this inuincible argument. If God haue said it,Note. it is a thyng most certayn: demand not whether it be possible, but whether God hath spoken it? For if God hath spoken, he is so mighty & true of promise, that it may be counted done as soone as it is spoken. Wherfore the word of God is forthwith to bee beleued. Hee that beleueth not, is a blasphemer of God. The first cōmandement requireth suche faithe to Gods word, that God by this meanes myght be religiously [Page] and deuoutly glorified of vs. When we beleue constātly that ther is nothing that he speaketh, which commeth not to passe. This worde doth God speake vnto vs euery where, in the lord supper, in baptisme, in absolution, in the gospel. He absolueth vs. Of him we receaue the bodie and bloud of his sonne. This must we beleue constantly, and thynke it to be true, wtout all doubtfulnes. This is the firste part of this gospell.

In the second part, the Euangeliste by the example of the blind teacheth vs the crafte to begge,Howe we must praye. euen that we shold lay a syde al shame, which is vnprofitable for beggers: and neuer cease from crauyng, but to be earnest. For he that is shamfast, colde and weak hearted is sone dashed out of countenaunce, and is vnapte to be an oratour or spokes mā. He must not be ashamed. For god requireth them that make sute vnto hym, to be bold and importunat. For he taketh delight to haue his glory knowen, that he may geue bounteously, and that all may vnderstande that it is moste acceptable vnto him, when men loke for most at his hāde. For he yt looketh for a time,We must be instant in prayer. wherin he maye be worthy to receaue gods gyftes, shall neuer be mete to pray. Wherfore ther is no better way, then to lay a syde al shame, and boldly with confidence to open oure griefes and troubles to GOD. Beggers in this behalfe haue no nede of this precepte. For they are of their owne accord very troublesome vnto men. But God counteth it no trouble or paine, as men do, but taketh it rather for his renoum, to be stirred of vnshamfast beggers to exercise his great liberalitie. We haue an exāple of importunitie & vnshamfastnes in this blind man. All his sute is to obtaine sight Wherfore whē he seeth ye multitude passe by, first he asketh what this meant: Assone [Page] as he heard of Iesus, he neuer spareth criyng: Iesu sō of Dauid, haue mercy vpon me. They yt went before, rebuked him, to put him to silence. But he crieth the more, & at their rebuke wareth more earnest in prayīg.

This blind mā is set forth here for an importunat & vnshamfast suter, wherwith god is greatly delighted. Wherfore we ought to take it for an exāple to bolden vs, & to come vnto Christ to pray before hī: Lord I am a sinner, graunt yt thy kyngdom may cōme vnto me, & forgeue me my dettes. Helpe me in all places. He that praieth earnestly after this sorte, doth wel, & god accepteth it thākefully. For it is not tedious to god as it is vnto men. It is troublesome to vs to be called muche vpō.The praier of the blynd. But god coūteth it a glorious thing to him, whē we trust most to his liberalitie and goodnes. Suche prayers are of greate force to impel God to heare vs. When we after this maner of necessitie entreat him: lord this is thy glory, & this belōgeth to ye honor of thy name, for me to aske of thee. Wherfore cōsider not how vnworthy I am: But how muche nede I haue of thy helpe. For my prayer vnto thee is to thy glory, & also for my necessitie. And after this maner crauing and almost impudent prayers are acceptable to GOD, as it appeareth in this blind man. Assone as he begynneth his prayer, Christ commandeth him to be brought vnto him, all are commanded to make rome for him. Nether is the blind mā afrayd, he goeth boldly vnto him. Christe asketh? What wilt thou, that I do vnto thee? herby is declared his great redines. For ye blind is put in choice, what benefite he wold aske of Christ. Nether doth ye blind take lōge deliberatiō. Maister (sayeth he) that I may see ye light, Christ answereth: looke vp therfore. christ hath a greater wil to heare, thē ye blīd to aske.

[Page]And this boldnes is to be vsed of al men in prayer. when the Pope reigned, there was no such teaching in magnifying of prayers. We euer did put more trust in other mens prayers. But this rusticall shamfastnes ought to be farre from a Christian. Whensoeuer perill or danger riseth, we must not prolonge and doubte, we muste go to some solitarie place, and shewe forth our destresse & necessitie, & aske helpe of god with the forsaid cōditiō, yt although we be vnworthie, yet yt we haue nede of gods succoure, & yt it behoueth god to see to his owne glorie. And we must iudge this to be agreable to the office of Christiās, when they regard no lawe or ceremonie of shāfastnes in their prayers. And god can not but see to our saluatiō & profit:Iohn. 16. for his promesse, is euidēt: Whatsoeuer ye aske in ye name of Iesus, it shalbe done vnto you. Only sticke cōstātly to it. For he is not offēded wt the importune beggyng & crauing. And it is possible yt a feruēt & earnest prayer shall out of hāde obtaine, wher as contrary wise a cold and weake prayer is longe before it preuaile. For feruent prayers impelle & enforce god to geue spedie helpe. And for this cause I trust that the cōming of Christ is not farre hēce, but yt it will spedily approche, as he putteth forth an exāple of ye wydow yt called often on yt Iudge: And at last ye iudge, which feared neither god nor mā,Prayer prouoked God. was so ouercom, that he sayd: least this wydow shold alwaies be troublesom vnto me, I wil reuēge her quarell, so that she wil not trouble me hereafter. And shold not god (sayeth Christ) reuenge his electe,Luc. 1 [...]. that crie vnto him day & night, yea though he differre them? I say vnto you, he will soone take vengeāce. As though he shold say, prayer & crying maketh god not to prolōg or to differce ye matter, which els he wold paduēture do.

[Page]This is then the fruite of prayer, euen to obtayne quickly that, that shold otherwise comme slowlye, yea rather ther to obtaine, wher without prayer nothinge shold haue ben gotten. Wherfore this example is not lightlie to be regardede, because it admonisheth vs of a great matter, that when we pray before God, we be not ashamed: but put foorth our request boldly after this sorte: I am a synner, I graunt, yet therfore I count not my selfe in a desperat case. Certaine thinges moue and prike my conscience. But what than? I count not what I am, but how nedie I am. And I thinke also that thou art redie to geue, whatsoeuer shal be necessarie either for bodie or soule: therfore whē thou hast prayed and ben instante, then will God answere thee, as he dyd this blynd man: what wilt thou, that I do for thee? loke vp, thy faith hath saued thee. For to praye an not to beleue,Prayer with out faith is a mockyng of God. is to mocke God. Faith stayeth onely on this point, that god is mercifull to vs for Christe his sonne sake, and that therfore he heareth and defendeth vs, reuengeth, and deliuereth vs. The whiche thing Iesu Christ our sauiour graunte vs.

Amen.

The fyrst Sonday in Lent. The Gospell. Math. iiii.

THen was Iesus ledde awaye of the spirite into wyldernesse, to be tempted of the deuyll. And when he had fasted xl. dayes and fortye nightes, he was at the last an hungred. And when the tempter came to him, he said: if thou be the sonne of GOD, commaunde that these stones be made bread. [Page] But he answered and sayde: it is wrytten, man shall not lyue by bread only, but by euery worde that proceadeth out of the mouth of God. Then the Deuill taketh him vp into the holy Citie, and setteth hym on a pinacle of the Temple, and sayeth vnto him: yf thou be the sonne of God, cast thy selfe downe headlong. For it is written: he shall geue his Angelles charge ouer thee, and with theyr handes they shal holde thee vp, least at any tyme thou dashe thy foote against a stone. And Iesus sayde vnto hym, it is written again: Thou shalt not tempte the Lorde thy God. Againe the Deuill taketh hym vp into an exceading hygh mountayne, and shewed hym all the kyngdomes of the worlde, and the glory of them, and sayeth vnto hym: all these wyll I geue thee, if thou wylt fall downe and worship me. Then sayeth Iesus vnto hym: Auoyde Sathan, for it is written: Thou shalte worship the Lord thy God, and him only shalt thou serue. Then the Deuyll leaueth hym, and beholde the Angelles came and ministred vnto hym.

THE EXPOSITION.

IN this Gospell ye heare of the three temptations of Christ: whiche chanced vnto hym forthwith after baptisme after that he had fasted fortye dayes and nightes in the desert, or as the description of Luke sheweth,Luc. 4. these temptations cōtinued day by day for the space of fortye dayes and fortye nightes, so that with eche of them he wrasteled certaine dayes, not peraduenture after that order as Mathew describeth. This Gospell is very large of matter, if it be applied to the bodye of the whole church, whiche is alwayes [Page] tempted with hunger, persecution, heresies, and at last also with the kyngdom of the worlde, as Christ was. But this meanyng is more meette to be entreated of in scholes then in congregations of the cōmon people.

Wherfore it is cōueniēt for you, here first to learne, that euery Christian,Temtatiō is [...] for Christians. assone as he is baptised, ought to knowledge that he is ordained to fyght continuallye against the deuill, and not to looke for any other state as longe as he liueth. And this enemie is so eger and so fearce, that when he can not come to his purpose by temptatiōs,Diuersitie of temptation. which is to plucke frō the Christians the kyngdome of God, then he endeuoreth by all meanes possible, to consume & wast thē awaye by persecuciō, & so to dispatche thē whollie out of the worlde,Howe we must stād sure when we are tempted. as his purpose was to do with Christ. And this peril belongeth to all the Christians. The deadlye hatred of ye ennemie canne by no meanes be pacified. But he laboreth both with hand & foote, to make men to fall from Christ & his baptisme vnto desperation, or presumptiō through famine, & persecution, through heresies & false interpretation of scripture. And when he preuaileth nothing by this, he falleth vpon vs wt death, & sleeth vs.

Wherfore the exāple of Christ is to be knowen and learned, yt we may be armed against our enemy, & that he may not preuaile against vs by tēptatiō. And this shal we obtaine by faith, & trust in god & in his worde. He yt hath these two weapōs, & vseth thē well: is salfe frō the deuil. And this ought to cause all Christians, gladly to heare the worde of God, & diligētly to learne it, to put it in practise, & in the meane time to slacke nothing in prayer, but to desyre for the spedie cōminge of his kyngdome, that we may not be lead into temptation, but be deliuered from all euil through his fatherlye [Page] goodnes.

The euangelist beginneth the historie,Christ lead of the spirit. how yt Christ was ledde into the desert of ye spirit, that is, of the holy ghost. For sith he had no other superiour lord to commande him, he was obedient to the cōmandement of the holy ghost, wherby he was called into the desert. And the euangelist speaketh this not without a singuler meaninge, euen willinge therby, that all men should beware of their owne inuentions and imaginations. For Christe came not into desert by his owne councell & will, to wrastle with the deuil, as manie doth, which institute diuers thinges without the spirit and word. Wheras it is forbiddē so to do. For no mā must take any thinge vpon hym,Note well. or go forth as a pilgrime to any place to serue god: except he know for a suretie, that god hath commanded it, eyther by his worde, or by men, whiche hath the power from god to shew vs what God byddeth vs to doe. For they that take any thynge vpon them withoute this vocation, as the monkes and nonnes went to their cloisters, they not only do no seruice to God, but offende also greuouslye, contrarye to the obedience that they owe to God.

Wherfore this example of Christ is verye worthie to be had in remembraunce,Our proper imagination without the worde. is nothyng. wheras he came not into the desert of his owne mot [...]on. But was commanded so to do by the holye Ghoste: That we folowynge Christe shoulde institute nothinge of our owne witte, so that in all oure doinges we maye boaste, that we take nothynge in hand but to the entent to obey Gods commandement. This is nowe a doctrine muche vsed of vs, that first in all thinges that we take in hande, we haue respect to gods commandement, and do nothynge contrarie therto. [Page] And as touchynge the common workes of charitie & loue, there is no nede of a new commandement. For they are commanded in the ten cōmandements. Ther doth God commande to heare his worde, to loue god and to call vpon him, to obey the parents, not to kyll, to abstaine from fornication. All these are the ordinances of God, and gods commandementes. Wherfore we ought here to inquire for no other commandementes of the holy ghost, that he should put vs forth any other speciall commandements of mariage and suche lyke. The commandement is geuen alredie. But wheras the monkes folowe their traditiōs, kepe their cloisters, faste .xl. dayes, and abstaine from certaine of godly hymnes, as Gloria in excelsis, & Alleluya, in lēt: here haue they no commandement of god, nor worde, to maintaine their doinge or to ground their faith on, without the which all is but synne. Wherfore all their doinges are abhomination before God,Rom. 14. Math. 15. and no gods seruice. Nowe let vs consider these temptations in order.

The fyrst is, when the deuill saieth to Christ, perceauing hym to be hungrye:The first tēptation that he shoulde haue no trust in god if thou be the son of God, speake that these stones may be comme bread. This temptation to sight semeth not to be so sore. For this do we thinke: how should it haue ben preiudiciall to Christ, if he had tourned stones into bread, sith that afterward he wrought greater miracles? But yet for the temptations sake, he withstandeth the deuyll. For he perceaueth to what ende the deuill tended. For the deuils wil was not so much to prouoke Christ to worke a miracle: But his purpose was only, (as it appeareth by the wordes of Christ) to take from Christe all trust that he had to the goodnes and mercie of God, [Page] and to make hym beleue that God had forgotten hym and cared not for hym, but set so litle by hym, that he wolde not as muche as prouide a litle bread for hym. Wherfore Christ answereth to this saying of the deuil: The matter is not so, as thou woldest make me beleue to be. For man lyueth not only by bread, but by euery worde that procedeth out of the mouth of God. So that a man may gather this as touching the purpose of the deuill, that he wold that Christ shold thinke of nothinge but of bread, and that he shold beleue that nothing cam from God but bread. This temptation endureth yet to this time, wher as the deuill byddeth vs to reason on this wise: If thou be the sonne of God, god can not be angrye with thee. Therfore seeke thyn aduantage, applie thy selfe wholly to thy gaines, exercise all crafte to get substance, there is no perill in so doinge. Thou canst not synne, thou art the sonne of God. If he would denie the food or clothing, howe shold he do the dutie of god or of a father, which wold haue his mercie and goodnes knowen? By this reason men are enticed to wickednes, as wel in the countrye as in Cities and townes, so that they geue them selues ouer to couetousnes, and thynke this: that God is not despleased therwith. For it is expedient (thynke they) to get their lyuing. Our house and children must be prouided for. And so the deuill, by this saying (thou art the sonne of God) daseleth their eyes, that they see not their synne. As though he shold say, thou canst not offend, or syn. And ther be many examples herof in the worlde. For no man thinketh it to be an offence to regard lightly the worde of God, and to set al theyr care to get bread and other lyuelode. Wherfore this temptation is alwayes in the worlde, wherin the deuil defaceth [Page] the worde, and driueth men with all his power to set more by their substance and worldly welth, thē by the worde. But now must we consider how this temptation maye be ouercomme. We must after the example of Christe diligentlie marke that crafte of the deuill whiche goeth about to make the to be despised. But contrarie wise, that mynd is so to be stablished, that it maye not for feare of hunger & lacke of liuing, come in danger of losyng gods worde. For one of thē both must nedes be put in danger, yet it is better that the bodye perish, then to be preserued with this meate, and the soule to perish and to be cast into hell.

Herby is our saluation confirmed, but yet not without great conflict and perill. For the deuill withstandeth it with all his force and power, employing all his diligence to make vs only to haue regarde of this corporall life, and not to esteme the worde of God to be necessary or profitable. He hideth also and cloketh this vngodlines with guile, that we are the sonnes of god, and he our father, that wolde not haue vs vnprouided of bread and liuelood. But Christ admonisheth vs by his example to beware of the serpent that lyeth hyd in the grasse. For it is the temptation of the deuill.

And this temptation is so to be taken and iudged as Christ here appointeth:Two sortes of bread. mans helth and saluation, is preserued by two sortes of bread. The firste is the worde of God, sent downe from heauen. The second is this corporall bread, whiche commeth of the earth wherby we maintain this present lyfe. When the first whiche is the better, is not lackyng vnto vs, and whē we suffer it not to be taken frō vs: the second, whiche is corporall can not be witholden from vs. But stones shoulde be turned into bread before, that they [Page] that truste in gods worde sholde be destitute of bread. And they that regarde not the heauenlye bread, hauinge onlye respecte to the corporall bread, after that they haue their desyre, and nowe muste die, they are cleane destitute of all other treasure and goods. And yet they can not spend all their selues, but according to the psalme,Psalm. they shall leaue vnto other their riches, and in an other lyfe they can not lyue. But we muste be ware of this preposterous maner, wherfore we muste take diligent hede vnto this temptation of the deuill, when he casteth among vs persecution, penurie, famine, and such other miseries. Play the man, and suffer boldlie hunger with Christ when thou perceauest that thou artmoued by the spirit therto: euen to applie thy vocation. For at the laste thou shalte fele the Angels come to serue thee, and to fulfill thy desyre, as the Euangelist maketh mention that they did by Christ. And this belongeth to the first temptation,Iohn. 6. to esteme the worde highlye. For it is suche bread and meat that he that eateth of it, that is, he that beleueth ye word, hath euerlasting life. And these things must be prīted depely in ye heart, for they are pithie matters. For this present bread, for the whiche men so diligently & busely trauaile, endureth but to ye ende of this life, after yt shal folow euerlastinge famine wt eternal distructiō.

The secōd tēptatiō is,The second temptation is to make to trust more in god then his worde requireth. when ye 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 ye sōne of god, promisyng yt all his Angels shold come to serue hym, rather then he shold, but stūble wt his foote at a stone. This is a hard gostly & a spiritual temptation, wherin he endureth to bring hym frō grace, faith, [Page] 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.Psal. 91. 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.

Mat. 27.In this place ought the infirmitie of Christ to be cō sidered, 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 wilbe 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▪ [Page] 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.Deut. 6. 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,To tēpte god, that they tēpte God, whiche regarde not his commandement and appointed wayes, but seke out some straunge deuice wt out 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.The deuill vse [...]h scriptures.Math. 19. And so the deuil vseth scriptures, to allure men therby to be deceaued. But marke wherin his deceipt consisteth. [Page] 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.

AnabaptistesSuche 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.Baptisme. For if it were not the word of God yt 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 ye grace of god were in baptisme or water.Iohn. 3. But here is the worde of god sure & euidēt: he that beleueth & is baptised shalbe saued.Marc. 16. For faith & baptisme, the word & water must be ioyned to gether, But these mad braines can not be persuaded so to do.

Whē that angels defēdeth vs not.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, yt when they are cōpassed about wt 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, [Page] 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 ye other,The third tēptation is to make thē cast awaye true religion for riches & poore. 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 ye 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 matters when he coulde not by fyne and subtile meanes.Riches corrupted religion. But as for worshippynge hym selfe, and Idolatrie, he maketh a light matter of it. And that that he could not worke by guyle, he assayeth to brynge it to passe by power & might. For there is no redier waye to destroye and peruerte the truth, then to geue the setters foorth therof rule and worldly dominion. The example of the Pope sheweth, what great strength & force this temptation hath, wheras he estemed so greatly the occasion to take the kyngdome vpon him, yt he hath euer sythens behaued himselfe as an obedient seruant in all points to the deuil for that. For it must needes be, yt as they which are appointed to beare any office in ye kyngdom of god can not come vnto dignitie and power excepte they haue a certayne [Page] kynd of lyfe appointed to them: so the deuill maketh roome for them in his kyngdome,A change of the spirituall kyngdome, in to a wordly & of the wordlie into a spirituall. that they maye lyke wise make roome for the deuill in the kyngdome of God. They muste crepe vp to this kyngdome by the pretence of religion. And this is the very worshipping of the deuil, when religion is pretended, and yet all is done and applied to outward holines and hypocrisie,Worshippyng of the deuill. & well allowed by reason. And in so doinge they performe two thinges. First they paye, the deuil his rewarde for his kyngdome, and then obtaineth greate authoritie with reason for the beawtiful shewe of coū terfet religion. And this is the subtiltie of the deuil in this temptation. He setteth forth the kyngdome of the worlde to be a wayghtie thinge, profferyng it apon a cōditiō that he may be worshipped, how be it there is no great peril in this temptation. But when he goeth so to worke, that religion hereby may seme beautifull to reason, and worthie of kyngdomes, and all highe renoums and promotions: eyther that through religion thus transformed, great patrimonies of kyngdomes and other thinges maye be retained and kept: now is this a deuyllishe condition of worshipping.

Wherefore it is necessarie to haue redie before oure eyes a description of godly worshipping and holines: That as often as we be moued by the stirringe of the deuil, to thinke that the true religion shold be so fashioned that it might please reason, or haue the profittes & commodities of wordly thinges ioyned therwith, and not be vexed and troubled with the kyngdome of the deuil: that then we may haue recours to the true maner of worshippinge. For who do not perceaue, that ther appeareth to sight greater praise and commendation in mennes traditions, then in all the obedience [Page] that is geuen to Gods word? For wher is it counted so holy a thyng to be a maried person, to fynd & maintaine his children, to do houshold busines, to shew obedience & fidelitie therin. As it is to weare this wede or that, not to dwell or lyue as other do, not to eate flesh on friday, to kepe vigils and prescripte fastes, to visite saincts relikes. &c. This obseruation of traditions is so beautifull and glistring to sight, that the heads of the world, as emperours and kinges are in loue with them, & highly reuerence them. The Pope by suche seruice inuented by mans traditions, rose to such renome with all his secte, so yt it might better be called a trym then a true religion.The popes religion is rather trymme then true. For he should neuer haue rysen to such power by ye true seruice of God & pure doctrine of sincere godlynes. But this made mē loke vp vpon thē when they went aside into an abbey, & forsoke all the world as they say, & applied them selues to Gods seruice, laying a side al worldly cares. For these were ye cō mādatiōs of ye monasticall lyues, although we know yt it was nothing so. But to be brief, this was a diuellyshe temptation. For this religion came not of Gods cōmandemēt, neither is this ye true seruice & worship of god, which yet neuertheles is only to be worshipped, & to be serued (as Christ saith here.) And whē ye worship is not geuē to God only, forthwith it falleth & turneth to the worshyp of the diuel, which rewardeth his worshyppers as he promysed here to Christ.A general admonition. He geueth thē the cōmodities of this lyfe, as fat prebends, lordships, and suche lyke. But he that wyl worshyp God, let him folow the cōmaundement of his word. If they be children, let them honour their father and mother: if they be seruants, let them do their dutie and seruice in the familie with diligence & fidelitie: If they be masters of [Page] housholds, let thē beware of all kynd of offēces, let thē do their dutie, & cause their seruāts & al persons in their familie diligently to apply their mind to godlines.What is worsh [...]ppinge of God. And this is the seruice that is due to God, and to his word, not to diuers persons. For his word is playne. wherin he commaundeth such thynges to be done. Therfore, whatsoeuer name before ye world such offices and duties haue, yt are done to fathers & mothers, to masters of housholdes, to neighbors, to children, and to citezēs they are all counted Gods seruice, because they are cō manded by Gods word, which saith: Thou shalt loue thy neighbor, and shalt in thy outward works declare the office & dutie of loue vnto him. In that the Pope regardeth not this cōmandement, and appointeth certain peculiar worshippings of god deuised of his own brayn, as the wearyng of coules, the necessary vse of certain meates, oile and fyshe to bee eaten in steade of fleshe and butter, and suche other triflyng traditions: it is altogither diuelyshe.God ought to be worshyped accordynge to his word, and not after mēs traditions. For they agree not with the cōmandement of God. Yea they make as muche vnto the true iustice before God, as it doth vnto the building of a substancial house, when children make them houses of papers. And this is the reason. There can no worshyp be geuen vnto God, but that only, which is agreable to his worde. Therfore, where the cōmandement of God is not: we worship not God, but frewyl and only alone foolyshe fancye. And vnto suche worshippers God saith: Ask thy reward of hym, whō thou seruest. For I commanded thee to obey thy parents, and the higher powers, and to loue thy neighboure. But this thou regardest not, but doest that whiche I neuer commanded: and yet wylt thou that & should be taken as a true worshyppyng of me. But [Page] it can not so bee. Of these thinges it is euident, that the Pope, and all his, are playne Idolaters and worshyppers of the deuyll. For he dothe not onely despise the word, but he also persecuteth it: and yet wyl he be counted a good religious man, for these outward worshyppynges that he hathe deuised in shauen crownes, in coules, in vowes, in fastynges, in meates, in massyngs, and such lyke. And yet from this wickednes he can by no meanes be brought. The cause is. The diuell hath shewed and promised him the kyngdomes of this worlde. And this is the cause, why he mocketh vs with our doctrine and woorshyppinges of God. For wee mainteynynge the true religion, lyue in pouertie, in hunger, in thyrste, and daily suffer persecution. But the Pope extollethe his woorshyppynges euen vnto the very heauens. For he sucketh out of theym no small profite, lucre, and aduantage. For by this meanes he hath gotten such and so greate richesse, estimation, authoritie, rule, and power that he hath brought kynges and Emperoures vnder his subiection. And herof doth it appere how greatly the deuyll hath ouer come the Pope with this tentation. But it is our duetie that feare GOD, stoutely and manfully to resyst the deuyll when he tempteth vs, and to answere him,Deut. 6. as Christ did: Sathan, it is written: Thou shalt worshyp the Lorde thy God, and hym alone shalte thou serue. That is, haue a speciall regarde to the word of God, and obey that alone, and without that, admit no worshyppyng of God. So long as we lyue, wee shall neuer be fre from these thre temptations. Christ our Lord, which hath ouercom them, make vs strong that wee also thorowe hym, maye ouercome them, and obteyne euerlastyng saluation. Amen.

The seconde sondaye in Lent. ¶The Gospell. Math. xv.

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IEsus wente thence and departed into the coastes of Tyre and Sydon: And behold, a woman of Canaan (whiche came out of the same coastes) cryed vnto hym, saying: haue mercy on me, O Lorde, thou sonne of Dauid: My daughter is piteously vexede with a Deuyll. But he aunswered her nothinge at all. And his Disciples came and besought him, sayinge: Sende her away, for shee cryethe after vs. But he aunswered and sayd: I am not sente but to the loste sheepe of the house of Israell. Then came she and worshipped hym, saying: Lorde helpe me. He aunswered and sayde: it is not meete to take the chyldrens bread and caste it to dogges. She answered and said: Truth Lorde, for the dogges eate of the ccummes whiche fal from their masters table. Then Iesus aunswerede, and sayde vnto her: O woman, great is thy faith, be it vnto thee euen as thou wylt. And her daughter was made whole euen the same tyme.

THE EXPOSITION.

The dignitie and excellēcie of this gospel NOtable and of great dignitie is the Gospell of this present Sondaye. For it treateth not of chyldysh and trifling matters, [...]ut of moste graue and weightie thyngs, as of the battail or conflict of Faith, and of the agonie of death before God: wherin we learne, that nothing ought to fray vs, and to pluck vs away from callyng and crauyng of God, although God him selfe seme vtterly to contemne and despise both vs and our prayers,The deuyl is moste buly at the hower of dea [...]h. as they that lye at the poynte of deathe haue experience of this matter. For at that tyme the deuyll laboreth to the vttermoste of his power, to persuade [Page] vs, & to bryng vs into this opinion, yt God neyther beholdeth vs, regardeth vs, or heareth vs. And this is such a miserie, as excedeth all mans capacitie, namely when the most horrible and dreadfull cloudes of Gods anger doo shadowe the sonne of Gods grace and fauour, and vtterly remoue it out of sight. Suche conflict or batail is described and sette foorth vnto vs in this our Gospel, concernynge this woman,The woman of Cananee diuersly tem [...]ted. whiche commeth vnto Christ to entreat for her daughter. For not onely the reason, but also all other circumstances are so euyll, that none can be worse. For first of all,1. She is a Cananite. the woman is a Cananite, and an hethen creature, which thyng doth greatly hinder her cause, forasmuch as she is not of the kynrede and stocke of Abraham, and so hath she no right to aske any thyng of Christ, because she is a stranger. This one thyng is of such force, that it might easily take away from her all hope to obteyn any thyng at the hand of Christe.Math. 10. What should an heathenyshe woman obteyne of a Iewe, yea and of suche one, as is sente vnto the Iewes? If suche a blocke were layde in our waye, it woulde surely take awaye from vs all hope to pray. Neyther maye we thynke it to be a matter of lyttell purpose, when our conscience answereth vs: Thou arte nor of that number that oughte to praye. Thou belongest not vnto Christ. Let Peter, Paule. &c. praye, whiche maye laufully doo it.A greuous stomblynge blocke. Thou haste nought to doo with this matter. GOD wyll neuer heare thee: thou arte a synner, thou hast no fayth, and peraduenture thou art not of the number of Gods elect and chosen people. Thou arte no mete man to take so great a matter in hande, nor to stande before God, and to aske any thynge of God. If suche thyngs ones enter into a mans hert, it is an easy thing [Page] for the dyuell to cast hym into desperation. For this is a tormēt passyng al torments. But what is to be done in so great daunger, we must learne by the example of this woman, and see how she behaued her self in this so great and myghty conflict. Headlong and without any consideration,Faith obteyneth al thynges of Christ that she was a Gentile, and Christ a Iewe, (so blynde was shee in her mynde) she commeth boldly vnto CHRISTE, fearyng nothynge that myght be a lette or hindrance vnto her. Only her faythe that she had in Christ, was so greate, that she doubted nothynge at all, but that he wolde healpe her. And wyth thys Faythe shee ouercame not onely her Gentilitie, but also whatsoeuer otherwyse myght be a lette or hyndraunce vnto her. Any other not hauing this Fayth coulde neuer haue doone this, but woulde haue thoughte on thys maner: Thou haste none accesse vnto this holy man. Thou shalt pray in vayn, for as muche as thou art a synner. Hys people maye pray vnto hym, as for straungers they haue no right so to doo. For he that beleueth not, can not praye. But all these thynges can moue this woman nothyng at all. Shee reasoneth not on thys manner with her selfe. Thou belongest not vnto thys famylye and common wealthe. Thou arte an Heathen, vtterlye banyshed out of the felowshyp and company of the Iewes, yea and suche one as is not worthy to treade vpon Gods ground. This is an hard and perillous tentation, whē the deuill putteth vs in mynd, and sayth on this wise vnto vs: What meanest thou thus to pray? Pray neuer so muche, yet arte thou myne. Leaue therefore to pray, & curse God. For do what thou wilt, thou shalte neuer be saued. All hope of saluation is vtterly barred from thee: Such thoughtes and imaginations wold [Page] easily take away from them that are but yonglynges and vnexercised souldiors in Christs campe,Why this historie is sette foorth. all hope & confidence of praying, yea and throw them into desperation, and finally into damnation. Therfore for our sake, for our consolation and comfort is this storye set foorth, that it may be a bulwark vnto vs against these fyry dartes of Sathan: Thou arte no christian. Thy prayers are to no purpose. Leaue of, and geue ouer. Take heede thou bee not perswaded by these subtile suggestions of most subtile Sathan: but rather answere on this maner: What soeuer I am, I care not. For although I be neuer so euyll, yet is Christe good and rightuous, neyther ceaseth he thorow my wickednes to be righteous and mercyfull.All thynges must be asked of God alone for Christes sake. I wyl therfore cal vpon hym wyth a stronge and stoute faythe, and not admytte any thynge that shoulde be a le [...]te vnto me. There is nowe no tyme to dispute of Predestination This woman prayed, and regarded not her gentilitie: What should hynder me, but that I may also pray for suche thyngs as I haue nede of? And of whom shold I aske these thynges but of God alone in heauen for Christes sake his sonne, and my Sauiour? This is an hard & greuous conflict, & meruailous to be found in a Cananite, which was an heathen woman. Now saith the story, that she cried: Oh Lord,2 Christ answereth nothing. thou sonne of Dauid haue mercy on me. This is an humble and right worthy maner of praying, precedyng from an earnest and feruent faith. For in this her praier she maketh a noble confession of her faith concerning Christ, yt he is the promysed Messias and sauior of the world, which should come, being born of ye sede of Dauid. Of this his office she putteth him in remēbrāce, & openeth her nede vnto him, saying my daughter is miserably vexed of a diuel [Page] This her crye Christe well heareth, and yet he answereth not a worde. Thys is an other greuous temptation. For she feleth God to be suche one towarde her, euen as she her selfe is, that is to say, a stranger. For she was an Ethnicke, and vtterly estranged from the common weale of Israel, and therfore pertained there vnto her none inheritance, neither could she claym any fruite of Gods gift and liberalitie. For this cause whē she foloweth Christ, and maketh intercession vnto him he speaketh nothyng at all, as though she pertained no thynge vnto hym. The strongest that are, might haue ben dismayd by these two blocks that were cast in her way. For howe coulde she otherwise then thinke with her self, that what soeuer she had heard of Christ, and of his gentlenes toward all people, yt came vnto hym, was nothinge els then mere vanitie and vtterly false. As though she should say: Is this the man, that hathe ben so commended vnto me, that he is mercyfull, and at all tymes ready both to heare and to helpe so many as come vnto hym? But as farre as I see and proue, he heareth whome he wyll heare,We must continually prayr and not cease▪ and when he wyll, and not when we haue nede of his helpe. Yet for all this, the poore woman suffereth not her selfe to falle from all hope, but remayneth styll constant and stedfast in callyng on Christ, in so muche that the disciples of Christ were euen weary of her continual crying, in so muche that for the dispatche of her, they spake vnto Christ, so that there appered in them a greater clemencie and a more mercye towarde the woman, then in Christ. Neyther semed they to commende in hym this hardnesse, inhumanitie, and vngentlenes, and therfore thei make intercession vnto Christ for her. Oh Lorde, (say they) Graunt this woman her request, and sende [Page] her awaye. For otherwise she wyll neuer make an end of crying.

This is a notable exāple to declare, that we ought not to cease from praier, but diligently continue in the same, tyll we haue obteined our desyre. Taulerus writeth in a certayne place, that we must sometyme geue ouer prayer. But men ought not so to teache. For the geuyng ouer of prayer commeth soon inough, yea and to soon, euen of it owne accorde. We ought rather to styre vp our affections vnto prayer. And this example testifieth sufficiently, that we ought by no meanes to geue ouer prayer, but to go forthe and continue in the same, and to say with the woman:Note and practise. It is no time now to dispute whether I be good or badde, worthy or vnwoorthye. I haue no leysure to consyder these thynges: I haue a greater and more necessarye matter in hande. My daughter is greuousely vexed of a deuyl: Here haue I nede of counsayle and of healpe. Where suche a feruente desyre of the mynde is, there are all stoppes and hynderaunces soone dispatched and put out of the waye.

But nowe commeth the thirde stomblynge blocke,3 Christ denyeth to helpe. torment or grief, when Christ saith vnto her: I am not sent but vnto the lost shepe of the house of Israel. And thus he reiecteth and casteth away the intercession of the disciples: neyther the woman, nor other that labor for her. will he ones heare. Thys myght haue ben vnto her a sure token, that Christ was of an hard mynd, and would by no meanes be entreated, seyng he wold not heare other, whyche beyng not desyred on her behalfe: made notwithstanding intercession for her. And truthe it is, Christ in all the Euangelicall storie, is not sette foorth to be so hard and vngentyl to any person,The constancy of this woman. [Page] as vnto this poore woman. Notwithstandynge the woman geueth not ouer her suite, neyther is she dismayde, but still stoutly goth she forward with her purpose. Being now thrise most greuously strikē, yet as a noble warriour, that hath so many tymes ben assaulted, she cometh more stoutely vnto the battaile. And nowe when her alone crying, and the intercessions of other profited nothing (she as Mark saith) entred into the house,Marc. 7. whether Christ repaired. With her importunitie she may seme to bewray her impudencye & vnshamfastnes. In the strete she crieth out vpon Christ: now that Christ hath gotten him into an house for to auoide her importune suite, she entreth into the house with him, and cōtinueth her sute, falling down before him.Continue in prayer. And this is writtē yt we may know, how greatly this pleaseth Christ, whē a praier so oftentimes denied is notwithstanding still continued, & wil by no means receaue any repulse,4 Christ recoū teth the woman as a dog. or be sayd nay. And yet can not yt thyng be obteined of hym, that is requested. For heare what he aunswereth the woman: It is not good, to take the bread of children, and to giue it vnto dogges. I at suche an answer wold haue ben so dismayd, that I would haue thought verily, there had bene no more hope of helpe to be loked for at his hand. For this is a wonderfull hard answer, whē she is so cast away, that not only she hath no place among the children, and is counted an Ethnike, but also moste spitefully is called a dogge. That is much harder, then if so be she had ben called an heathen or Pagan. And this is as muche as though he should haue sayd: Thou art vtterly estranged from the kyngdom of God, neither hast thou any portion therin. Therfore get thee hense. The matters yt are here in hand, belong nothyng vnto thee. This is a [Page] tentation passynge all tentations. If Peter or Paule had spoken suche a word vnto me, they should vtterly haue dashed me out of countenance. What shall we then thynke of these wordes,Faith is before God a thyng most exc [...]llent. that Christ himself spake to this simple poore woman? Therfore is this a notable example to consider, wherin we may euidently see, what a great thyng Faith is. For Fayth (euen when CHRIST is moste angrye) taketh Christes wordes vnto the beste, and turneth them vnto her owne commoditie, makyng them of angry woordes, moste comfortable wordes. She denieth not the wordes of Christ, but graunteth them to be trewe. Thou (sayth she) callest me dogge. I grant I am a dogge:Faithe interpreteth all thyngs to the best. neither doo I desire to be in better case then dogges are. Let the children haue those thinges that are most fyne, plesant and daintie: Onely lette me haue the crummes that fall frome the table, and are not regarded of the children. This shall right well suffise me. Here snareth she Christ in his owne woordes. And by this meanes commeth it so to passe, that she whyche dydde humble her selfe to be compared vnto dogges, is nowe receaued of Christe amonge the children.

This is a most singular and notable example, sette foorthe vnto vs, to declare, that we ought to be, not waueryng, but constant in Faythe,Iohn. 1.and continually to call vpon, yea, as I may so speake, euen make wearye Christ with oure prayers, and not to leaue of, tyll we haue obteined oure desire. Lette vs be moued nothinge at all with the contumelious and reprochefull woordes of Dogges, Ethnyckes, Paynymes. &c. For dogges are not wythoute maysters, neyther are they wythout theyr meate. And the Heathen also haue a GOD. Roma. 3. With thys harde holde and stronge [Page] fayth of the woman,By fayth and prayer Christ is ouercome. is the Lorde Christe taken, and ouercome, so that he aunswereth and saythe: O woman, haste thou so muche strengthe in thee to resyste suche, so many, and so great tentations? Uerily, great is thy faythe. Be it vnto thee, accordyng to thy desyre and faithe. For it semed vnto hym a rare thynge, and seldome founde in any other. As touchyng the Iewes, he knewe ryght welle, that they were offended streyght wayes, euen with one worde, when he sayd that they must eate his fleshe, or els they could not be saued. [...]ohn. 6. But thys woman, not withstandyng all these vnkynd wordes and ouerthwart answers of Christ, continued styll in her promyse, nothyng doubtyng, but surely beleuyng, that at the last she should obteyn her desyre.Why Christe shewed himself so hard to the woman. But one thyng is not here to be passed ouer, I meane, the cause, why Christ shewed him selfe so hard to this woman. Ueryly not to the end that he would not healpe her, nor graunt her her requeste, but that by this meanes, the womans fayth myght be proued, and sette foorth vnto other for an example: and that the Iewes, whych were chyldern and heyres, myght learne of thys Cananite, whyche was no heyre, howe they shoulde beleue in CHRISTE, and repose all theyr affiaunce, confydence, and truste in hym. For thys is the thynge that Christe requyrethe, wherein also hee chiefly delyghteth. Therefore hauynge triall of thys womans faythe, he coulde no longer hyde and kepe secrete hys mercy and louyng kyndnes from her, but sayde: Go thy way. Bee it vnto thee accordyng to thy desyre. And by this meanes he makethe not only her daughter whole, but he also of his owne free will promiseth moreouer,Faithe obteyneth all thynges of God. to geue vnto her, what so euer shee wille or desire, yea and geuethe vnto [Page] her also the dignitie and right of the sede of Abraham.Perseuerāce in prayer. And all these thynges are brought to passe thorough faith, so yt now she is become the daughter of Abrahā, & an holy womā. And herof may we lern, that though God somtyme when we pray vnto hym, do make delay in grauntyng vs our desyres, yet we should not be weary, but continue still in prayer, faythfully beleuing that he wyll at the laste graunt vs our requestes, and abundantlye satisfie our desyres. For although he seemeth sometyme by outwarde apparance, to neglect, not to respecte nor regard our prayers, yet in his heart he beareth alwayes an heartie good wyll toward vs, whiche in his tyme he wyll openly declare, and bryng all thynges vnto good effecte, so that we cease not to pray vnto him, nor geue ouer our suite: as we may se not onely by the example of this woman, but also of many other. Ioseph beyng in prison .xiii. yeres, cryed vnto God for helpe. But the more he cried,Gen. 49. the worse wente it with hym. And soo goeth it nowe adayes with the Christians. When they haue long cryed and called vpon God, they feele no reliefe or ease of their paynes at all, but the longer the worse, euen as it came to passe with Ioseph.God for tria [...] of our faythe sometyme deferreth his helpe. If God had sooner delyuered Ioseph, it had ben to the greate ioye and comforte of Iacob his father, but then shoulde the dignitie of Ioseph neuer haue ben so greatly beautified and auanced. His abode was longe in pryson: but it was abundantly recōpenced. For after this his so long emprisonmēt, he was made the myghtiest lord & greatest gouernour in all the lande of Egypte, nexte vnto the king: Neyther do we rede in the holy scriptures, that any of a subiect & captiue, came vnto higher dignitie, vnder hys prince, then Ioseph. Euen so [...]ouyngly and [Page] fauourably wyll God deale with vs, although he heareth not streight waies our prayers,Gods promise is to be apprehended with strong and cō +stant faith. nor granteth vs our requestes. Let vs holde faste his promyse with a constant faithe. Lette vs not waxe wearie of praying but stylle contynue in supplication and prayer, vntyll he haue mercy on vs. For he wyll at the last vndoubtedly come, and perfourme his promyse. For thys hys worde must always abyde true: Whatsoeuer ye shall aske the Father in my name,Iohn. 16. he will geue it you. Our nature can abyde no delayes, but woulde haue oure prayers hearde and graunted out of hande.God geuethe more then we can, or dare aske. We must therfore enarme our selues with strong Faith against suche tentations. Let it so be, that God a long tyme semeth to denye our requestes, and maketh delayes a great number of yeares: yet must we diligently take heede, that wee by no meanes suffer oure faythe and hope to be taken away from his promise. For the end wyll be, he wyll geue vs more then we haue asked, as we may see in the storye of this woman. If she hadde asked mo thynges, without doubt CHRIST wold neuer haue denyed them vnto her.Ephe. 3.

By this example therfore we are taughte, that it is not alwayes for our profite, when we praye streight wayes to be hearde.An extremities God heareth oure of hande. When we be in greatest danger and almoste paste all hope, then God heareth vs out of hande: As when we be in peryll of drownyng, or in daunger of ennemies. There is no taryance to be made, where peryll with destruction is at hande. But where the matter maye be deferred, there lette vs knowe, that GOD doothe it to exercyse and to trye oure Faythe:When God [...]eferreth to heare. Abacuck. 2. yet so, that hee wyll in his tyme come and healpe, (as the Prophete Abacucke saythe: [Page] If the Lorde make any tariance, see that thou paciently abyde his commynge. For he wyll surely come, and not tary. In these oure dayes also he seemeth to make delayes. He suffereth the Pope and the Turke to doo what they wyll agaynste vs. We crye and lament. He heareth not, and maketh as though he knew vs not. In the meane season we are myserably handeled, as though we had no God at all. But the matter wyll one daye otherwise falle oute.The Pope & the Turk extreme enemies to the Churche of Christ. Therfore lette vs moste certainly persuade our selues, that our cause is moste true, and moste vndoubted before Christ our Lorde, and before GOD his father, although it appeareth not nowe, that God careth for vs any thyng at all, but that the deuyll and all his haue the vpper hande ouer vs, treadeth vs vnder foote, and triumpheth agaynst vs. Rather assure thou thy self, and say: I know for a certaintie, that God wil not forsake his churche, and that he wyll euer be at hand to helpe and defend it, if she be diligent with feruent prayer to call vpon hym for ayde and succour. Our state and condition is certaine and good, because of this his promise. Whatsoeuer ye shal aske the father in my name he wyl surely geue it you. Wherfore I wyl not dispute whether I am electe, and woorthye to praye,Iohn. 36. but I wyll moste certaynly perswade my selfe, that his promyse is certayne, sure, and mooste vndoubted, when soeuer that I do praye, and be constant in the same, And that he wyll deale with me, and with his whole Churche, accordyng to his word and promise. Which doctrin is both nobly and notably set forth in this our gospel, worthy at al times diligently to be consydered. For it describeth and liuely setteth forth Faythe wyth [Page] her exercise,Prayet made in fayth obteyneth all thynges of God. whyche at the last obteyneth all thynges at the hande of God, if we faint not, after the example of this woman. For she although diuersly proued and tried, fainted not in her faith, neyther ceased she by feruent and continual praier to call vpon Christ, euer persuading her selfe euen in the middest of those stormes, that Christ was gentill, louyng, and mercifull, & at the last wold vndoubtedly helpe her, & geue her her desyre which thyng, as ye haue herd she obteined. The Lord our God bee mercyfull vnto vs, and geue vs grace to folow the faith of this woman, and to holde fast his worde and promise without wauering or doubting, & to continue in the same vnto the ende. Amen.

The thirde Sonday in Lent. ¶The Gospell. Luc. xi.

IEsus was casting out a Deuil that was dumb. And when he had cast out the deuil, the dumbe spake, & the people wondred. But som of them sayd: he casteth out deuils through Beelzebub the chiefe of the deuyls. And other tempted him and required of him a signe from heauen. But he knowyng theyr thoughtes, sayde vnto them: Euery kyngdome deuyded agaynst it selfe, is desolate, and one house doth fall vppon another. if Sathan also be deuided agaynst hym selfe howe shall his kingdome endure? Because ye say I caste out Deuylles through Beelzebub: If I by the helpe of Belzebub cast out deuylles? by whose helpe do your chyldren, caste them out? Therefore shall they be your iudges. But if I with the fynger of GOD caste out deuyls. no doubte the kyngdome of God is come vpon you. When a stronge man armed watcheth his house, the thynges that he possessethe [Page] are in peace. But when a str [...]nger then he commethe vpon hym, and ouercommeth hym, he taketh from hym all his Harnesse (wherein he trusted) and deuydeth his goodes. He that is not with me, is a gaynste me. And he that gathereth not with me, scat [...]ereth a broade. When the vncleane spirite is gone out of a man, he walketh through drie places, seekyng rest. And when he fyndeth none, he sayeth: I wy [...]l returne agayne into my house whence I came out. And whē he commeth, he fyndeth it swept and garnyshed. Then goeth he and takethe to hym seuen other spirites worse then hym selfe, and they enter in, and dwell there. And the en [...]e of that man is worse then the beginninge. And it fortuned that as he spake these thinges, a certayne woman of the company lyfte vp her voyce, and sayde vnto hym: happye is the wombe that bare thee, and the pappes whiche gaue thee sucke. But he sayde: yea happy are they that heare the worde of GOD, and kepe it.

THE EXPOSITION.

THe Gospell of this present sonday setteth forth vnto vs ye story of a certain man possessed with a dumme deuill, which Christ did cast out, and healed the man, so that the dumbe mā spake vnto the greate admiration and meruellynge of all the people that were present.Christ ouercometh the deuill. In this our gospell many thinges are contayned vnto our greate consolation & comfort. But oure cheiffe & principal cōsolation is this, that Christ casteth out the deuill, that by this meanes we may certainlye knowe, that Christ hath greater power then the deuil, & all his kyngdome: And that this worke, which was [Page] thē corporally done, doth not yet ceasse, but is & shalbe cōtinually exercised,Christ at this daye casteth out deuils by the worde and Sacramēts. while the churche endure. For all things, yt are geuen to the curch of Christ, as baptisme, the Lordes Supper, the worde & absolution or declaration of the merciful promises of God vnto penitent synners, and all other thynges that pertayne vnto the ministery of the worde, as instrumentes, are prouided vnto this ende, that by them the kyngdome of the deuill may be destroyed agayne, that menne maye be receaued out of Satans kyngdome into the kingdome of god: and in fine, that by them the deuil may be put out of men. For as it is written in the Prophet:Esay. 55. my worde shall not returne voyde or withoute fruite. As the raine that falleth vpō the grounde that is drie, is not without fruite, for grasse or blades come forth, and all thinges ware grene: so is the worde of god alwayes fruitful with some, for the holy ghoste is with the worde, and by the same worde lighteneth, kyndleth, & purifieth the heartes, and by this meanes deliuereth them from the tyranny of the deuill. And although mans reason can not cōprehend it, howe the deuil is thē cast out it maketh no matter. For ye worlde is not worthie to see so much as a sparcke of gods power, but remaining in darcknes to cursse & to blaspheme all thinges that belong vnto God, as they do here vnto Christ. But we that receaue & embrace ye worde, ought to know, & to cōforte our selues herewith, that god hath geuē vs power here vpō earth,Baptisme. whereby we may cōtinually cast out ye deuil. Let vs take an exāple of ye child that is new borne. Euery child yt cōmeth into ye world,Iohn. is borne in the deuils kingdom, where he thorowe sinne as a Lord ruleth, & exerciseth, all kynde of tirāny. But whē this child according to ye cōmādemēt [Page] of Christe is brought vnto baptisme, whereby sinners are borne again into ye kīgdom of god, as Christ saieth. Except a mā be borne a newe, he cānot see ye kingdom of god. For yt is borne of fleshe, is flesh,Rom. 6. & that is borne of ye spirit, is spirite. Then must the deuill nedes geue place, & the child be deliuered out of his kyngdom. For in baptisme ye grace of god is promised & geuen to the child, because he is baptised into ye death of Christ:The declaration of Gods mercy to penitent sinners. In like maner may it be said of thē, yt haue troubled consciences, whō ye deuil haue snarled, & made vnquiet thorow some sinne or offence. These men thus troubled & tormēted in their cōsciences & mindes come vnto me or vnto some other Chistiā, they lament their most miserable state they declare their greif & paine,Math. 17. Iohn. 20. Mat. 11. & desire instructiō & cōfort. In this behalf may I bicause of ye cō mādement of Christ, yea I am boūde so to do, cōfort & strēgthen my brother, & declare vnto him the grace, fauoure, & mercie of god thorowe ye merites of Christ to all thē yt be greued & heauy loden with the burden of sin. And by this meanes is ye deuil cast out of him, not by me, which also am a sinner, but by ye word,The Supper of the Lord. which is leaste vnto vs of Christ here in earth. Likewise when thou art troubled in thy mind & disquieted in thy cōscience, so yt thou cāst not sufficiētly receaue cōsolatiō, nor stedfastly beleue, yt god is merciful vnto thee & wil forgeue thee thy sin: resorte thou vnto ye lordes Supper.Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. For Iesus Christ our Lord hath instituted ye sacramēt of his body & blod vnto this ende, yt whē thou in those holy misteries receauest his body & blod, yu sholdest not dout, but certēly be ꝑsuaded, yt his bodi was betraied & his blod shed for thy sins. wher this faith is, ther is ye deuil driuē out, & cōpelled to seke other restīg places,Luc. 1 [...]. thus is this worke of castīg out deuils cōtinually ī ye church [Page] of Christ thorow the worde & the ministration of the Sacraments▪ which church thorow Christe her heade euermore fighteth & striueth against this serpent, and with all maine impugneth his force & violence, no lesse then Christ himselfe did, if not more, as the Lorde him selfe sayth:Iohn 14. verely verely I say vnto you: he that beleueth in me, shal do the workes that I do, yea greater then these shall he do, because I go vnto ye father. The reason is this. The church hath a larger office then Christe. For he taught only amonge the Iewes in a streight place or small circuite, and conuerted fewe. He taught also not fullye fowre whole yeares. But the church thorow the helpe of her heade, which is on the right hāde of god, is cōtinually in this office, when it, preacheth the gospell,Colos. 4. distributeth the Sacramentes, & euermore reproueth the wyckednes of the deuill, and now driueth him out of this place, now out of yt place, so that it suffreth hym to haue no reaste,A Christiane must cōtinually fight agaīst Satan. doinge thys thorow out the worlde, wheresoeuer ye worde is preached, & ye sacraments truly ministred. And yet haue we not so driuen him out, neither are we in all pointes so free and set at libertie from hym, but that we muste dayly fyght against him, for asmuche as sainct Peter sayeth he goeth aboute lyke a rorynge Lyon sekynge whome he maye deuoure,1. Pet. 5. and continually beware of hym. Resiste the deuil (sayeth sainct Iames) and he shall flee from you. This greatlye greueth the deuill, therfore as we cast him out thorow ye doctrine of the worde & Sacraments:Iac. 4. so likewise leaueth he nothing vnattempted, if he cannot vtterly subdue vs, yet at the leaste to take our lyues from vs thorowe persecution. Thus hath it bene, and shalbe vnto the verye ende of the world. It chaunced so vnto Christ: he droue the [Page] deuill out of thē, that desiered hym. The deuill sought to be reuenged on him therfore moued he the Iewes to crucifie hym, and at the last by death to dispatche hym out of the waye. Yet had neither the deuill nor the Iewes the ouerhand. For Christ ouercame them both.Iohn. 12.16. As concernynge the Iewes they were so cast out of their countrye, that there is no hope at all of their returne. The deuil,Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde. whiche is the prince of the worlde is iudged and condempned, and shall at the last daye by the Christians accompanied with Christe their head, be so caste out of both heauen & earth, that he shall neuer trouble them more. For Christ hath not onely driuen the deuyl out of this man (of whom the gospel of this present sondaye maketh mention) but he hath appeared (as S. Iohn sayth) that he shoulde destroye the workes of the deuill:1. Iohn. 3. so that the deuyll hath no power ouer them that beleue. But they that beleue not on Christe, they remayne vnder the power of the deuill, and must at the last come vnto destruction with the Iewes.

In the Papecie the deuil thorowly stablished (as ye knowe) his kyngdome,The papecie. and set it meruelouslye with greate wealth, riches, and dignitie, in somuche that although thorowe the singuler mercie and grace of god there remained in it the holy Sacramentes and the worde, yet was there not at all any true knowledge either of the Sacramentes or of the worde, as al men herof can beare witnesse. And yet in the very Papecie the deuil founde not all thinges mete for his kingdom. For euen in the ministration of baptisme was he cast out,The wickednes of the minister hindereth the dignitie of ye worde or sacraments nothing at all. when the Infantes were baptised in the name of the blessed Trinitie, and so brought vnto God. For nothing can make voyde the promes of God. Neither [Page] is the holye Ghoste therefore of the lesse power in the worde and in the Sacramentes, althoughe the person be wycked and without the holy ghost, whiche ministreth the worde and the Sacramentes, we therfore are most indebtedly bounde to render vnto god most hartie thāckes for this his singuler goodnes towards vs, whiche hath geuen vs suche power and strengthe againste our moste cruell enemy and extreme foe, the deuil, though he buffeteth vs again, it is no merueill. For how can he abyde this, that we miserable sinners should so disquiet hym beinge a proude and myghtie spirite, only with the worde, that he can haue no place to rest in? Therfore he maketh against vs all that euer he can, by raysinge vp in euerye place persecutions and other tentations against vs. But that thyng ought not to seme greuous vnto vs for the hope that wee knowe, that we shall not onely dryue hym oute here, but we shall also at the last daye (as we toforesayde) iudge and condemne hym vnto hell fyre for euermore. These thinges well & diligently considered, we ought to haue in great estimation and honour the worde of GOD and the Sacramentes,The worde & the sacramēts oughte to be had in greate reuerence. and not so vilelye to thincke or speake of them, as many do commonlye nowe a dayes, and speciallye the wise and prudent of this worlde. The Sacraments (I graunt) are outwarde ceremonies, as the eyes see. The very worde also is an externall thynge, whiche is receaued by the eare, and redde with the eye: As the Christians also are bodely menne. But these thinges are not therefore to be despised. The reason is this. When a Christen man handleth the worde of GOD accordyng to the commandement of Christe, then is that power present whiche the deuill can not abyde. In that therefore [Page] the worde and the Sacramente do outwardlye appeare so homely and base, we ought not to dispise them, but rather geue thanckes vnto GOD, that he hath geuen so greate vertue, power and strengthe to so weake instrumentes. For what are we poore men in respect of the deuill? Therfore if his power were not repressed by Godes power, by his worde, &c. We were not able somuche as one moment of an howre to stand againste hym. But what doth God? he kyndleth that poore litle strawe thorowe his worde that heauenlye fyre,The worde of god driueth awaye Satan. that it maketh suche a lyght and brightnes in the worlde, that the deuill knoweth not wheare to abide, so that he must this daye flee from this place, to morowe from another place, and so vtterly at the last be driuen out. In consideration wherof sainct Paule calleth the Gospell,Rom. 1. the power of God, whereby men obtayne euerlastynge saluation, that is to saye, suche a might and strength, as is named the power of God, and restoreth man from synne vnto righteousnes, from death vnto life, from hell vnto heauen, from the deuils regiment vnto the kingdome of God. These things must we Christians learne, and thancke god for them, & highly esteme his holy worde & blessed Sacraments, as our moste precious reliques & iewels. As for the vnfaithful they are not worthye to behold the greate power and maiestie of gods word, according to this saying: Tollatur impius, ne videat gloriam dei. Let the vngodly be taken awaye, yt he see not the glory of god. And as Esay saide of the Iewes: ye shall heare, and not vnderstand: ye shall see, and not perceyue. We therfore are muche bounde vnto God, that we haue both knowen and felte the greate maiestie and power of his worde.Esay. 6. [Page] And in this behalfe we ought greatly to reioice, that although we be poore and beggerly synners yet we be endowed with suche power, as the deuill is not able to abyde. Thus see we, that this worke amonge the Christians is perpetuall, I meane to caste out deuilles, to make the dumbe to speake, and the deaffe to heare,It is a greater miracle to driue the deuil out of mens heartes, then out of their bodye. althoughe it be not done corporally. For this is a matter of greater wayghte and of more excellencie, to caste the deuill out of mens heartes, and to driue hym out of their bodies. For he sytteth faster in the heart, thē in the body. But Christ driueth him out corporally also, that we with our eyes maye beholde his power, and the soner beleue, that he will driue him also out of that place, where he muste stedfastly syt, I meane the hearte, yea and that by playne and homely thinges, as by the worde, by baptisme, by the Sacrament of his body and bloude &c.

These singuler gyftes and noble graces hath God geuen vnto vs, and therfore ought wee continually to thancke hym, and to vse the same vnto oure comforte againste the deuill, that wee by that meanes maye dryue hym out of oure heartes, and not be dismayde, thoughe he suffer vs to haue no rest in this worlde, but continually heape vpon vs afflictions, troubles, persecutions, hatredes of men, tormentes of tyraunts, and at the laste death. For these thinges shall he be paide home at the last daye, when without anye returne he shall for euer be caste out into hell fyre, there worldes without ende to remayne. This is the fyrste part of oure gospell, for the whiche we are moste endebtedly bound to geue vnto GOD moste heartie thankes, and to reioyce in the same.

Nowe followeth it in the gospell, what the worlde [Page] iudgeth of so greate and waightie matters. And here are set forth vnto vs in this Gospell three kyndes and sortes of menne,Three sortes of people iudg of this miracle. The first meruell at the worke. whiche diuersly take this miracle of Christe. The firste is the best sorte, I meane them, whiche maruell at this worke of Christ, and without doubte geue thanckes vnto God for it. These be but fewe in nomber, and suche as be of no reputacion, whose eyes are opened to see the glorie and power of Gods worde, & to knowe the same. And this thinge semeth vnto them suche and so greate, that they can not merueill ynough, that the worde so quicklye and easely can turne so many men, and by the power there of caste oute the deuill. For this cause can not they heare of this matter ynoughe. But besydes these, there are two other sortes. Their heartes are so hardened, that they seing, see nothyng at all, neyther perceyue they, that thorowe the mightie power of God, the dumbe and deaffe do as wel nowe speake & heare, as any other man, & that he, whiche before was wont to be madde and out of his wittes, is now in his hole mynde, and doth all thynges soberly, quietly, and in good order. But let vs nowe consider these ij. sortes of people seuerally, or euery one by them selfes. The firste of these ij sortes beholde this noble worke and maruelous miracle of Christe, but they are so blynde,The second blaspheme. madde and doltyshe, that after the maner of spyders they gather poyson of this flowre, whereof the other, of whom we spake afore, gathered good & swete hony: for these men do not onely not interpret this castinge out of deuils, a certein arte, or singuler gyfte of God, but they also boldly pronounce, that this worke, is not of God, but of the deuill, and done by arte magike. Shoulde this be a miracle, saye they? [Page] yea it is the worke of the deuill, and done by Nicromancie: so stockblinde are they, and so hard hearted, that they cannot see the wonderful worke of GOD, but ascribe altogether to the deuill. And this setteth forth their insolent arrogancie and excedynge greate pride, in that they call the prince of the deuilles Beelzebub, which soundeth in our English tōge, an hūble bee,Beelzebub what it is in Englishe. or a great flye. Howe can ye deuil be more despised? They haue so good an opinion of their owne holynes and spirite, that they cōpare the deuil & flyes together. Uerely I can not esteme the deuill so lyghtly,2. Cor. 4. neither could Paule, which calleth him the prince and God of this worlde. But these good holye folke thincke the more they can despise the deuil, the more shal they make the art of Christ in casting out the deuils to be despised. What great matter is this, saye they, yt the greater flye casteth out the lesser? Thus they blaspheme the worke of Christ, although they haue nothinge to saye againste the truth. But this they consider not that they them selues haue a legion of deuils in them. For they are full of blasphemies, of murders, of lyes, of deceauinges &c. They fulfyll the deuils wyll vnto the vttermoste, in that they thincke that the deuill hath nothing to do with them, and that they are in no danger of him. Euen thus goeth it nowe a dayes also, the gospell,The godly reioyce in ye gospell: the vngodly blaspheme it. God be thancked, in this our time is taughte purely & syncerely with all quietnes & modestie. And this is our comforte, that some good men do truly receaue this doctrine, are glad of it, wonder at the great mercie and goodnes of god, and most heartely thācke him for it. Contrariwise, some there are, that fele no swetnes at all in the preaching of the Gospel, and therfore they blaspheme it, and persecute it euen vnto the [Page] vttermost. Our aduersaries thē selfes graunt this to be the worde of god,The aduersaries graūt many thinges to be true, & yet they go forth to persecute. that ye Sacrament of the body & bloud of Christ shoulde be ministred in both kyndes. Again, yt Christ did forbid neither mariage, nor meats. Yet they condēne these thinges as heresie. It is wonder, that the Sonne waxe not darcke, & that the earth doth not open & swalow vp the teachers of such blasphemies. Yet they go stoutly on, & are wtout al feare, so yt where the true Christiās feare ye deuill, they feare him nothing at all. For the Christiās haue learned by experiēce, yt the deuil is able to corrupt euē ye righteous, and to destroye the worke of God, if he be permitted. Therfore they call him not Beelzebub,2. Cor. 4. but wt Paule they cal him the prince & God of this worlde. For we haue experience of his power in this wyse: When he hath made any man his captiue & bonde slaue, & hath caste him into errour or heresie, he holdeth him so faste in his clawes, that he very hardly can with infinite sermons be called frō his errours vnto the true persuasiō of Christen religiō. Again, those whom he hold captiue, & hath them lincked with the bōdes of fornicatiō, or adultrye of wrath, of couetousnes, of enuye,The power of the deuill is not to be set lyght by. of hatred, & of such like vices, he holdeth thē so fast, yt there is almost no hope at any time to escape. And if he perceaue yt fewe bondes suffise not, he putteth moe vnto thē. Therfore ye Christiās do not set ye deuil at naught, nether do they make light of hī, nether cal they hī a fly, but a mighty lord, a prīce & god of this world, whiche filleth ye whole world wt murders, warres, errors, heresies, scismes, dissēciōs, desperatiō, troubles, miseries &c. But ye pope & his secte beleue not this, althoughe they both see it & haue daily experiēce of ye same. Wherefore this is meruelous, & a thing not to be forgotten, yt the [Page] Phariseyes blaspheme Christe and his worke. For hereof doth it appere, that although their bodies were not possessed with the deuill, as this poore mans was, yet in their spirit the deuil had much more power ouer them,The papistes in persecuting the true Christiās, thincke they do God great seruice. seing, after the maner of our papistes, they do not only not vnderstand the worde, but they also moste slaunderously blaspheme it, and most cruelly persecute it. And notwithstandyng it troubleth them nothyng at all, but they persuade thē selues, that they haue done well,Iohn. 16. as Christe sayeth: the time shall come, that whosoeuer kylleth you, shall thincke that he doth noble seruice vnto God. And this thinge is seth forth vnto vs to teache vs, that if we do determine to caste out deuilles, and to teache the worde of God we should loke for no better thinges, then chaūced vnto Christ in this place. Some shall maruell: some shall iudge our doctrine as vngodly & deceauing the people, by leadinge them into diuers errours: some again shal condemne it as heresie, and doctrine of deuils. Nowe ought we to be well fortressed and fensed againste these sclaunders, offendicles, or stomblyng blockes. It is a greate greiffe vnto our heartes, that the Papistes do so blaspheme our doctrine, and yet they are so careles, that they care no more for the deuill then they do for a flye. For suche was the fortune of Christ also in the highest miracle that he dyd, when thorow the fynger & power of God he dyd caste out deuilles. Then fell they vnto suche blasphemies, that they sayd, it was the battel of flyes, and that the deuill wrought it for Christ.

The thirde seke signes from heauen.After these come the thirde sorte, not moche better then the laste, but that their wyckednes is not so opē, fayning that they would beleue, if Christe wold worke suche a miracle as pleased them, but they lacke no miracle [Page] to beholde (for they see one plainely before their eyes) but they iudge that an earthly, or base, & no true signe. They would (if he looked to haue any authoritie with them) that he shoulde shewe some heauenlye signe, that is, that he shoulde make a newe Moone, newe starres, or suche like these are meruelous wise, that will take vpon them to prescribe & appointe god, what signes, wonders and miracles he ought to do. They woulde haue him like a Iuglar to satisfye their fansye, and to do suche miracles as please them. As though God had nothinge to do, but to serue theyr lustes & folishe desires. Such shal a mā find also ī these oure dayes, specially among the kynges, princes, and other rulers of this world.The wise of the world are offēded at the word, because the preachers therof are so homly & poore creatures. For what other talke haue the wise of this worlde amonge them then this? what shal I receaue this doctrine, whiche a sorte of poore & beggarly felowes professe? They that first taught the Gospell were in dede vnlearned fyshers: but nowe what are they, but a sorte of fugitiue and runnagate monckes, and a swarme of periured priestes? I coulde right well allowe this doctrine, if the Pope, the Emperour, the kinges, the princes, and other noble men did teache it and embrace it. These men also appointe God, howe he should behaue himselfe, & set forth suche doctrine as may please them, yea & that both by suche and after suche sorte, as they thyncke good: So that God must do, what it pleaseth them to appoint, yea & such are to be founde euen among them that professe the Gospell. For in these oure dayes many which will seme to be Gospellers, maye be founde both in the courtes of Princes, and also in Cities, whiche shame not to appoint the preachers, what they must preache and teache, yea and that to this ende, that (as the Prophet [Page] sayeth they may speake pleasaunt thinges, & such as maye delight, and not offende. For when the preacher accordinge to his office reproueth sinnes and vices, whereof certaine persones are gyltie: then they streight waies crye out: These things as matters tending vnto sedition, are by no meanes to be suffered of the maiestrat.The glorious worldlinges can not abyde to be reproued for their wycked lyuing. The Gospell maye be preached without such spitfull raylinges vpon menne: so that when a preacher speaketh the truth, and rebuketh synne, he muste be counted straightwayes to rayle vpon the maiestrat, & to moue sedition. These men are puffed vp wyth as muche pride, as they were, whiche sawe this miracle, and yet regarded it nothynge at all excepte Christ would worke suche miracle as they them selues appointe. They are growne vp vnto suche madnes, and so swell with pride, that they thincke it not sufficient to haue their Realmes in subiection,Rom. 13. 1. Pet. 2. Exod. 22. except they also haue iurisdiction, rule and power ouer the worde of God & other his holy misteries. But this is not ye meaning, whē the scripture saieth, ye the higher powers ought to be had in honour: not to be spoken euil of, nor rayled vpō. As though because of that, the tēporal maiestrate were aboue god & his worde. But the rulers are no lesse bounde to be obedient to God & to his worde,Tēporall rulers owe no lesse obedience to God & hys worde, then subiectes do. thā their subiectes are. If they do it not, they are not to be obeyed, but to be frely spokē agaīst, althoughe losse of life shold folow therof. For the gospell spareth no mā, but reproueth the sinnes of all men generally & without exceptiō. Therfore let the pastors & preachers diligently consider the greatnes & wayght of their office, remēbring yt they must geue an accoūte therof at ye great day of iudgemēt,Esa. 53. Iohn. 16. if they frely speake not to all men, & without feare rebuke those thinges, yt [Page] are worthy to be reproued, be ye persones of hye or low degree.Preachers haue authoritie to rebuke ye sinnes of all men without exception. Why then shold we preachers for thy cause (O thou maiestrate) cast our selues into daunger, & serue thy lustes cōtrarie to our office? It is not our worde. Neither are we in this office to serue thy tourne, as men hyred of thee to teach such things, as maye please thy fansye, ye preachers may not do so, neither wyl they do so, nor yet ought they so to do. He yt is not willing to heare these thinges,Preachers may be no mē p [...]easers. Gala. 1. let him seke other yt may serue his lustes, so that this ministery be free, wherunto God hath geuen authoritie & power to rebuke sinnes, yea ye sinnes of all men. And these are ye three kindes of men, whom Christ in this his most noble miracle hath censoures & Iudges. The first praise it, allow it, & meruel at it, the secōd hate it & blaspheme it. The third wolde haue such miracles wrought, as they appoint neither are they any other at all times,Marcke this well O thou preacher. before whom ye gospell is preached in ye worlde. Therfore the preachers in this behalfe must, as Christ did dispute, reason, cōtēd with the aduersaries, & by no meanes suffer them, or wincke at them, but stoutly and valeauntly defende the Lord Christ, his cause & worde, what soeuer aduersitie foloweth, and not to regarde thoughe they seme to labour in vaine and to profite fewe. We haue done our dutie, if we haue disclosed their blasphemies. If they heare not, farewel they, so that they vnderstand what they haue done, and whom they haue contemned, despised, set at naught, blasphemed and rayled vpon. Christ first of al, answereth thē, that sayde, he cast out deuils by the helpe of Beelzebub prince of the deuils.Christ confuteth his aduersaries. These he cōfuteth wt such a reasō, as no reasonable mā can deny it. That kingdom, saieth he which is deuided in it selfe, must nedes come to desolation. If therfore [Page] one deuil cast out an other, this then foloweth, that y• deuilles are together by the eares amōg them selues, & so must their kyngdom come to naughte. And this is so true,Discorde. yt euen in families or housholdes discorde maketh hauocke of al thinges. For if the man & the wife be at variance amonge them selues, stryue one to hurte an other, one to speake euill of an other: then must the familie and housholde nedes perishe & come to naught. Examples do teache, that discorde weakeneth, maketh feble, and vtterly destroyeth whole Empires, Kyngdomes, Cittes, comon wealthes, houses & families. Therfore the Phariseyes and Scribes are here vtterlye besyde them selues and clene out of their wyttes, wantyng not only the Iudgemēt of the spirit, but also of reason, as our aduersaries also the papistes are madde, & vtterly estraūged from all reason, whyle they contemne and condemne so manifest trueth. For althoughe we had no scriptures, yet were we able to defende our matters, and confounde theirs euen with very reason. But this helpeth nothyng: al our labour is but loste, so styffnecked and vncircuncised both in heartes and eares are our aduersaries the papistes.

The kyngdō of the deuill.And this here is worthy to be noted, that Christe sayeth: the deuill hath a kyngdome, and suche a kyngdom as greatly agreeth in it selfe, and defendeth their matters with high concorde and perfecte agrement, so that whosoeuer prouoketh one deuill, prouoketh and stirreth vp all. He that hurteth one, maketh all the residue his enemies, otherwise if they lyued not in suche a concorde, we shoulde plucke awaye many mo from the papistes vnto oure side. That all do not beleue & receaue the worde,Why so fewe receue the worde. the cause is, that the kyngdome of the deuil is so mightie, and defendeth all their thinges [Page] by diligent coniunction and coupling together of consentes & myndes. This kyngdom doste thou disturbe and greue, when thou receauest baptisme, hearest the worde of God, receauest the Sacrament of the body and blood of Christ.Why the deuyl preuaileth not agaynste Gods electe. That the deuill doth not ouercom thee, it is because that as in the deuils kyngdom there is hygh agremēt: so likewise in the kingdom of Christ there is most true concord, and singular linkyng together of myndes. Therefore when the deuill assaulteth thee, and goeth about to vexe and trouble thee, he hath also to his ennemy hym that sitteth on the right hand of God the father, euen Christ thyne heade, as he saide vnto Paule: Saul, Saul, why persecutest thou me?Acts. 9. This is to be taken for a myghty and strong defence, yea and an inuincible fortresse, I meane, to be a christen man, seynge we haue so myghtie a kyngdome against vs: yea we shoulde not be certaine of our helth and saluation one moment of an houre, if oure helpe were not sure and certain in the grace of God: if God did not assist vs, and be present with vs thorowe his holy spirite.Obiection. But here may an obiection be made against Christes confutation, that the Exorcistes or cō iurers, although they be a wicked kinde of people,Exorcistes. cast out deuils also. Uerily al this cometh not of God, but of the deuill. We reade of a man that was possessed with many deuils, yet a certain priest that was a coniurer, and vsed sorcerie, was so bold, as to put his hād into ye mans mouth that was so possessed. And what other thing is this, then one deuil to cast out an other. I answer: Paul saith, that the deuill in the latter days shall worke wonders, and do miracles:Answere. yet shall they not be true miracles, but fained, counterfait, and false.ii. Thess. ii. For he worketh not those miracles to aduance ye Gospell [Page] of Christ,The deuyll worketh miracles to confirme the vnbeleuers in their vnbelief and to sette forth the glorie of God, but to bryng men from the true faythe, and to caste them headlong into all kynde of idolatrie. There haue bene certain sainctes, as they were wont to calle them, as our Lady of Ipswiche, our Lady of Walsingham, the Roode of rest, the roode of Grace, S. Peter, M. Iohn Shorne. &c. to whom they were wont in tyme past to sende such as were possessed with the deuyll, that they myght there bee made whole, and so manye tymes it came to passe. But the deuyll was not therfore caste out, as though he coulde no longer haue there remained, but he was content gladly to depart, to confirme them in their superstition and vnbeliefe. As the deuill also hath many tymes fained,The subtiltie of the deuyll. that he is afeard of an halowed candell, salt, palmes, holy water, holy bread, holy fyre. &c. When notwithstandynge he dyd it only to this ende, to encrease superstition, to banishe all true faith and religion, to driue men from the lyuyng God, vnto dumbe and beggerly ceremonies, that they whiche are all redy snarled with the bondes of idolatrie and superstition, might be holdē the more strongly with the same,2. Cor. 4. and confirmed, lest at any tyme they should begyn to leane and truste vnto the woorde of God and his mercy, and so at the laste bee saued. All suche miracles, sygnes, and wonders, are wrought by the deuyl, and ar lying, false, and vntrue: as S. Paule termeth them,ii. Thess. ii. yea they are nothyng els then playn sorcerie and iuglynge, to deceaue them that are vnfaythfull, because they would not embrace the truthe, that they myght be saued. Thynke thou those to be the true signes and miracles, wherwith Christe & the Apostles through the word did cast out the deuil, so yt he against his wil was cōpelled to depart. For ther was no such [Page] daliance, neither declared he himself of his own frewil to go away.The ende of true miracles In those miracles ye deuill was enforced against his will to geue place to the word of God, & yt vnto this end, yt the glorie of God might be set forth, & the christen religion confirmed & stablished: this dothe not the deuil gladly. Therfore in such agony, conflict, & strife against the deuill, crosses, halowed candels, holy water, & such other trifles do no good at all. Where it is for the deuils profit,Note. and for the enlargement & confirmation of his kyngdom in all superstition, idolatrie false religion, wickednes. &c. that he should be put out, that by this meanes the wycked worlde may receaue the punyshemente of their frowardnes, because they wyll not call vppon Christe, and so be the more depely drowned in superstition: there it is possible, that the deuyll will suffer himselfe to be expelled and caste out of suche wicked persones, as Sorcerers, Necromancers, witches, and such lyke are. For thys is not done to the ende, that the Gospell maye be aduanced, and the truthe knowen, but that errour may be confirmed that the more authoritie may be geuen to monkerye, to the inuocation of Sainctes, to Pylgremages, to Uigiles, to Masses, and to suche lyke trumperie. For, the mayntenance of these thynges, wherwith the glorie of God is obscured, and the truthe of his holye word hindred: the deuyl is wel content to geue place, and to suffer himselfe to be caste oute. But where the castyng out of the deuyll is done to this end, that the fynger and power of GOD may be sene, and that the kyngdome of God may be stablyshed: there the deuill resysteth, wrastleth and sheweth him selfe vnwilling to depart, and maintaineth his abode there so long as he can,Luc. [...]i. as Christ teacheth in the Parable of the strong armed man. [Page] Therfore let vs neuer forget this great exceding mercy & singular goodnes of the Lord our God, but most humbly and hertily thanke hym, that he hath sente his sonne to be an helper vnto vs against the deuil to cast hym out, and hath geuen vs his worde, wherby euen nowe also that worke is done, I meane the kyngdom of the deuill is destroied, and the kyngdom of God is set vp and encreaced. In this grace God for his mercy euer kepe vs for his dere sonnes sake Iesus Christ our Lorde, and alone Sauior: to whom with God the faand the holy ghost, be all glorie for euermore. Amen.

The fourthe Sondaye in Lent. ¶The Gospell. Iohn. vi.

IEsus departed ouer the sea of Galile, whiche is the sea of Tiberias, and a greate multitude folowed him, because they saw his miracles whiche he dyd on them that were diseased. And Iesus went vp into a mountayne, and there he sat with his Disciples. And Easter, a feaste of the Iewes was nye. When Iesus then lyfte vp his eyes, and sawe a great company come vnto hym, he sayde vnto Philip: whence shall we bye bread that these may eate? This he sayde to proue hym, for he hym selfe knewe what he woulde do. Philip aunswered him: two hundred penyworth of bread, are not sufficient for them, that euery man may take a lyttle. One of his Disciples (Andrewe Simon Peters brother) sayeth vnto hym. There is a lad whiche hath fiue Barlye loaues and two fishes: but what are they a monge so many? And Iesus sayde: make the people sit downe. There was muche grasse in the place. So the men sat downe, in number about [Page] 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, and lykewyse of the fyshes as muche as they would. When they hadde eaten ynough, he sayde vnto his Disciples: gather vp the broken meate whiche remayneth, that nothyng be lost. And they gathered it together, and fylled .xii. baskettes with the broken meate of the fyue barley loaues, which broken meate remayned vnto them that had eaten. Then those men (when they had sene the miracle that Iesus dyd) sayde: this is of a trueth the same Prophete that shoulde come into the worlde.

THE EXPOSITION.

IN this Gospell we learne, that our Sauiour CHRIST hath a syngular and special care for them that folow him,Math. 6. that seeke the kyngdom of God, and the rightuousnes thereof, and sette theyr chief delectation and pleasure in hearyng the worde of God, and in practisyng the same, so that all such shall want no good thyng necessary for theyr lyuynge,Psalm. 34. but shall haue abundantlye what so euer is needfull, so farre is it of,Christ prouideth for his. that they neede to despayre of Goddes prouidence in this behalfe, as though he were ledde wyth no care at all towarde theym, and theyr necessities. Thys doctrine the wicked worldlyngs and couetous carles are not woorthy to heare, muche lesse to beleue, seyng theyr myndes are otherwyse sette. In dede they heare, that Christe bounteously wroughte thys great miracle, but they doo not beleue, that Christe wylle doo the same for theym.Worldlings. Therefore are they all together gyuen to the worlde, scrape and rake together, what so euer they can gette by hooke or by crooke, by [Page] ryght or by wrong, by laufull or vnlaufull meanes, declaryng by all theyr doynges, that they haue no good and faithful persuasion of Gods prouidence, and that Christe neyther can nor wyll deale with them, as he dyd with this people, of whom oure Gospell maketh mencion. Yea some of them after the maner of Epicures, thynke God to bee a carelesse God, and not to regarde hys people, but to sytte ydell in heauen, gasing about I can not tell vpon what. And therefore they thynke it to bee their charge and duetie, to carke and care, to aforesee and prouide all thynges necessary for them selues that they suffer not hunger and colde. &c. But suche men, yea rather monsters of men, Christe regardeth not. They that embrace his word, Christe conforteth them in this place,The faithfull shall want to good thyng. that he will fede theym, not with wordes, but with dedes, euen with all thinges necessarie. Let vs not doubt, thynke, or compasse in our mynde,Psalm. 34. how we should be nouryshed, but lette vs put our whole confidence in Christ, whiche confydēce without al doubt shal not deceaue vs, but bryng vnto vs no lesse bounteous blessynge, then these men receaued. For Christ is alway at hande to helpe, succour,Iosue. 1. Psalm. 55. 1. Pet. 5. and relieue them, that faithfully put theyr confidence and truste in hym. Cast thy care vpon the Lord saithe the Psalmographe, and he shall nouryshe thee. Yea CHRIST is of suche power,The blessyng of God maketh all thynges plentifull. that if there remayne no more then fiue loaues, yet can he soo blesse them, that they shall suffise fiue thousand men besydes women and chyldren: And moreouer of theym also leaue so muche, that it shall farre excelle in quantitie the former stoare. For the fyrste was scarcely halfe a baskette full, but that remayned were .xii. baskets full: [Page] whereof wee are taughte: that yf we beleue the word of God, and doubte nothynge thereof, framyng our lyues accordynge to the same, GOD wyll vndoubtedly care and prouide for vs, and abundantlye sende vs what so euer is necessarye for our lyuynge, as we maye see in this hystorie. Although all be not godlye, that came here vnto CHRIST, yet some of them were earnestly geuen to godlynesse, and sought more the woorde of God, than they were carefull for their bealy. Therefore Christe careth for theym,The prouidence of God. and bryngeth it to passe, that they bee fed, when they thought nothynge of the matter. As though he shoulde saye: Fyrst of all, whatsoeuer thou be, seke the kyngdome of God, beleue in me,Math. 6. and lyue accordynge to thy vocation: and as for all other thynges, leaue the care vnto mee. Thoughe that thou haue not excesse, thoughe thou haste not thousandes: yet that thou shalte haue sufficiente, I wyll prouyde. For golde, syluer, money. &c. are not meete to bee eaten: thou haste nede of breade, whyche commethe oute of the grounde. If thou haste not plentie hereof oute of the earthe: if thou hast not ground, lande, possessions &c. onely beleue, and folowe thy callyng: so shalt thou not want breade.

Dayely experience mynistrethe vnto vs exaumples of thys thynge.Labour. Hee that in the begynnynge is but a poore scholer, beynge dylygent in his office, thorow the blessynge of GOD becommeth a greate doctour. A mayde seruant beynge diligent in her seruyce, and studiosly lookyng vnto thynges of the house, through the fauour of God, cometh vnto suche mariage, that she is made maystresse of an housholde, hauyng substance, goodes, rychesse, and plentie of all thynges. [Page] There is greate abundance of suche exaumples in all ages. As on the contrarye parte, they that feare not GOD, care not for hys woorde, are negligente in theyr office,Idelnesse. are ydell, and geue theym selues to sluggyshenesse: They fall into myserie, pouertie, and beggerye, yea though they haue muche lefte vnto them of theyr parentes or frendes, yet commeth it to naught, and wasteth away as snowe agaynste the sonne. Therfore many yong men now a days,Idelnes is ye chief mistresse of vices all. geuyng them selues rather to ydlenesse then to labour, to wyckednesse then to godlynesse, are forsaken of God, and by thys meanes fall into all kyndes of mysery and lewdnesse, so that eyther they dye in battaylle, or come to hangynge, or ells haue somme other shamefull ende. Whyche thynge is to bee vnderstande also of so many as feare not GOD, nor faythfully walke in their vocation, be it neuer so base and homely. All such must nedes be accursed of God, and be ouerwhelmed with myseries. And well worthy, for asmuche as they loue not godlynes, beleeue not in Christe, folowe not hys woorde, walke not in theyr vocation. &c. For if they did thys, they shoulde haue God in all their affaires a moste sure defender, tutor, patrone, prouider, encreaser. &c. so that they shoulde lacke no good thyng.

Learne therfore of this Gospell to beleue in Christ, and that he wyll conserue and kepe vs, and prouyde all thynges necessarye for vs, if we wyll applye oure selues to godlynes, and loue Christs word. As though he should say: If thou be godly, and fearest God, loke thou for thy meate at my hande, moste certainly: despayre not, though thy lyuynge be smalle, I will blesse thy stoare, and prouyde abundantly for thee. But yf thou folowe those waies, that ar wicked and vngodlye, [Page] if then thou falle into miserie, meruaile not, neyther blame thou God, but thy selfe: yea thoughe thou haue gotten the goodes of the worlde,The absidāce and prosperitie of the vngodly shall not long continue. yet if thou bee vngodlye, they shall not surely prosper with thee, but they shall sodeynly consume and come to naughte, so that thou mayste be well assured, that he whych despiseth the word of God, and. obeyeth not Gods cōmandement, shall neuer be pleasured at the hand of God. Thys thyng doth Christ teache vs in this his miracle, in that with fyue loaues he fedeth fyue thousand men besydes women and chyldren, whose numbre peraduenture was equall with the other. They all were filled, and yet there remayned muche. In thus doynge Christe setteth not foorthe the bare worde, as he dothe in the syxt Chapter of S. Mathews Gospell, but hee expresseth the same in very acte, and geueth an example therof. As though he should saye: I am ryche, and can easily fede thee. Onely see, that thou behauest thy selfe godly. Folowe the worde of God, and kepe that. As touchyng thy foode, laye the care therof vpon my backe. This is the doctrine of Faith which Christ setteth foorth in this miracle vnto vs. The faithfull only vnderstande it: the vnfaithfull regarde it not, but rather laugh it to scorne, as they doo all the other mysteries of God.

But besides this doctrine, there are remaining two thyngs, which the Euangelist doth diligently set forth The first is, that Christ asketh a question of his disciples, and they answer what they thinke good.The cause of incredulitie cō cernīg liuing. The second is, that he commaundeth to gather vp the fragmentes, that nothyng perishe. Nowe as concerninge these .ii. disciples, Philip, and Andrewe: it euidently appereth, what is the cause, that although he prouoketh [Page] vs vnto faythe by this his vnloked for blessyng, yet it can not be founde in vs so true, ryght, and perfect as it ought to bee. For that letteth vs, that was also an impediment to the disciples: I meane, when we onely consyder, howe muche wee haue nede of, and haue noo regarde,Philip. howe muche Christe is able to dooe, wyth his blessynge. Philyppe leaueth to reason and sayeth, that two hundred peny worthe of breade is not sufficient, that euery manne may haue a litle morsell. If a count be here taken of the people, and compared with that summe of money that Philip here nameth: it semeth to be lytle in dede. For there were not only fyue thousande men,Math. 14. but there were also many women and chyldren, as S. Mathewe saythe, whiche are not numbred. Philyp foloweth the rule of reson,Reason is an euyll counsailer in matters of God. and accordynge vnto that maketh his accompt. Euen so we go to worke. Reason altogether ruleth in vs, and we caste our accomptes, how much we haue nede for our necessary dayly and yerely expences. But when we perceaue that our goodes fayle vs, then are we out of countenance: then fall we to desperation, and thynke verily, that we shall neuer bee able to susteyne our selues and our familie.

And euen thus goeth it with Andrewe also. He perceauyng the good wyl of Christ toward the pore people,Andrewe. wold gladly that they were relieued, & therfore telleth Christ what prouision there is, & how that a boye had fiue barley loues and two fishes. But notwithstā dyng when he remembred what a great cōpany there was of hungry folke, and considred how sclender the prouision was, he counted it nothing at all. What are these (saith he) among so many? Streight wais considering the nomber, he casteth away faith, & thinketh it [Page] not possible yt such a multitude can be holpen and relieued with so litle quantitie of bread & fishe. And this is a cōmune fault among vs al, not only when we think of liuing, but also in all our other troubles and daungers. For we run streight wais for help vnto reson.Note well. yf reason se no help, then out of hand we fall vnto mourning & lamenting, vtterly despairing of confort. But it were much better, if we did cast al our care vpon God & fall to no reasoning about necessary thinges. For by this meanes there shold be but one incōmoditie when any miserie shold chance. where as now thorowe our care it is doubled, and yet nothynge amended. Care maketh no man riche:Care pro [...]fyteth nothing. yea it rather bryngeth disease of body & disquietnes of mynde, two great pestilences to mans lyfe. Examples in this behalfe want not. Therfore seyng that reason can no otherwise do, but bee occupied about those thynges that we haue nede of, and shewe her selfe carefull about necessaries, as thoughe our whole wealthe depended of her carefulnesse and deuise, whiche is directly against faithe: The Euangelist wold not let passe this thing vnremembred, that by the exāple of the disciples we may learne, how leude and wicked such toyes of reason are, namely in Christians, whiche oughte onely to depend on Christe and his worde. After the rule of reason Philippe and Andrewe iudged truely: neither is it possible,The worde of God, and not reason is to be considered. that a man onely ledde with reason can otherwyse thinke, or haue any better Iudgement. But we Christians may not looke vppon Reason, but vppon the woord of God. Therfore we ought not so subtilly to reason, as constantly & stedfastly to beleue: & where reason faileth, there to lean vnto the worde of god & faith, & diligently to cōsider, what a noble and faithful steward Christ [Page] is to the Christianes. We can geue no more then wee haue. But Iohn saith here of Christe: He gaue of the loaues and fyshes, not so muche as was at hand, but so muche as he would. Neyther is it to be thoughte, that he dyd this only but ones, and that he from hensforth wyll doo no more so among his.God is at all tymes beneficiall. For, as I sayde before, his examples and miracles are publyshed and sette abrode at all tymes, not onely concernyng foode when GOD respecteth and healpeth them that are nedye and without comforte, but also in all other necessities and miseries. For he is almyghtye, and hath promysed to vs healpe and defence. Therfore all oure power is onely in thys:3. Reg. 17. 4. Reg. 4. Where reason suffiseth not, that we shoulde make the matter vp with faythe and prayer, and vndoubtedly beleue, that he is also a God vnto vs, whiche is not onely able wyth his blessyng, to amplifie and encrease that lyttle we haue, as he dyd the hony and oyle of the wydowe of Sarepta, but also that he is able of nothyng to make all thinges.

This consolation and confort ought we diligently to consyder, and onely (as Christ sayth) respecte thys, that fyrste of all we seeke the kyngdome of God, and the rightuousnes therof.Math. 6. As for all other thyngs that we haue nede of, lette vs cast our care vpon our heauenly Father, whyche wyll geue vnto his, euen when they slepe,Psalm. 127. as the Psalmograph sayth: that is to saye, they shall be blessed and prouyded for, and yet shal they not vnderstande, howe and whence it commeth, as as wee maye playnely see in thys myracle. For so soone as CHRIST toke the bread into his handes, and added therto his blessyng, it was streight wayes perceaued, how it was multiplied and encreased. [Page] The fyshes also when Christe distributed theym, and commaunded them to be delyuered to the people were encreased meruailous greatly.

Thus woulde Christ haue vs bothe to perceaue, and to beleue, that we by this meanes myghte attribute more to the secrete and inuisible richesse of God, then to our present reason and store.The miseries of thys our tyme.

Miserable is the face of this worlde. Ennemies are on euery syde of vs. Discord, debate, and strife encreaseth dayly more and more. Our men and our money decay dayly.The wickednes of the byshop of Rome The common wealthe is come vnto lamentable ruine. All thynges go to hauocke generally, neyther is ther any hope of amendment. The pope also is not ydell, neither sleapeth he, but seketh all meanes possible to disturbe realmes, to set Princes together by the eares, to bring desolation to all those countreys that resyst his tyrannye, caste awaye his intollerable yoke, refuse his wicked doctrine, despise his diuelyshe decrees, ydell inuentions, crooked constitutions, vnwritten verities. &c. and embrace, beleue, and professe the true and liuely Gospell of oure Sauiour Iesus Christ. For the Turk hateth not more the name of Christe, than the Pope dothe abhorre the Gospelle that we professe. Therefore seketh he all corners, and studyeth by all meanes that may bee, to take awaye the Gospell from vs, and to restore vnto vs the olde abhominations. Which thyngs when a Christen man dothe remembre, it can no otherwyse then greue him. Nowe reason begynneth to compasse with her selfe, what is best to be done, and what prouysion may bee made to wythstande so great euyls. And when reason with all her deuyses and counsayles seeth no way howe to brynge to passe that she hath imagined, or els [Page] can deuyse no apte counsailes, howe eyther to preuent or dyspatche so greate malice and displeasure, then falleth she to confusion, and at the last vnto desperation. Neither can reason frustrate of her purpose be free frō sadnesse and desperation.Marke this, & practise it. For fleshe and blood can no otherwyse doo, thenne her nature requyreth. But the Christians are in a farre better case. For when reason fayleth, they lay hande on the word of God, and with stedfast fayth beleue to receaue healpe and conforte at the hand of God,Iohn. 16. accordyng to his promise. But what is the commaundement of the word or what is to be beleued in suche an extremitie and difficultie of thynges?Math. 16. Uerily euen this, that Christ hath ouercome the world, and that the gates of hell shall not preuayle agaynst his churche:Psalm. 34. The eyes of the Lorde are vpon the rightuous, and his eares attent vnto theyr praiers Who shall hurte you (saithe S. Peter) if ye followe that is good?1. Pet. 3. Not withstandyng if ye suffer for righteousnesse sake, blessed are ye. The Lorde knowethe howe to delyuer the rightuous out of tentation, and to reserue and kepe in store the wicked and vngodlye against the day of iudgement vnto their condemnation and euerlastyng payne,2. Petr. 2. as S. Peter in that place bringeth in Loth and the Sodomites for an example.

Faithe in the worde worketh constācie in the heart.He that on this sort setteth before him the word and promyse of GOD, and holdeth theym faste wyth a stronge Faythe, hym all the reasons of the worlde, though they shoulde fayle, can not dismay, nor cause hym to despayre. For he dothe knowe, that the Lorde is aboue them, whyche ruleth in the myddes of hys ennemye, and therefore is he contented wyth all thynges,Exod. 3. that he maye gloryfye his name agaynste theym, [Page] that are aduersaries to his worde, vexe the churche of GOD, and make neyther ende nor measure against God and hys woorde, euen as Pharao, and the Egyptians dydde: so that through the helpe of the word the Christians thoroughe Faythe haue a mooste certayne and sure hope, where reasone seeth no hope at all. For reason, when it perceauethe no healpe to bee at hande, despayreth streyghte wayes. But the Lord sheweth trewe healpe, yf wee holde it faste, and followe godlynesse. For he that geuethe hys mynde to wyckednesse and synne, and careth not for his conscience, thoughe it be neuer so muche defyled and spotted with all abhomination, and yet thynketh to enioy the promyse and the comfort therof, he is vtterly deceaued, and shall brynge nothynge vnto good effecte

And thys faulte was in the Disciples. Wyth reason they were well instructed, but they had no respect vnto the healpe of Fayth, neyther dyd they consyder, what a Lorde they had of Christe. Or elles Phylippe would haue tolde an other tale after this sorte. Two hundred penye woorth of breade are not sufficient for so greate a multitude, that euery one myght haue a lyttell morsell. But we are in case good ynoughe, in as muche as thou arte wyth vs, whyche art able to fulfyll and to make good, what so euer we doo lacke, for as muche as wee are in suche place, where no prouysyon canne bee made. For thou haste that power and knowledge, the whyche other haue not. Andrewe also wold haue spoken otherwyse, as thus: There is a boye here, that hathe fyue barley loaues, and twoo fyshes. If I shoulde haue the distribution of theym, they woulde scarcely suffise two persones. But forasmuch as thou art present, put thy helpynge [Page] hande vnto it, and they shall suffise as manye as are here, ynough and inough agayn, with a great portion left. This would the word and faith haue taught thē. But when by the reason of their carefulnes, both the word and Faith was vanyshed away, it was no meruayl though they could remember no such thing.Note thys counseil. Therfore this rule is to be obserued: If thou louest ye name of Christ, and notwithstanding, thou leanest vnto reason, and vnto the deuises therof, beyng compelled, as it were of necessitie, yet see that the woorde of GOD beare the chiefe rule, and haue the vppermoste place alwaies, so that thorowe Faith, thou depende wholly vpon God and his promyse. Otherwise thy helpe wil be vncertain, yea it wyl be nothing. For cursed is that man (saith the Prophet) that putteth his trust in mā,Hier. 17. and maketh fleshe his strength, and suffreth his heart to go from the Lord.

After that Christ hathe moste noblye declared hys blessyng among vs,The worlde abuseth the gyfts of God thorowe riot. we may not forget this commandement, that Christ gaue his disciples, concernyng the gatheryng vp of suche bread & fyshe as remained, that nothynge myght be lost. For as our reason in tyme of necessitie can do nothing but recken and acompt how to compasse thinges to serue our ned [...], and can not away with Faithe, nor yet constantly cleaue to the promyse of God: so lykewise, when the blessyng of God is plentuous, the world neither can nor will rightly & thankfully vse the same. For many do abuse the blessynge of God vnto excesse, prodigally and wastfully they spende it about naughte, as experience teachethe vs. If there bee a good wyne yeare, so that there is plentie of wyne, then fall the people to drinkyng, gullyng, glosyng, quaffyng, and most vnthankfully abuse [Page] that precious and good gyfte of God, as though god that yere had sent suche abundance of wyne onely to this ende, that the people shoulde drinke dronke. The blessing of God they ought to vse, & not to abuse:In time of wealth prouid for death. & if we haue more then presēt necessitie requireth, it ought diligently to be gathered to gether, & laide vp in store, that it may supply ye lacke & necessitie that is to come, as Ioseph coūcelled Pharao king of Egipte, yt with ye greate & plentifull encrease of the seuen former yeres, he should prouide for the other seuē dere yeares yt shold followe,Gene. 41. that by this meanes there mighte be store of grayne for all his lande. In like maner when god sendeth to artificers & men of occupation a good yeare,Artificers. so that their wares be well solde, & they haue good vtteraunce of such thinges as they occupie: they maye not therfore abuse this blessing of God, & wastefully spēde away their gaynes, but they must kepe them in store, & warely laye thē vp, yt they in time to come may serue ye lacke yt is lyke to followe. But forasmuch as many do not this, but spēd as faste as they get, & spare nothyng for the necessitie yt is to come, therfore in time of nede they lacke, & God withdraweth from thē his blessing. It is mete, that they whiche abuse the gyftes of God, & riotously & wastfully spend them away, should at an other time lacke, yt by this meanes they maye learne, what it is to neglecte & not to regarde the blessing of god. And as some do, to much wastfully consume the good gyftes of god, so on ye cōtrary part som do abuse thē by hourdyng them vp & niggardly kepyng them, yea & that vnto this ende, yt when a dearth come, they may haue ye more gayne, thoughe it be vnto the vtter vndoinge of their poore neighbours, as we may see in our couetous cormorantelyke cornemongers,Cornemongers. whiche [Page] hourde vp corne in the time of cheape, that in the time of dearth they maye sel it the dearer vnto the profit of thē selfes, but vnto the disprofit of other, so that they bringe not forth the blessyng of God to the comoditie of other, as & when they ought, but only at suche time as maye serue their couetous desires, & they reape the greater profit.Prou. 11. Salomon sayth: He that hourdeth vp his corne, shall be cursed of the people: but the blessynge of the Lord shal fall vpō the heades of them that bring it forth, & sel it for a reasonable price. These catarpillers of the comon wealth whiche only seke their owne priuate lucre, whether it be in Corne, cattel, or otherwise, are a spitefull kinde of people, hated of God and of all godly men.Note this O ye riche men. For as touching that Christ cōmandeth y• fragments & suche thinges as weare lefte, to be gathered vp, it was not cōmanded to that end, yt it shold serue the couetous lustes of the most couetous worldlinges, but that we hauing them in store might be the more able to helpe the nedye & hungrye. But carnall reasō saith: hourde it vp that thou maiste be the richer, although other by that meanes be beggered. As though God gaue his blessinge vnto thee to serue thy couetous affections, & not rather yt by it thou sholdest serue at all times the comon necessities of other. But by this meanes it cōmeth to passe, that these gredye gryffes lokyng continually for gayne, do not only not worke accordynge to the blessing of God to the profit of other, but they them selues also thorowe their couetousnes take no pleasure nor vse of the thinges, which they professe.The misery of couetous men. For a couetous man lacketh as well that he hath, as that he hath not. Therfore as they yt beleue the worde of god, although they lacke, yet shal so be encreased with goodes, that they shall haue gods plentie [Page] & ynough euen vnto the vttermost: so lykewise they yt abuse the giftes of God vnto their owne couetousnes, prouoke againste them selues his curse, that in their greatest abondance they are most nedie and miserable For this is the misery of the couetous worldlinges: it is no lesse griefe vnto them to distribute and laye out their goodes, then it is to get them, and to scratch thē together. And when any calamitie or mischance happeneth, as it many times cōme to passe, so that their goodes haue some misfortune, as their corne to be eatē with vermine, their wyne to waxe sower, &c. Then are they so vexed in their mindes (a payne worthie suche a sinne, and a plague worthely cast vpon them) that the losse of thē greue them more, than if they had neuer had them. What man, if he be a man in dede, and not rather the monsture of a man, had not rather to haue a litle in the feare of god with a quiet & mery conscience, then to haue greate abondance with gods anger and disquietnes of minde? namely, when this is most certen, that suche vnmercifull Mammonistes haue not only God their enemie, their conscience a continuall & vnrestfull accuser, all good men aduersaries, all poore men out cryers, cursers, and desyerers of vengeaunce to fall vpon them, but also they haue the deuil at hande with them, whiche so be wytcheth them, and maketh them suche doltes, that they can not see what good and right is, nor lifte vp their mindes so muche as ones to be thankeful to God for his blessinges, nor yet to consider for what purpose they were geuē them of God, but remaine in such blindnes of minde, yt they know none other god, but Māmō, the riches & goods of this world, which so lōg as they abide safe, they are safe, but if they ones decay, then is all their hope gone, [Page] so that thorow the suggestion of Satā many of them fall vnto desperation, hange vp them selues, drowne them selues, cut their own throte, or otherwise rid thē selues out of the waye, & at the last for abusynge the blessings of God, & for their vnmercifulnes they haue their porcion with the deuill, whom they haue so long serued, in that lake that burneth with fyre and brymstone.Apoc. [...]. And this is the payne of this sacrilege, when the blessyng of God is turned vnto a pray of mans couetousnes. The blessynge of God is not to be caste awaye by riot and prodigalitie, but to be kepte and muche made of, that it maye helpe in the tyme of necessitie, and that thorowe it, the better prouision maye be made for the poore: Neither is it to be hourded vp, but lyberally to be brought forth vnto the sustentation of the nedye, that we maye not seme to haue receaued Gods gyftes in vayne, but rather vnto such an ende as he hath appointed, that is to saye, vnto our owne necessarie conforte, and vnto the reliefe of the poore and nedye, as it is written: He hath dispersed abrode and geuen to the poore:Psal. 113. Therfore his righteousnes abydeth for euer and euer. Thus in this our gospell we haue heard a confortable doctrine, howe we in all our necessities must haue an eye vnto the Lorde Christe, and vnto his worde, and altogether depende vpon the same, and loke for blessing at his hand, nothing doubting, but that whatsoeuer he hath mercifully promised vs, y• same wyl he most bounteously performe & geue vnto vs. For he is a lord both of will and power,Rom. 10. and abundantly riche for so many as call vpon him: yea he will graunt vs more, then we dare be bolde to aske,Ephe. 3. suche and so greate is his mercy vnto them, that faythfully beleue on hym. [Page] God geue vs his grace, and blesse vs, that we maye dayly more and more encrease in godlynes, seke the kyngdom of God and the righteousnes therof, beleue his holy worde, and liue accordyng to our vocation, and calling, & in all our necessities, miseries, afflictions and troubles, whether it be concerning foode or otherwise cleaue vnto him and to his gracious promises, alwayes lokyng for helpe at his most merciful hande, thorow our Lord Iesus Christ: to whome with the father and the holye ghoste be all honour and glorye worldes without ende. Amen.

The fyueth Sondaye in Lent. ¶The Gospell Iohn. viii.

Whiche of you can rebuke me of sinne? If I say the trueth, why do ye not beleue me? He that is of GOD, heareth Goddes wordes? Ye therefore heare them not, because ye are not of GOD. Then aunswered the Iewes, and said vnto him: saye we not well that thou art a Samaritane and hast the deuyll? Iesus aunswerede: I haue not the deuyll, but I honour my father, and ye haue dishonored me. I seke not mine owne prayse, there is one that seketh and Iudgethe. Ueryly, verylye I saye vnto you, yf a man kepe my sayinge, he shall neuer see death. Then sayde the Iewes vnto hym, now know we that thou hast the deuyll. Abraham is dead, and the Prophetes, and thou sayest, yf a man kepe my sayinge, he shall neuer taste of deathe. Art thou greater then our father Abraham whiche is deade? And the Prophetes are dead: Whom makest thou thy selfe? Iesus aunswerede: If I honour my selfe mine honour is nothinge, it is my father that honourethe me, whiche you [Page] saye is your God, and yet ye haue not knowen hym, but I knowe hym, and yf I say I knowe hym not I shallbe a lyer lyke vnto you. But I knowe hym, and kepe his sayinge· Your father Abraham was gladde to see my daye, and he sawe it, and reioyced. Then sayde the Iewes vnto him: Thou art not yet fiftie yeares old, & hast thou seene Abrahā? Iesus sayde vnto them: Ueryly, veryly I say vnto you, ere Abraham was borne, I am. Then toke they vp stones to cast at hym: But Iesus hid hym selfe, and went out of the Temple.

THE EXPOSITION.

THe Gospell of this present sonday is full of matter, and ministereth many thinges to be considered, which all to handle at this present, time will not suffer. Therfore will we chose out of it onely this principall point,The worde of god is diligētly to be heard. namelye that Christ sayth, we ought gladly to heare the worde of God: and that he which heareth the worde of God, is of God. Contrariwise, he that heareth not the word of god, is not of god. These wordes are so symply and plainly spoken of Christ, that no man wil thincke, that they be of any great weight, or muche to be estemed. But he that knoweth these thinges truly, searcheth & pondereth earnestly, what this meaneth, to be of God, or not of God, he shal soone perceaue, that the thinges wherof Christ here speaketh, are of greate waight and singuler importaunce. For this is certen, that mā can haue no greater faulte layde to his charge,Not to be of [...]od is ye greatest miserie that can be. neither can he suffer anye greater infamye, then to be reported that he is not of God. All the displeasures that can [Page] chaunce to a man in this life, be they neuer so greuous and many, are not to be compared to this, that Christ in fewe wordes sayeth to y• Iewes, ye are not of god, Therfore all the matter cōsisteth in this thing,The despisers of gods worde are the bonde slaues of satā. that we heare the worde of god, and kepe it. For this is euidēt thorow the whole story of the gospell, that they which wil not here the worde of God, but speake euil of it, and blaspheme it, folowe the deuil, and, are obedient vnto him, which caryeth them whyther he wyll, and vseth them to what purpose he lysteth, and the lenger the worse, as we maye see in the Gospell of this present Sonday. Firste the Iewes are angrye, because Christ begynneth to preache. Afterwarde they begin to speake euill and spiteful wordes of hym, callynge him a Samaritane, and sayinge that he hath a deuill.The enemies of gods worde procede from wickednes to wyckednes. This might seme to be wycked ynough. Not withstandynge they procede and go forwarde with their wickednes, and ware still madder and madder. What makest thou, saye they, of thy selfe? to be shorte, they geue ouer themselfes so greatly to all vngodlines and mischife that at the last they bende them selues vnto murder, and take vp stones to kyll Christe. Into this horrible wyckednes are they fallen, because they despise the worde of God, because they blaspheme god and his worde, and speake euil of the lorde Christ.What is to be of the deuyl. And here ye see, what it is to be of the deuil: verely, not to heare the worde of god, to blaspheme the true god, to speake ill of him, and to go about to murder him: Of this sorte in these our dayes are stubborne & disobediēt children, which wil not obeir their parētes,Stubborne children. but despise both them & their cōmaundementes. Afterwarde they go forward in their wickednes: they curse their parēts and rayle on them. And although they do not execute [Page] the very acte of murder vpon them, yet wyshe they their parentes dead, or els they them selues lyue so vngraciously, that their parentes wyshe them selfes rather dead then a lyue. And all this come to passe, because such wycked children wil not heare the worde of god, nor endeuour them selues to kepe it. And thus goeth it thorow out the worlde where they will not heare the worde of God, and frame them selfes to liue accordyng therunto, as we may see in euill speakers, lyars, blasphemers, fighters, ruffins, and suche other wicked persons, whiche go forward dayly more and more in their wickednes, tyll at the last they come to a shamefull ende. Of this matter haue we also experience in the Papistes,The tyranny of ye Papistes. whiche the longer they continewe, the worse and madder they are. They rayle, they speake euill, they curse, they blaspheme both the worde and the preachers thereof, and neuer ceasse frō their furious madnes and mad furie, till they condēne the worde for heresie, and the professours thereof for heretikes & Scismatikes, aprehending, them, casting them in prison, and afterwarde moste cruelly murderyng them with fyre,The despising of gods worde is the greatest synne that is. with sweorde, with halter, with water. Uerely the contempte and despising of godes worde is the greatest synne that may be. For in other synnes when a man offendeth, he may be reproued & taught to do better, & the giltie will acknowledge and confesse his fault, but in this synne, when the worde of God is contemned and blasphemed: the professours therof are most miserably entreated, & at the last most cruelly murthered: it is not possible, that the auctours of this most abhominable wickednes will suffer them selues ones to be admonished of their faultes, or be persuaded that they do euill. Yea they thincke, they [Page] do well, and that in so doinge they please god, and do god hye seruice. As for the doctrine that they condēne, it is, saye they, playne heresie.Iohn. 16. And as touchinge the professours thereof, what other are they, then wicked heretikes, so wers of newe doctrine, deceauers of the poore, scismatykes, Apostatas, forsakers of the tētes of Israell, enemies of our mother holy churche, troublers of the comon weale, and at the laste, what not? whome to destroye and vtterly to take awaye from the face of the earth, who is so farre estranged from the rule of reason, that will not iudge it a moste reasonable and lawfull acte.Prou. 16. Thus they please thē selfes in their wickednes: They reioyce when they haue done euill, and ioye in their synnes, so farre is it of, that they are ashamed of their euill doing, where as in all other synnes comonly the contrarye is founde. Therfore it commeth of the deuill, not to heare the worde of GOD, but to blaspheme it, and to persecute the preachers of it. This wyckednes of the Papistes aboue all things must be eschewed of them, that hope for any parte of gods kyngdome, otherwise nothinge is to be loked for at the hande of God, but anger, indignation, & at the laste, death & damnation. For this is an harde and greuous worde, that Christ speaketh here to the Iewes: ye heare not the worde of god, therfore are ye not of God. For he that is not of God, is of the deuill, and is opprest with the greatest plagues and pestilences, that can be deuised. No man can wishe vnto him a greater euill, then he is all redy fall into. It is lamentable to consider, that this great and abhominable synne is nowe cōmon almost among all states,The despiser [...] of the worde can not abyde to be reproued I meane, the contempte of hearinge gods worde, and specially amonge them that be of greate authoritie. If [Page] a man saye vnto them: thou doest not well, that thou cōmest no ofter to the sermons. What doest thou set them at naught? this thinge sheweth euidentlye that thou art not of god. The greatest part of thē wil answer on this maner: what haue I to do with sermōs? I knowe my selfe, I trow, what is best to be done. If thou be importunat vpon them, and tell them, they must take an other waie, or els they can not be saued: thou shalte fynde them by litle & litle to be exasperate and moued, that they will rayle vpon thee, & threaten the a displeasure, if thou hold not thy peace. This is suche an horrible wyckednes and greuous synne, that it maketh any Christen heart to tremble 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,Iohn. 8. 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 ye 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,What it is to be of the deuill 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 [Page] 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,What it is to be of God. 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,The propertie of gods children whē they offend. 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, [Page] 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.The properties of the deuils children. 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,Iohn. 7. 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,Psal. [...]. 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,The pope is an enemie of gods worde. 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. [Page] 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:The worde of god deliuereth from drath. 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 ye 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,What it is to kepe the word of God. 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,Death. 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,The death of the wycked. 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,The death of the Godly. 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 [Page] 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 ye 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,What comodities we haue by hearynge the worde of God. 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 ye ye are of god, & haue ouercome ye deuil and al his infernal armie, & yt 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 yt cōmeth, waxeth madde, is impaciēt & falleth vnto vtter desperation. The Christians vndoubtedly in this worlde haue many troubles. For ye worlde & the deuil hate thē most extremely. Therfore are they at al times in daunger of life,The true christians are neuer free from the crosse. of goods, of fame, & of al yt 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, yt worlde wolde deale otherwise with me. But I had rather a thousand times, yt worlde should hate & persecute me, then loue me, & so fal out of the fauour & good [Page] will of god. Where the minde is thus affected & setled, all the troubles & aduersities of yt 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 ye faith that ye haue in the worde, is euē as a swete & pleasaunt slepe.Death to the faithfull is swete & pleasaunt sleape. And as he y• walketh ī darkenes, & perceaueth not ye theaues, is y• soner oppressed & ouerthrowen, yea & yt befor he be ware, euē so goeth it wt the faithful: the deuil is the theife & mur? therer, & hath sworne our bodely death, so yt we cā not escape it, notwithstāding when we are enarmed with the worde, & holde faste yt, we shal scasely fele death,The worde of god is a strong bucklar ag [...]īst aduersitie. 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 ye 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 ye last miserie, that cōmeth by death. For as cōcerning that, it is euident,Sap. 16. that then there is no helpe in any phisition or in any other thinge. Christe alone our Lord is he, [Page] 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 shalbe 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 [Page] 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:Of what word Christe speaketh. 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,The lawe of Moyses. 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,The lawe of the Gospell. 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 yt we fancie, but according to 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 [Page] taken awaye by hym,Synne is the cause of death 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,Faithe is the gyft of God. 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.Christ God & man onely sa [...]eth. 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 [Page] 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 yt Christ is true & euerlasting God, as we haue the like testimonies of this thing in many & diuers places of the Euangelical history, yt our whole trust shold be in hym, & in his word, & in none other. For this is ye 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 yt God by his holy spirite may kepe you in ye 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 shalbe 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 [Page] 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 shalbe 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 [Page] 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 shalbe offended because of me this night. For it is writtene: I wyll smyte the shepherd, & the shepe of the flock shalbe 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 though I shoulde dye with thee, yet wyll I not denye thee, lykewyse also sayde all the disciples. Thenne came Iesus with theym vnto a farme place (whiche is called Gethsemane) and sayde vnto the Disciples: Sytte ye here whyle I go and praye yonder. And he tooke with hym Peter, and the two sonnes of Zebede, and beganne to waxe sorowfull and heauye. Then saide Iesus vnto them: My soule is heauye euen vnto the deathe. Tary ye heare, and watche with me. And he wente a littell farther, and felle flatte on his face, and praied, sayinge: O my father, if it be possible, let this cuppe passe from me: neuerthelesse, not as I will, but as thou wilte. And he came vnto the Disciples, and founde them a slepe, and sayde vnto Peter: What, coulde ye not watche with me one houre? [Page] Watche and praye that ye enter not into temptation. The spirite is willyng, but the fleshe is weake. He wente awaye ones again & praied saying: O my father, if this cup may not passe away from me, except I drinke of it, thy wyl be fulfylled. And he came and found them a sleepe agayne, for theyr eyes were heauye. And he left them, and wente agayne and prayed the thirde tyme, saying the same wordes. Then commethe he to his disciples, and sayde vnto them: Sleepe on nowe and take your rest. Behold the houre is at hande, and the sonne of man is be trayede into the handes of sinners. Ryse, let vs be goyng, beholde he is at hande that doth betray me. Whyle he yet spake, loe Iudas one of the number of the twelue came, and with hym a greate multitude with swordes and staues, sent from the chief Priests and elders of the people. But he that betrayed hym, gaue them a token, saying: Who soeuer I kysse, the same is he, holde hym faste. And forthe with he came to Iesus and sayde: Hayle Maister, and kyssed hym. And Iesus sayd vnto hym: Frend wherfore art thou come? Then came they and layde handes on Iesus, and toke hym. And beholde, one of them whiche were with Iesus, stretchede out his hande and drewe his sworde, and stroke a saruaunt of the hye Priestes, and smote of his eare. Then saide Iesus vnto hym: Put vp thy sword into the sheathe, for all they that take the sworde, shall perysh with the sword. Thinkest thou that I can not now pray to my father, and he shall geue me euene nowe more then twelue legions of Angels? But how then shall the Scriptures be fulfylled? For thus muste it be. In the same houre sayde Iesus to the multitude: Ye be come out as it were to a thiefe with swordes and staues for to take me. I sat dayly with you teachyng in the Temple, and ye toke me not. But all this is done that the Scriptures of the Prophetes myght be fulfylled. Then all the Disciples forsoke him and fled. And they toke Iesus and led him to Caiphas the hye priest, [Page] where the Scribes and the Elders wer assembled. But Peter folowed him afarre of vnto the hie priests palace, & went in, and sat with the seruants to se the end. The chief priests and Elders, and all the counsel sought false witnes against Iesus) for to put hym to death) but founde none, yea when many false witnesses came, yet found they none. At the last came two fals witnesses, and sayd: This felowe said, I am able to destroy the Temple of God, and to buyld it agayn in thre daies. And the chief priest arose, and said vnto him: Answerest thou nothing? Why doo these beare witnes against thee? But Iesus held his peace. And the chief Priest answe, red and said vnto hym: I charge thee by the liuynge God, that thou tell vs whether thou be Christ the sonne of God? Iesus said vnto hym, Thou hast said. Neuerthelesse I saye vnto you, herafter shal ye se the sonne of man sytting on the right hande of power, and commynge in the cloudes of the skye. Then the hye Priest rent his clothes, saying: He hath spoken blasphemye, what nede we of any more wytnesses? Behold nowe ye haue heard his blasphemie, what thynke ye? They aunswered and sayde: Hee is woorthye to dye. Then did they spit in his face, and buffeted hym with fistes. And other smote hym on the face with the palme of their handes, saying: Tell vs thou Christ, who is he that smote thee? Peter sate without in the Court, and a damosel came to hym, sayinge: Thou also wast wyth Iesus of Galilee. But hee denyed before them all, saying: I wote not what thou sayest. When he was gone out into the Porche, an other wenche sawe hym, and sayde vnto the [...] that were there: Thys fellowe was also wyth Iesus of Nazareth. And agayn he denyed with an othe, sayinge: I do not know the man. After a whyle came vnto hym they that stoode by, and said vnto Peter: Surely thou art euen one of them, [Page] for thy speeche bewrayeth thee. Then beganne he to curse and to sweare that he knewe not the man. And immediatlye the Cocke crewe, and Peter remembred the woorde of Iesu, whiche sayd vnto hym: Before the Cocke crowe, thou shalt denye me thryse: and he wente out, and wept bytterly. When the mornyng was come, all the chiefe Priestes and Elders of the people healde a Councelle agaynste Iesus, to put him to death, and broughte him bounde, and deliuered him vnto Pontius Pilate the deputie. Then Iudas (whiche hadde betraied him, seing that he was condemned, repented hym selfe and broughte againe the .xxx. plates of siluer to the chiefe Priestes and Elders, sayinge: I haue synned, betrayinge the Innocent bloode. And they saide: What is that to vs? See thou to that. And he caste downe the syluer plates in the Temple, and departed, and wente and hanged hymselfe. And the chiefe Priestes tooke the siluer plates and saide: It is not lawfull for to put them into the treasure, because it is the price of bloode. And they tooke counsel, and bought with them a potters field to bury strangers in. Wherefore the fielde is called Acheldema, that is the fielde of bloud, vntill this day. Then was fulfilled that whiche was spoken by Hieremye the Prophete, sayinge: And they toke .xxx. siluer plates, the price of him that was valued, whome they boughte of the children of Israell, and gaue them for the Potters fielde, as the Lorde appoynted me. Iesus stode before the Deputie, and the deputie asked him, sayinge: Art thou the kinge of the Iewes? Iesus said vnto hym: Thou sayest. And when hee was accused of the chiefe Priestes and Elders, he aunswered nothinge. Then saide Pylate vnto hym: Hearest thou not howe many witnesses they laye against thee? and he aunswered him to neuer a worde, in somuche that the Deputie meruailed greatly. [Page] At that feast, the Deputie was wont to deliuer vnto the people a prisoner, whom they would desire. He had then a notable prisoner called Barrabas. Therefore when they were gathered together, Pylate sayde: Whether wyll ye that I geue lose vnto you Barrabas, or Iesus whiche is called Christ? For he knew that for enuy thei had deliuered him When he was set downe to geue iudgement, his wife sent vnto him, saying: haue thou nothing to do with that iust mā: for I haue suffred this day many things in my slepe because of him. But the chief Priests & Elders persuaded the people that they should aske Barrabas, and destroy Iesus. The deputie answered and said vnto them: Whether of the twaine wil ye that I let lose vnto you? They said Barrabas. Pilate said vnto them: what shall I do then with Iesus, that is called Christ? They all said vnto him: let him be crucified. The deputie said: What euil hath he done? But they cried more, saying: Let him be crucified. When Pilate saw yt he coulde preuaile nothing, but that more busynes was made, he toke water, and washed his handes before the people, saying: I am innocent of the bloud of this iust person, se ye. Then answered all the people, and said: His bloud be on vs, & on our childrē. Then let he Barrabas loose vnto thē, and scourged Iesus, and deliuered him to be crucified Then the souldiors of the deputie toke Iesus into the cōmon hal, and gathered vnto him all the cōpany, and they stripped him, and put on him a purple robe, and platted a crowne of thornes, and put it vpon his head, and a reed in his right hande, and bowed the knee before hym, and mocked hym, sayinge: Haile kyng of the Iewes, And whenne they hadde spytte vppon him, they tooke the reede, and smote hym on the head. And after that they hadde mocked hym, they tooke the roabe of hym agayne, and putte hys owne rayemente on hym, and ledde [Page] hym away to crucify hym. And as they cam out, they found a manne of Cyrene (named Symon) hym they compelled to beare hys Crosse. And they camme vnto the place, whyche is called Golgotha (That is to say, a place of dead mennes skulles) and gaue hym vineger myngled with gaulle to drynke. And whenne he hadde tasted thereof, he woulde not drynke. Whenne they hadde crucifyed hym, they parted hys garmentes, and dydde caste lottes that it myghte bee fulfylled, whyche was spoken by the Prophete: They parted my garmentes amonge theym. and vppon my vesture dydde they caste lottes. And they satte and wacched hym there, and sette vp ouer hys head the cause of his deathe written: Thys is Iesus kynge of the Iewes. Then were the twoo theeues crucifyed wyth hym, one on the ryghte hande, and an other on the lefte. They that passed by, reuyled hym, waggynge theyr heades, and sayinge: Thou that destroyedst the Temple of God, and dyddest buylde it in three dayes, saue thy selfe. If thou bee the sonne of GOD, come downe frome the Crosse. Lykewyse also the hye Priestes mockynge hym wyth the Scrybes and Elders, sayde: He saued other, hym selfe he can not saue. If he bee the Kynge of Israell, lette hym nowe comme downe from the Crosse, and we wyll beleue hym. Hee trusted in God, lette hym delyuer hym nowe yf he wyll haue hym. For hee sayde: I am the sonne of GOD. The thieues also, whych were crucified with hym, caste the same in hys teethe. Frome the sixthe hower was there darkenesse ouer all the land, vntyll the nynthe hower. And aboute the nynthe hower, Iesus cryed wyth a lowde voyce, sayinge: Ely, Ely, lamasabathany, That is to saye: My God, my God, why haste thou forsaken me? Some of them that stode there, [Page] when they hearde that, sayde: Thys manne callethe for Helias. And streyghte waye one of them ronne and toke a spunge, and whenne he hadde fylled it full of vineger, hee putte it on a reede, and gaue hym to drynke. Other sayde, Lette bee, lette vs see, whether Helias wylle come and delyuer hym. Iesus whenne hee hadde cryed agayne wyth a lowde voyce, yealded vp the ghoste. And beholde, the vayle of the Temple dydde rent in two partes, frome the toppe to the bottome, and the earthe dydde quake, and the stones rente, and graues dydde open, and manye bodyes of Sainctes whiche slepte, arose and wente out of the graues after hys Resurrection, and came into the holye Citie, and appered vnto many. When the Centurion, and they that were wyth hym watchynge Iesus, sawe the earthequake, and those thynges, whiche hapned, they feared greately, saying: Truly this was the sonne of GOD. And many women were there, beholdyng hym a farre of whyche folowed Iesus frome Galilee, mynistryng vnto hym: amonge which, was Mary Magdalene, and Mary the mother of Iames and Ioses, and the mother of Zebedes children.

THE EXPOSITION.

THIS daye is redde in the Churche, as ye haue hearde, the storye of the paynefull Passyon and dreadefulle death of our most louynge Lorde and swete Sauioure Iesus Christe. And although the passion of Christ oughte [Page] at all tymes and euery daye,By the passion and deathe of Christ we are deliuered frome the power of Satā. dylygentely to bee remembred of vs, and of euery Christian, seyng it is that onely and alone precious treasure, whereby wee are delyuered and sette at lybertie frome all the power of helle, from Sathan, synne, deathe, damnation. &c. yet the aunciente Fathers of Christes churche in tymes paste haue well prouyded, that we shold haue euery yeare a certayne peculiar tyme appoynted for this purpose, in the whyche we myght doo and exercise this eyther priuately or publykely. For by this meanes shall the Passion of Christ be the more dilygently inculked and beaten into the youthe, and also bee the more surelye engraffed in the memorie of the Elder sorte of people. Nowe, forasmuch as the Passion of Christe hathe in tymes paste ben meruaylouslye abused by vayne meditations and cogitations of superstitious and ignorant hypocrites, we wyl at this present leaue all suche vanitie, and declare howe the passion and deathe of CHRIST oughte trewely and profytablye to bee consydered, weyghed, and pondered, vnto oure synguler consolation and comforte, and also vnto the amendement of our lyfe and conuersation. Thys shall bee brought to passe, if wee dilygentlye expende, weyghe, ponder, and consyder these principall poyntes followynge.The contētes of this sermō.

1 Fyrst what the Passion of Christe is.

2 Secondly, what prouoked and moued hym to suffer thys Passion.

3 Thirdly, how Christ bothe outwardly and inwardlye suffered.

4 Fourthly, what fruite and profite he hath procured and gotten for vs by his Passion.

[Page]Fyrst, the passion of Christ is none other thing, then an vnmeasurable dolour, sorowe, torment and payne,What the passion of Christ is. whiche he of a singular & vnoutspekable loue toward vs for our synnes, that hee myghte purge them, and vtterly put them away thorow his satisfaction) outwardly in his body, and inwardly in his soule susteined and suffered, tyll at the laste he died on the crosse: which shalbe opened & declared more playnly herafter. Secondly,The causes that moued Christ to suffer. there are fyue causes, that moued Christ to suffer his most dolorous and peinful passion. The first is, our synne, which could none otherwise be clensed purged, and put away but only by the passion & death of Christ. The second cause is, the greate and vnoutspeakable charitie, loue, and fauor, that Christ and his heauenly father bore toward vs men, whiche charitie coulde not abyd, 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.Gen. 3. 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:The fyrst [...] cause. He was wounded euen vnto the death for our synnes, and broken on pieces for our wickednesses.Esa. 53. 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.1. Pet. 2. [Page] 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,Esa. 53. 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.Psal. 69. 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:1. Pet. [...]. 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,Rom. 3. 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, [...]. Cor. 3. they layde hand [Page] 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,Esa. 3. wounded and slayne. So lykewise made we hym to serue in oure synnes,Our syn was the cause of Christs deth. 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,The seconde cause. loue, and mercye of GOD, whyche he shewed vnto vs miserable men & wicked synners without any merite or desert on our behalfe,Rom. 8. 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.1. Iohn. 4. 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:Iohn. 3. 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: [Page] In his loue and in his fauour hath he redemed them.Esa. 63. Rom. 5. 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,Iohn. 15. 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,Philip. 2. obeyed hys fathers wyll, euen vnto the deathe, the moste ignominious and spitefull death of ye 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. [...]. Epistle. 5. 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,Acts. 2. 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 [Page] persōs, after he was deliuered by ye 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,Iohn. 16. 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.The iiii cause 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 ye euerlasting truth performe,Rom. 1. & according to his promes sende the Sauiour, suffer him to be crucifyed and slaine, as witnesseth. S. Peter in ye Chronicle of ye Apostles actes writtē by blessed. Luke God, saith he, hath performed those thinges,Act. 3. 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,Luk. 24. 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 andThe .v. cause. [Page] blyndnes of ye Iewes which thorow their great cōtumacie & stubburnes, & thorow their impenitēcie or vnrepētaūt heart, being forsaken of god, were punished, & blinded yt they should heare and not vnderstād, that they should see with their eyes and discerne nothynge,Esa. 5. Iohn. 12. Act. 28. 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, [...]. These. 2. 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.Act. 13. 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,Iohn. 19. 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 [Page] 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,Psal. 33. 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,God performeth what so euer he promiseth. 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 shalbe founde vntrue and false. By the first we learne of the lawe,Synne haynous in the sighte of God. 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 [Page] 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,Of Christes Paynes both Inwardlye & outwardly. which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly & outwardly. Of ye externall passion & outward suffring we haue abundantly in the Euāgelical history, where [Page] 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:Luc. 22. 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 worlde was cast into such necessitie & feare, that his father sent an Angel vnto him for to conforte him, as Luke in the aforesaid place doth also testifye. That stryffe of death is fearefull beyond all measure, and taketh awaye all strength of nature, as we see in condemned persons, whiche are sodenlye taken to be put vnto death. What a meruelous torment & anger appeareth there in them, til nature hath made her selfe captiue to death, so that the payne and death it selfe may iustly seme to be nothyng in comparison of that great agonie, trouble and feare? How excedyng greate & vnmeasurable it was in Christe, his bloudy sweate that came from him doth manifestly declare, whiche thing was neuer done nor hearde of any other. This calamitie and fearefulnes was afterwarde wonderfully encreased, when he hanging vpon the crosse was forsaken of all his disciples & frendes: again, mocked, scorne and spitefully rayled on of his enemyes, in somuche [Page] that he being in suche an agonie, cried out vnto his heauenly father, sayinge: O my god, O my God, why hast thou forsakē me? wherof we may rede more at large in the xxij. Psalme of Dauid. In the whiche psalme the Prophete hath exactly painted & set forth the bytter complaintes and the afflicted conscience of Christe miserable and forsaken:Psalm. 22. where also thou shalt fynde in what angore and affliction he was for our synnes. And here let vs lerne (as we sayde before) the highe hatred, greate displeasure, and extreme wrathe, that God beareth against synne, in so muche that because of that he woulde not spare his only begotten and dearely beloued son, nor yet forgeue him, seinge he toke vpon him the cause of other mens sins, as we may see in the Prophete Esaye. And S. Paule sayeth:Esa. 53. Rom. 8. He spared not his onely begotten sonne. This signified Christ also, when he spake to the women on this wise: If they do this in a moyste tree, what shall be done in a seare & drie tree? As though he should say: Learne of me,Luke. 22. whiche beare other mens syns, and in my selfe am innocent, righteous and holy, what punishmentes ye haue deserued, and what shall chaunce vnto you, which by nature are synners and wycked, & can do nothing that good is. Therfore Christ warneth the women to wepe vpon thē selues, which with their sinnes had deserued that payne and punishment, that he nowe must suffer. In consideration wherof s. Peter sayth:1. Pet. 4. If the righteous shall scaslye be saued, where shall the sinner & the vngodly appeare? for God hath here plainly and euidētly set forth before our eyes in Christ his anger, wrath & displeasure against sinne, seinge that he suffred the highe goodnes, innocencie, wisedome iustice, euen his onely begotten sonne to [Page] to cōme because thereof into extreme pouertie, paine, contempt, & ignominie, as though he were ye greatest enemie that god hath, & suche one as is not worthy to liue on the groūd. yea god did so shew him self toward him, as thoughe he had geuen him ouer for euer & euer & wold neuer after be reconciled vnto him, as Christe miserablye complaineth in the xxij. psalme. And al this came to passe for other mens sinnes, whiche Christe tooke vpon him. O how horribly shal god auenge sins in them, that naturally are prone and bent vnto sinne,Synners. and cane none otherwise then sinne and do wickedly seing he declared this so seuerely in his sonne, in whō notwithstanding he had a singuler delight and great pleasure? O howe greuously shall he punishe them,Math. 3.17. whiche confesse not their sinnes, yea whiche wilbe counted holye and righteous, and wyl by no meanes receaue Christe to be their sufficient Sauiour and perfecte redemer to purge and put away their sinnes,Hippocrites. but will rather cleaue to their owne righteousnes, to their owne workes, and to the merites an intercessiōs of other? Therfore let all true and faithfull Christians diligently cōsider this matter, and with all study and labour beware of sinne and of the wrath of god, seing it coste the sonne of God the price of his lyfe, seinge also that for the aduoydinge of the same he was enforced to suffer most greuous payne, greate & bytter sorowe, and at the laste the moste ignominious and shamefull death of the crosse, that by this meanes he mighte apeace the wrath of GOD kyndled againste man for synne, delyuer man from synne, reconcile man to his heauenly father, and make him enheritour of euerlasting glorie.

Fourthly let vs consider the fruites and profites [Page] of the passion and death of Christ. For this is our ioye and comforte,The fruites of Christes passiō & death. verely as they be greate, so are they infinite and innumerable, if they were diligently and at large wayghed, pondered, and considered, for Christe is that true wheat corne,Iohn. 12. wherof he himselfe speaketh in the Gospell of Iohn, sayinge: verely verely I saye vnto you, except the wheate corne fall into the groūde, & die, it abideth alone. But if it dye, it bring forth much fruite. Of these many fruites we will declare some, yea and those the cheife and principall. For those being knowen and perfectly beleued, no man shall lyghtly wauer in his conscience, nor yet despaire thorowe pusillanimitie and wekenes of minde, but he shalbe conforted and lyfted vp with a sure hope of the merites of Christes passion, and alwayes stand firme and constante in all assaultes of the enemie.

The first fruite of Christes passion, is that Christe God & man by his death hath redemed and deliuered vs from the curse of the lawe.The firste fruites of Christes passion. For seinge the hearte of man by nature is euil, and there is no man that doth good, but all sorte of vs before the iudgement of God are synners and lyars: the curse of the lawe by this meanes cōmeth vpon vs, and condempneth vs as despisers and transgressours of the lawe,Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. and saith: Cursed be euery one, that abideth not in all thynges, that are written in the boke of the lawe, that he maye do them. From this curse and iudgement of the lawe hath Christe deliuered vs, which hath taken vpon him our cause and satiified the lawe, that so many as put their confidence, faith, and truste in him, he shoulde make free from suche curse,Christ by his passion hath deliuered vs from the curse of the lawe. sentence and iudgement of the lawe, and so by his death hath redemed and deliuered vs from the lawe, so that it can no more condemne [Page] vs,Gala. 3. as sainct Paule testifieth in his Epistle to the Galathians, sayinge: Christe hath deliuered vs from the curse of the lawe, whyle he became accursed for our sake. Nowe howe Christe became accursed.Deut. 27. Paule declareth more at large and sayth: It is written: Cursed is euery one, that hangeth on the tree. This sentence of the lawe was generall ouer all, that were crucified and put to death on the crosse. Among whom Christe also came,Esa. 53. and outwardly suffered the ignominie and curse of the lawe, and was reputed, taken and iudged as a malefactour and wycked person. But Christe by suffrynge vnworthely the outwarde curse & condēnatiō of the law, ouercame & did vtterly put away ye inward curse & cōdemnatiō of the law: so yt for euer after it cā no more bynd vs, nor hurte so many as beleue in Christ. For although outwardly wee are cursed, euill spoken of, despised and condemned, as it chaunced vnto Christe, and muste nedes so likewise cōme to passe with vs (for we must be made cōformable and like vnto Christ in bearing the crosse) yet inwardly we are free and blessed,Rom. [...]. and the curse of the lawe can not preuaile againste vs,Galat. 4. neither can the lawe it selfe any more accuse vs and condemne vs. For if God thorowe Christ be with vs, who can be againste vs? So lykewise reade we in sainct Paules epistle to the Galathians: when the fulnes of tyme was comme, God sent his sonne, made of a woman, made subiect to the lawe, that he might deliuer them, that were bounde to the lawe. Christe for our sake fel into the lawe, that is to saye, into the payne of the lawe, that we might be deliuered from the same, and obtaine that portion of enheritaunce,Es [...]. 55▪ whiche is due to the sonnes of God. Wherof the prophete Esaye also [Page] sayeth: ye are frely bought, ye shall frely bedeliuered. S. Peter also sayth:1. Pet. 1. we are deliuered by the precious blood of Christ that innocent lambe of God.

The second fruit & profit of the passion of Christ is, that by it we are made free from sinne:The second fruit of christs Passion. and it is in a maner all one with the first. For when we be free frō the lawe, then are we also free from sinne: not that we synne not, or can not offend, but that synne is no more imputed vnto vs, nor brought in againste vs by the law. Therfore saith blessed. S Iohn in his epistle. The blood of Christ maketh vs cleane from all synne.1. Iohn. 1. And Paule in his epistle to the Hebrues sayth, that the blood of Christ purgeth our conscience from deade workes to serue the lyuing God.Heb. 9. Again to the Corinthians he sayeth:2. Cor. 5. God made hym that knewe no sin, synne for our sake, that in him we might be made that righteousnes, whiche is alowed before God. Christe for our sake was made sinne, that is to say, a sacrifice and oblation for synne,Deliuerās frō syn by the passion of Christ. & by this meanes hath he recō ciled vs vnto god, and made vs before god, of vnrighteous, righteous, of sinneful & wicked perfect & good.

The third frut of Christes Passion.Now forasmuch as we be free from the curse of the lawe and from sinne: it foloweth, that we also are free and safe from death, deuil, and hel: whiche is the thirde fruite and profit of Christes passion. For seing death is the stipend and rewarde of synne,Rom. 6. as the Apostle sayeth: and synne is abrogated and taken awaye from vs by the passion and death of Christe:Deliuerance frō deathe deuill & hell. it foloweth that death is also taken awaye, so that it hath no power againste vs. Therfore doth Christe threaten death by the Prophete,Ose [...]. 13. and sayeth: O death, I will be thy death. For seinge that Christe was the true lyfe,Iohn. 11. he could not be ouercome of death, but he [Page] being ye noble cōquerour & valiant victoure of death, toke awaye the stynge from death, and flewe hell, as Christe him selfe saith by the aforesaid Prophet:Osee. 13. I wil deliuer them from hel, & from death wil I make them safe, So was Satan also cast out,Iohn. 12. as Christe sayth in the gospel of Iohn, so that he can not execute against vs the paine of hell & death.1. Pet. 1. And al this is comme to passe, because Christ hath fulfilled the law for vs, and purged our sinnes by the sprinklyng of his blood.

The fourth fruite & profite of the passiō of Christ is,The fourth fruit of christs passion. that we are not only deliuered from the law, sin, death, hel & deuil, but we are also thorow ye merites of christs passiō receaued into the grace and fauour of god. For he hath satisfyed the father for vs, and hath reconciled vs vnto him, as Paule testifieth, sayinge:Rom. 5. when we were yet enemies, we were reconciled vnto God by the death of his sonne. Again:2. Rom. 5. God hath reconciled vs vnto hym by Iesus Christ. ones again: God the father hath deliuered vs from the power of darcknes,Coll. 1. and hath translated vs into the kyngdome of his welbeloued sonne. Yea we are not only by the death of Christe reconciled and set at one with God the Father,We are reconciled to God the father by ye passiō & death of Christ. but also wyth all the Angels and heauenly spirites. For when the father thorowe his sonne fauoreth vs, and is mercifull vnto vs, then do al creatures the same thorowe him, and be at concorde and perfecte agrement with vs, as S. Paule saith: It pleased the father that all fulnes shoulde dwell in hym,Coll. 1. and by him to reconcile all thynges vnto hymselfe, pacifying by the blood of his crosse things both in heauen and in earth. And ye which some time were farre of, and enemies in your minde thorow euil workes, hath he nowe reconciled in the body of his fleshe by death, [Page] that he shoulde make you holy, blameles, and without fault in his sight. And in many other places it is declared, how we are reconciled & set at one with the father, and made heires of the kingdome of heauen thorowe Christe.

The fyfte fruit and profite of the passion of Christe is the newe testament,The fyfte fru [...]t of christs passion. whiche he promiseth vnto vs, and bequethe vnto vs remission of synnes, sealed and confirmed with the death and blood of Christe, as it is written: He is the mediatour of the new Testament, that thorow death whiche chaunced for the redemption of those transgressions that were in the firste Testament,Heb. 9. they whiche were called, mighte receaue the promesse of eternall inheritaunce.In the newe testament confirmed by the death of christ is bequethed vnto vs remission of sinnes. For whersoeuer a testament is, there muste also be the death of him that maketh the testament. For the testament taketh authoritie, when men are dead: for it is of no value, as long as he that made it, is a liue. Of these wordes it euidently appeareth, that the newe testament (wherin we haue remission of sinnes) is sealed and ratifyed by the death of Christ.Mat. 26. 1. Cor. 1. Therfore doth Christ cal the cuppe, the cuppe of the newe Testament in his bloud, which is shedde for remission of sinnes.

The .vi. fruit of Christs passion.Last of all, Christ with his death and passion hath goten vnto vs this fruite and profit, that our crosse & suffrance pleaseth GOD, that after this it should no more be a cursyng or payne, but an holy blessynge and mortifying of our olde Adam and wicked fleshe. And by this meanes our tribulation, persecution, and death is an holy and acceptable sacrifice vnto god.Our suffrings please God. And all this comme to passe thorow the merite of Christ and his death, as Paule sayth to the Romains: Those whiche he knewe before,Rom. 8. he also ordeined before, that [Page] they shoulde be lyke fashioned vnto the shape of his Sonne, that he might be the firste begotten sonne among many brethren. As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god:Psal. 116. so likewise the death of al the Christians shalbe an holy sacrifice to god, not for the dignitie of it selfe, but for Christ, of whose fulnes all we haue receued, euē grace, for grace.

Now forasmuch as we knowe the fruit and profite, and also the whole worke,Iohn. 1. that CHRIST hath broughte to passe by his passion and death: let vs nowe at the last learne also, howe we maye be made partakers of the same, and fromhensforth so frame oure lyfe & compose our maners agreable therunto, that we maye folowe Christe oure Sauiour, and be knowen to be lyke vnto hym, yea and his very disciples.

Uerely then shall we be partakers of the benefites of Christ, of the fruites and profites of his passiō,How we may be made partakers of the frutes of Christs Passion. whē we beleue, that we all were damned synners: againe, that Christe euen of mery loue and fauour vnto oure profit and singuler cōmoditie without all our merite and deserte, suffered all that euer he suffered: Item, that by none other mediatour nor worke, but by Christ alone and by his merite we can be saued,Rom. 8. so that the passion, death, resurrection, life, righteousnes, and innocencie of Christ, with all that euer he hath, is oure owne, & frely geuen vnto vs of oure heauenly father. Wherfore sainct Iohn sayth: he gaue them power to be made the sonnes of God,Iohn. 1. euen so many as beleue in his name. It is certen and sure, that none can be the sonne of God, except he be holy, godlye, and righteous. But this can we not be of our selues, of oure [Page] owne strengthes and workes. Therefore he sayth, that Christe geueth this vnto vs. It then foloweth, that by Christe we haue receaued that, which we had not before, neither could we deserue to haue it with oure workes. Whereby then did this chaunce vnto vs? verely by faith.By fayth are we made the sons of God. For Iohn saith. That he gaue them power to be made the sonnes of god, euē so many as beleue in his name. This power then haue they only yt beleue, not in their owne workes & righteousnes, but in the name of Christ, which is Iesus, that is to saye a Sauiour, euen that they shoulde beleue, that he is the only, alone, and true sauiour, without whom we can do nothinge,Iohn. 15. and without whose merites all our workes, although neuer so holy and good, are damnable & cursed. Thus by faith we do all our thinges. By faith,Faith in christ obtaynethe all good thinges at the hande of god. yea by fayth alone we obtayne all that euer Christ hath, and are partakers of the same, as his innocencie, holines, righteousnes, wysedome, perfectiō, the kingdome of heauen, and euerlasting lyfe: not that faith is our worcke, and therefore so nobly recompensed,The nature of faythe. but that it is the hande, organ, and instrument, wherewith we take and laye hande on Christe oure Sauiour. For all thinge is prepared, geuen, and purchassed for vs before, and fayth doth no more, but take & embrace this benefite, cleueth surely vnto it, & doubteth not, but that Christ hath obtayned & performed al things for her. For Christ is frely geuen vnto vs to be our sauiour,Rom. 3. whō ye father hath set forth vnto vs to be our mercistocke, so that whosoeuer wil haue & enioye euerlasting saluatiō,Ther is no saluation but by fayethe in Christ alone. must haue and enioye it by Christ, and by none other. Therfore ought we all to laye hand on him with a strōg and vnshaken faith. But he that wil not laye hand on him, & receaue him as his one, [Page] only, alone, & omni sufficiēt Sauiour, but sticke to his owne workes & righteousnes, he wtout faile shalbe dā ned for euer and euer.Iohn. 1. For to this ende haue we Christ geuen vs of god the father to be oure Sauiour, that by him we should haue power. to be made the sonnes of God, I meane al suche as beleue in his name, denie and forsake them selfes and their workes, & only ioye, reioyce, and glory in the name of Christe, wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie.

When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ & all his merites,The lyfe and maners of Christe are to be folowed of all true Christians. with all the fruites▪ commodities and profites, that he gat eyther by hys lyfe or by his death, as oure owne and proper goodes: then let vs also endeuour oure selfes to set CHRIST afore vs as an example, whose lyfe and conuersation, whose actes and dedes, we in oure lyfe and conuersation, in all our actes and dedes, ought to folowe. For although (as we heard afore) we deserue nothyng by oure workes, yet maye we not be wythout good workes in this life.Christe a sauiour and an Example. Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT, whome the scripture setteth foorth vnto vs two maner of wayes. Fyrste, as a Sauiour. And this is the principall parte of our righteousnes. Secondlye as an example,Rom. 6. that wyth hym we shoulde mortifye and slea olde Adam, as sainct Paule sayth: So manye of vs as are baptised in Christe, are baptised into his death: that is to saye: that we shoulde crucifye wyth hym oure fleshe and wycked lustes, suppresse them, and geue no place to the lewde appetite of the fleshe. So do we declare our selues to be true Christians, as the Apostle sayethe:Galat. 5. They that [Page] belong vnto Christ, haue crucified the fleshe with the affectes and lustes therof. For he that truly knoweth synne, and the wrath of God against synne, and howe dearely Christ boughte vs therefore,The propertie of a true Christian. and payde oure raunsome that we might be deliuered from it: wil vndoubtedlye hate synne from the verye botome of his hearte. And when he shall not be able to resiste it, it wil maruellously trouble him. Yea he wil be inwardly sory, and study all meanes possible, how he maye represse that synne, and be able to tame & restrayne that wicked fleshe. Again, if he truly beleue, howe louinge, merciful and gētle god hath shewed hymselfe toward him thorow Christe our Sauiour, and how god hath pleasured hym frely and without deseruing: he shall greatly be prouoked and styrred vp to laboure and to study,Math. 5. how he maye serue and please god againe, and for his sake loue his neighbour, whome god hath commended vnto hym, not onely if he be his frende, but also though he be his vtter ennemie.Rom. 5. For Christ receaued him, & by his passion and death saued hym, euen then when he was his enemie.

Galat. 5.Thus doth the true, diligent, and earnest consideratiō of the passiō of Christe worke in vs true fruites and good workes, that is to saye, the mortifying and crucifying of olde Adam, as Paule saieth. They that haue put on Christ (he meaneth by faith) or,2. Cor. they that be of Christ haue crucifyed their fleshe withall her concupiscences: yea if any man be in Christ, he is a newe creature: so that we in the passion, crosse, and death of the olde man,Rom. 8. should be made like to Christe, to his passion and death. For so hath god ordayned. Thus breifly haue we declared, how we ought trulye to consider the passion of Christ with the fruites and [Page] causes therof: By the which passion & deth we ar deliuered from Sathan, from synne,The benefits that we haue goten by the passion & death of Christe. 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:1. Cor. 1 [...]. 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 [Page] 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 ye 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:The true kepyng of holy dayes. 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. [Page] 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,The resurrection of Christ lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe, as was the Resurrection of Lazarus, but besydes thys,Iohn. 11. 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,Christ is rysen again two maner of waies. 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.Math. 2 [...]. Marc. 16. Luc. 24. Iohn 20.21. Acts. 1.2. [...]. 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 ye promise, whiche was made vnto ye fathers, God hath fulfilled [Page] 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.1. Cor· 15. 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 ye 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.Psal. 6. Againe: Thou hast turned my heuines into ioye: thou hast put of my sackclothe, and girded me with gladnes.Psal 30. All these ar gratulations, reioycinges and thankes geuynges, that God the heauenly Father hath deliuered his sonne Christ from ye 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 [Page] 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 myghtily brake the chawes of hell,Christe innoc [...]nte and free from all synn. & 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:Rom. 6. 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,Rom. 5. 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,Christe true & naturall God, 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.Ioan. 10. And that no man takethe hys lyfe frome hym, but he geueth it ouer of hym self [Page] 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,Rom. 1. whenne he rose agayne frome deathe. For no manne can escape deathe, as Dauid saythe: What manne is he that shall lyue,Psal. 89. Heb. 9. 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,Ioan. 14. 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,Act. 2. 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:Psal 15. 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,Qu [...]stion. 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,Answere. might, strength and power, and hath a meruailous energie and perfection because of the person of Christ. For seing Christe [Page] 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,The sufficienc of Christes sacrifice. 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:Note well. so in like maner ye punishmēt which ye sonne of God toke vpon him, ought to be (as it is vndoubtedly) sufficiente, full, and perfect, for al yt beleue on him, & seke their saluation in his most blessed and glorious name. For the deuine maiestie is of so great glorie, yt 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.EPhe. 5. Seing then that Christ Iesus ye true son of God, of one substāce & glory with ye father, hath offred himself an oblation & swete smelling sacrifice to god, & by his death & passion hath satisfied for our sinnes.The sacrifice of Christes. dethe abydeth in ful str [...]nght for euer. It is reason yt 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 [Page] 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,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 fruite.The fyrste fruicte and profyte of Christes resurrection is, that by it wee haue remyssion of synnes, althoughe we feele them in vs,Remission of synnes. 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,1. Cor. 15. 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.1. Cor. 13. Osee. 1 [...]. Heb. 2. 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 [Page] 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 of synnes, because all the faythfull are wyth hym rysen agayne frome synne, so that frome hensefoorth synne can not hurte theym, althoughe whyle they are in thys wycked mortall bodye, they can not be free from it. For Christ brought wyth hym oute of hys graue, remission of synnes.

The seconde fruicte foloweth of the fyrste, and it is this,The second Fruite. That Christe by his Resurrection hathe abrogated the Lawe, that is to saye, hathe delyuered and sette at libertie our conscience from it,Abrogacion of the lawe. and hath geuen our heartes peace, tranquillitie, and quietnesse. For seynge that Christ by his Resurrection hath slain deathe, whyche is the stypende of synne,Rom. 6. and hathe brought with hym vnto vs, remission of synnes: it necessarily foloweth, yt he hath also abolished the strength of synne, whyche is the lawe, that it can no more accuse vs. Therfore sayth Paule,1. Cor 15. The lawe of the spirite, that is to saye, the Gospelle, whiche quickeneth, hathe delyuered me frome the power of synne and of death. The quickenyng of the Gospell,Rom. 8. or in that the Gospelle quickeneth and makethe alyue, it hathe hys strength, power, and efficacie of the Resurrection of Christe. For if Christe hadde not rysen agayne,1. Cor 15. then all oure preachynge, and all our Faith had ben vayne.

The third fruict of Christs resurrection is,The thirde fruite. that we by his Resurrection are deliuered from death. In consideration whereof, Paule glorieth with the Prophet Osee, saying: Deathe is swalowed vp into victorye.1. Cor. 15. Osee. 13. [Page] As though he should saye: The glorious and victorious resurrection of Christ hath swalowed vp,Deliueraunce From deathe. deuoured and abolyshed death, so that death from hensforth can doo nothyng at all against vs. And his cruel and terrible sight is none other thyng then an hornet with out a stynge, whyche looketh terribly, and with her wynges maketh a great and dreadfull noyse, but yet hath she lost her styng and pricke, so that she can hurt or wounde no man. Our Sauior Christ sayth: I am the resurrection and the life: He that beleueth in mee, although he were dead,Ioan. 11. yet shall he lyue. And all that lyueth & beleueth in me, shal neuer dye. By the whiche wordes,Deathe to the Faythefull is no thin geelles then a sleape. Christ signifieth, that deathe to the Faithfull is nothyng ells then a sleape. For as he that sleapeth, lyueth, and may ryse agayne: so lykewise he that beleueth, although he dye corporally, yet abydeth he not in deathe, but returneth vnto lyfe. yea death is vnto him a very gate,Note well. wherby he passeth oute of thys myserable and sorowfull lyfe, vnto a trewe and an euerlastyng lyfe, and is raysed vp frome thys sleape, so that for euer after he waketh,3. Reg. 2. 4. Reg. 20. Act. 7. and abydeth alyue worldes without ende. Therefore the holy Scripture callethe the corporall death of the Faithful, a sleape, as we rede in many places of the old and new Testament of Dauid, Ezechias, Stephen, and other holy Sainctes.

The fourth fruite,The fourthe fruict of Christes Resurrection is the deuastation or destruction of helle, so that nowe we are free and safe frome euerlastynge pestilence and curse.1. Cor. 15. For yf CHRIST (saieth Sainct Paule) be not rysen agayne, then they, whyche are fallen a slepe in Christ,The distruction of hell. are vtterly loste. Of the whyche wordes it foloweth, that all they are blessed, whyche sleape in Christe, for as muche as hee is rysen agayne frome [Page] death. And therefore dothe bothe the Prophete Osee, and the blessed Apostle sainct Paule mocke helle,Osee. 13. [...]. Cor. 15. and saye: O helle, where is thy victorie? And the Apostle streyghte waye addeth: Thankes bee vnto GOD, whyche hathe geuen vs the victorie thorowe Iesus Christe. If Christe had remayned in deathe, then had all we perished, as the Apostle sayth. But for as muche as he remayned not in death, therefore are we not loste, but with hym we are escaped out of helle, and made ioyfull and blessed.

The fyfth fruicte and profite of Christes Resurrection is,The fyfte-fruite. that CHRIST risynge agayne frome the dead, hathe gotten for vs the victorie ouer Sathan, and all his kyngdome with all his membres also, as it is written:Heb. 2. Christe by his deathe hath expelled him whyche hadde lordshyppe ouer death, that is to say,Uictori ouer Satan and his kingdom. the deuyll, that hee myghte delyuer theym, whyche throughe feare of deathe were all theyr lyfe tyme subdued vnto bondage. Christ by his Resurrection hathe taken away all power from Sathan: so that now he can no more exercyse hys tyrannye againste the elect and chosen people of GOD. For Christe hathe taken hym prysoner,Luc. 11. and taken hys weapons awaye from hym, bounde hym, and so vtterly weakened him that hee hathe no power at all. And thys hys victorye dydde hee in hys Resurrection myghtylye declare, when he ledde awaye captyue all the rulers of helle, as Saynct Paule sayth:Coloss. 2. He hath spoyled rule and power, and hath made a shewe of theym openly, & hath triumphed ouer them in his owne person. And of this victorie against Satā, it is recorded in a certen psalm of Dauid, wher it is cōmāded,Psal 24. yt ye gates & dores [Page] shoulde bee sette open, that the Kynge of glorie maye come in. And the rulers and Princes of hell demand and saye: Who is thys kynge of Glorye? The Prophete aunswereth them, sayenge: It is the Lorde of Hostes. He is the kynge of glorie. And of this victorie Christe also speakethe in a certayne Parable, sayenge: When a stronge manne armed watcheth hys house, the thynges that hee possesseth are in peace. But when a stronger then hee commeth vpon hym, and ouercommeth hym:Luc. 11. Hee taketh frome hym all hys harneys, wherein hee trusted, and deuydeth hys goodes. So lykewyse the deuyll possessed the world, and shewed hys power,A declaracion of ye parable. in mainteynynge false worshyppynge of GOD, and dyuers kyndes of Idolatrye, and by thys hee stablyshed hys kyngedome, and greately encreased the swarme of wycked and damned persones, vntyll CHRIST, whyche was stronger thenne hee, inuaded hys kyngedome, and tooke frome hym hys harneisse, armour, and weapon, that is to saye, synne and deathe, wherewith he ouercamme the whole worlde, and made spoyle of theim, and by this meanes deliuered all the faithfull and electe people of GOD oute of his kingdome and sette theim free from his tirannie and power.

The sixt fruict of Christes resurrection is, the preachynge of the Gospell.The Syxte fruite. For althoughe he dydde preache the Gospell to hys Disciples, and to hys countreymenne the Iewes before hys deathe:Preachyng of the Gospell. yet gaue hee oute noo Commyssion, that it shoulde bee generally and vniuersallye preached to all Nations, tyll after his Resurrection. Therefore (saieth he in the Gospell of Mathewe: All power is geuen vnto me, bothe in Heauen and in Earthe:Math. 228. Go ye therefore [Page] throughout the whole worlde, and teache all nations, baptising them in the name of the Father, and of the Sonne, and of the Holy ghost. He that shal beleue,Mar. 16. and be baptised, shalbe saued, But he that shall not beleue, shall be damned. This is a moste noble gyft, whiche no man is able sufficiētly to expresse or to esteme. For all hadd ben frustrate and voyde, yf it had not ben publyshed and set foorth abrode.Rom. 10. For howe 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,The seuenthe fruite. 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:Iustificacion. euen so by hys Resurrection hath he brought vnto vs ryghtousnes, as Paule saieth:Rom. 4. 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,1. Pet. 1. 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 [Page] 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,The eyght▪ fruite. whyche foloweth of Iustification and Faythe, wherof the holy Apostle S. Paul speaketh in hys Epistle to the Ephesians,Eternall lyfe Ephe. 2. 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.Osee. 6. 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,Act. 3. he is saued. Thys lyfe and euerlastynge saluation Christe by hys Resurrection hath purchased and geuen vnto vs.Rom. 10. Therefore Christ sayde to Mary Magdalene, that she shoulde telle hys disciples,Ioan. 20. yt 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,Heb. 2. and they that are sanctifyed, are all one.

The nynte fruite.The laste fruite of Christes resurrection, is the glorification and dignitie of our mortall bodies. For as [Page] Christe in his Resurrection dydde caste awaye frome hym all weakenesse of mannes bodye,The resrreccion and glorificacion of our bodyes. 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.Phil. 36. 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,2. Cor. 5. 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:1. Thess. 4. 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,Math. 17. 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.

[Page]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, [...] new lyfe. 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,Rom. 6. 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:Gal. 1. 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, [...]. Cor. 5. 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 [Page] with the leauen of maliciousnes & wickednes, but wt 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,Colloss. 3. 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.An exhortaciō vnto good life. 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,Luk. 1. maye serue hym euen the Lorde oure GOD in [Page] 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 [Page] 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,The office of preaching committed to Christes disciples and to their successours. & 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.The scriptures oughte to be preached to the people. 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 ye whole matter cōsisteth in this, that ye history of ye death & resurrectiō of Christ be brought vnto ye 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 ye Prophete declared lōg before, saying:Es. 61. The spirit of ye 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, yt I might preach deliuerance to the captiue, and open the prison to thē that are bounde: that I might declare the acceptable yere [Page] of the Lorde.Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers. 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,The doctrine of Moyses. yt 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,The doctrine of Christ. 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. [Page] Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment,A double regiment spiritual and corporall. 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,The spiritual regiment hath only to do with synn [...]. 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 rulers, as Emperours, Kynges. Princes, Lordes, &c. So to appoint them, as shall be thoughte moste conuenient and mete for the mayntenaunce and conseruation of the publique weale. But this spiritual regiment and Ecclesiasticall power is apppointed only for synne wher the matter of sinne is, there hath this regiment and power place: otherwise it hath nothyng to do.

For of this muste we greatly take heade,The ministers of gods worde ought not to medle with temporall affaires. that we make not a confusion in these ij. regimentes, as the Pope and his byshoppes haue done, whiche haue so abused the spirituall regiment, yt they haue also gotten vnto them the temporall regiment and ciuill power, and are now become temporal lordes, yea and of such power, that they make Emperours, Kynges: Princes, Lordes, &c. To be their subiectes, yea their slaues, but Christ gaue this neuer in commandement to his disciples, neither sent he them forth to medle with temporall matters and with the Kyngdomes of this [Page] worlde: But he only appointed vnto them the ministerie of the worde,The office of spirituall ministers. and with it the regiment of sinne: so that their offices is nothyng els, then to preache the Gospell of Christ, and to declare remission of sinnes to all suche as are penitent, broken in hearte, troubled in minde, disquieted in conscience, &c. Again, to retaine holde, and bynd their synnes, that are impenitent, and stubborne, and go forth to sinne without repentaunce or conuertion vnto a better lyfe.

This retayning of binding of sinne hath the Pope also miserably abused & peruerted,The power of bynding & lo [...]sing synnes most wickedly abused by the pope. yea farre otherwise, then is ment & appointed to ye ministery. For he hath so interpreted & handled the matter, as though he had power by vertue therof, to make lawes, not only in ye church, but also in the ciuile regiment, as it pleaseth him. But that is not the meaning of Christ. For I as a minister & sent of Christ to preach ought not to prescribe vnto the houshold preceptes of ploughinge and Carting, of maryeng, of ordring thy famely and housholde, &c. For god hath geuen the reason to know how thou shouldest behaue thy selfe in all these thynges. If thou doubt in any worldly matters, there are Iuristes, men of lawe, worldly councellers, ciuile wise men, & such lyke, which can right wel supply thy lacke and geue the good and profitable councel in this behalfe. The cōmission that is committed vnto me, my regiment, mine aucthoritie and power is only concerning sinne, to teache thee, that thou shalte for euer perishe in thy sinnes, & be damned, excepte thou beleue in Christ,Heb. 9. 1. Iohn. 1. embrace him with strong fayth as thine alone Sauiour & redemer, which only and alone hath purged thy conscience from dead workes, and clensed thee from all thy sinnes by his precious blood.

[Page]Therfore the whole somme of this doctrine is, that we perfectly know, what sinne is. Synne signifieth not Lordshippes, riches, Kyngdomes,what synne [...] housholde matters, and such lyke, but sinne is called a burden, which so greueth and troubleth the hearte and conscience of man before God, that he loketh for nothyng in the worlde els, then the fearefull anger of GOD and euerlastinge damnation. For we speake here of the true and earnest synnes, whiche GOD counteth sinnes, and before his iudgement seate deserue euerlastinge damnation: not of fayned and forged synnes brought in of the Pope & of the Byshoppes,The breaking of mens traditions is no synne before God. as when a man kepe not the faste, that they in their lawe haue commanded, or when a man eate fleshe on such daies, as they haue forbidden, or when a moncke weareth not his monastical cowle, but rather a lay mans garment: or when a Prist marieth a wyfe cōtrary to his popyshe and folishe booke, and suche lyke. These are synnes before the pope, but not before God, neither cā they condemne any man, forasmuche as God in his lawe did neuer forbid them. They are synnes deuised by Antichrist the Pope and by his Antichristian members, the transgression and breakynge whereof ought to trouble no Christen mans conscience.

But we speake heare of synnes, whiche are synnes in dede & not fained, which no man hath inuēted, but wherin we weare borne and lyue: euen those synnes, which are directly againste the cōmādemēt of God, & against the whiche gods precept beareth witnes, and not only the traditions of men with such sinnes: saith the lord, shall ye Apostles & ministers of ye worde medle, either to remitte or to retaine them. As for ye gouermēt of worldly, corporal & tēporall thinges, it pertayneth [Page] nothing vnto them: neither ought they to vsurpe any iurisdictiō in this behalfe, but to leaue all these things holy and fully to the tēporall rulers.In the preachers mouthe in sette lyfe & death. In the Apostles or preachers mouth lye the synnes of all the worlde, the power of the deuil, and the very tormentes of hell, that when thou arte impenitent, and wilt not repente thee of thy sinnes but rather delight in them, and go forth to prouoke the maiestie of God vnto anger thorowe thy wyckednes, they should retayne thy synnes, and geue thee ouer to the deuill and to euerlasting dā nation. Again on the other parte, there are set also in euery Apostles or preachers mouth, the passion, death and resurrection of Christe with their fruites: Again, saluation,Note well. heauen, and euerlastyng lyfe, not in respect of their owne person, but of the sentence and iudgement, that they pronounce vpon thee, whiche the deuill himselfe can not abide, at the commaundement of Christ, that is, that thy synnes are remitted and forgeuen thee, if thou repent and beleue in Christ.

And this is suche a power, suche a dignitie and authoritie,The word [...] of Christe and of his minister is all one, and of lyke power. that in comparison of it, all the power of the worlde is nothinge: that euery Apostle and true disciple of Christ hath authoritie and power to geue iudgement of the whole worlde concerninge the eyther remitting or retaynyng of synne: and that sentence or iudgement is of as great force & strength, as thoughe Christ hymselfe had pronoūced it, as these his wordes in this place do testifie, As my father sent me: so send I you.

This then is one thing, that the Ecclesiasticall power and regiment is only ouer synne, and that synne can not be called a corporall or worldly thinge, but the greife and disquieting of the conscience, whiche accuseth [Page] and condemned vs before God: whiche thynge serueth to this ende, that we should not be deceaued with folyshe & counterfaite synnes, whereof I spake before, but discerne, that whiche is synne in dede, frō that whiche is no syn before God. For if thou sholdest desire to be released from the folishe & doltishe synnes or transgressions of mens traditions, as though thou haddest offended in not obseruing them: so shoulde it also folowe, that in obeying and kepynge the same, thou wouldest seke to be iustified, whiche is high abhomination before God: as the transgression of mens traditions and preceptes cōdemneth not: so likewise the obseruation of them saueth not. They worshippe me in vaine, sayeth Christe,Math. 15. with the traditions and commandements of men. Therfore must we marke well this diffinition, that that is synne, whiche the lawe of God reueleth, and therefore accuseth and condemneth. If it be no synne in the lawe of God, then is it a popishe synne, vnknowen to God,What is synne properly. and therfore not to be regarded. For that is onely synne, that the lawe of God forbyddeth.

And thus may we see, that very many lye weltring in great & notorious synnes, as couetousnes, whoredome, adultery, theafte, vsurie, anger, enuy, glotony, drunckenes, bannynge, cursyng, blasphemy, and suche lyke, and styll remayne frowardly in the same without repentaunce, without anye conscience of their wycked, and vngodly behauiour: as for their sinnes they care not: onely this is their desire, that they may so synne, that it be not perceaued nor knowen of other. Suche sinnes can not be forgeuen, and vnto these belong byndinge or retayninge, and the second power, whereof Christe speaketh here, that suche synnes are [Page] to be retayned.

The diuersitie of synnes.Therefore here is a difference to be made, and the true sinnes are so to be diuided, that some are sinnes both before vs and God: some only before God, and not before vs. For we wil not knowledge them, nor be sorie for them, and desire of god remission and forgeuenes of them.Psal. 51. As Dauid saith: against thee alone haue I synned, and before thee haue I done euil. Here both be ioyned together, forasmuch as Dauid knowledgeth and confesseth that he hath done euill, and knoweth that it doth displease God. As thoughe he should saye: verely I know and fele the synne, not only because I remembre it, but also because I fele what synne is able to do, yea I feale the power and strength of synne, that it is a cruel torment and an intollerable burden, and that it accuseth me before god, and goeth about to plucke me vnto death and vnto the deuill,Rom. 7. as Paule sayth to the Romains: without the lawe synne was dead. I lyued somtime without lawe. As though he should saye: Synne is alwayes in vs.The lawe openeth synne, But before the lawe commeth, it is as though it were buried or a sleape. For it disquieteth vs not, it vexeth vs not, it tormenteth vs not. And hereof it commeth, that we heape dayly more and more sinne vpon synne, and make no conscience thereof: otherwise woulde we repent, and cease to synne. But when that thonderbolte, I meane, the lawe of God stryketh the conscience, & pearceth it thorowe then begynneth synne, as a man wolde saye, to waxe alyue againe, so that now we begynne to knowe, how mightie a thing synne is, whiche taketh god awaye from vs, and casteth vs downe hedlong vnto the deuill and hell fyre.Rom. 7. Therfore sayth Paule: when the lawe came, synne [Page] waxed alyue again. But I was dead, & the commandement, which was vnto life, was founde vnto me to be vnto death. And this is the very sinne,2. R [...]g 12. which is sin before God & me, as we may see in Dauid, when he committed adultery with Bethseba: the sin greued him nothing at all: for sinne was dead. But when Nathā the prophete ones came, and did cast this thonderbolt at him: Thou art this man: then beganne syn to waxe aliue in Dauids hearte, and threatned him death. But Nathan conforteth him, & sayth. Thou shalt not dye.

Thus sewe that the Apostlike regiment is an aucthoritie and power, not ouer politique, ciuile and temporall matters, or ouer suche synnes alone, as yt world accuseth, cōdemneth, iudgeth, and punisheth but ouer all those synnes, whiche thou in thy consciēce, and god in his righteousnes count to be sinnes, so that by thys meanes the syns of the whole worlde are subiect to ye Apostles & to all the ministers of the church: yea, when time requireth, to all Christians, so that thou maist certenly persuade thy selfe, when thou hearest of thy pastour, or in his absence of any other Christian, that thy sinnes are forgeuē thee in the name of Christ, that that is so true, iuste, and certen, and is also of no lesse power, as though Christ himself had spoken it, or an Angel from heauen had declared it vnto thee at the commandement of Christ. But this cōmission and power is not geuen to the Apostles & ministers of the church, that they shoulde thereby auaunce themselues setforth their owne honour, waxe proude, and exercise tyranny ouer the congregation of God. For it is onely geuen them to this ende, that therby they should serue thee, and that thou mayest be defended agaynste thine enemye, whiche is to stronge for thee. Therfore this [Page] is a wonderfull and incredible power, that wretched man whiche is a synner also, should dryue the deuyll out with his power, whom otherwise the hole worlde coulde not expell and driue out. For so sayth Christ: what soeuer ye losen in earth,Math. 13. shal be losened in heauen Again, whose synnes ye shall forgeue, shal be forgeuen them. And as it is rehersed in this our gospell: as my father sent me: so lykewise do I send you. These wordes are so plaine and euident, that no man ought to doubte of them, but as he heareth the wordes of remission of sinnes pronounced vnto hym, so lykewise shall he receaue and enioye it. And this is the cause that we admonishe you so often, seinge Christe hath geuen suche and so great power to his churche, that ye shoulde vse the same, and by no meanes despise it. For vnto this ende hath Christ ordeined this ministerie, that on this wise the synnes of the worlde shoulde be forgeuen and taken awaye, so that they be sinnes in dede, and with a repentaunt fayth, and faithful repentaunce knowledged and confessed. For as for counterfaite and forged synnes, they pertayne nothynge vnto this matter. They must be sinnes in dede, which trouble, vexe and disquiet the heart, as Adam in the fyrste booke of Moyses preached and sayd to his son Cain:Gen. 4. If, sayth he, thou haddest done well, and haddest ben good, thyne oblation shoulde haue bene accepted. But for asmuche as thou arte euill, thy synne lyeth in the dores.Secret synne wyll ones com to lighte, As though he shold say: Thou standest nowe there, and arte a synner, but thou dost not yet fele it. Thy synne lyeth, but in a very troublesome and vnrestfull place. Therfore se vnto it: for it wyll one day awake and comme to light, and then shall it otherwise go with thee. For thy synne lieth & lurketh [Page] not vnto this ende, that it shoulde for euer rest and be kepte secrete, but that it should comme to light, that it may torment, trouble vexe, and byte thee so that thou shalt not know what to do, nor whether to turne thee.

They therfore that are not moued with their sins, haue notwithstandinge synnes in dede, but yet suche as are not venial, remissible or able to be forgeuen, and therefore are their sinnes retained, holden, and boūde. For they haue no luste nor desyre to be forgeuen, for if they had, they would repent and leaue to synne.

This was the doctrine of the Papistes, that whosoeuer wold haue remissiō of their sinnes they should firste of all confesse all theyr synnes to the priest,The doctrine of the papistes concerning remission of syn. be contrite and sorie for them, and receaue penaunce at the priestes hande, and so afterward folowed the absolution & remission of synnes, and by this meanes was the forgeuenes of sinnes afterwarde grounded in that contrition. And it is possible,A godly practise of the auncient churche. that in this behalfe they folowed the example of the Elders, which pronounced absolution to no man, except he first of all cōfessed his synnes, and shewed outwardly manifest signes and tokens that he was sorie for his sinnes. This is right, and ought so to be. But notwithstandinge to gather hereof, that suche sorowe & contrition deserueth remission of synnes, that is false and erronious.Contrition▪ what it is: & that it deserueth not remission of synne. For cō tritiō is no merite, but it is the selfe synne truly fealte in the heart, and the power and kyngdome of synne: neither is remission of sinnes and grace grounded in this. For before there be suche contrition, the synne is not cured. For although synne be there present, yet is it only a lurckyng and dead sinne, as Adam sayde of Cain. But when it waxeth aliue again, and sleapeth no more, but is truly fealte and perceaued, that it tormenteth [Page] & fraieth the heart, this can no man iustly & truly call a meritorious worke, but as S. Paule calleth it, the right liuing sinne: Now who wil saye, that synne deserueth grace?Rom. 7. Therfore men in ye papacie were most miserably deceaued and seduced, for asmuche as they put all their hope of remission of sinnes in their cōtrition, as though it were such a good & meritorious worke, as of it selfe deserued their sins to be forgeuen. therfore the Pope in all his bulles, indulgences, & pardons put in these wordes: Contritis & confessis: that is to saye, to them that are contrite and confessed. All such for their contrition and confession sake shall haue absolution & pardone of their sinnes. For where true contrition is,Contrition wyth out fayth helpeth nothing vnto saluacion. there is none other thing, then the kyngdome, power, and regiment of sinne. Now what can this deserue? There is remission of sinnes where faith is geuen to the commandement of Christ, & the word, whiche is pronounced at his commandement & in his name, is layde hād on with a sure and constant faith: of this faith and not of contrition commeth the forgeuenes of sins. Cōtrition is of it self none other thing then the very lyuing and feareful makyng synne. vpō that is not grounded remission of synnes, but vpon the worde of Christ. For suche contrition and felynge of synne doth none other thing, but that it should plucke vs frō faith, make vs flee from Christ, and be a fearde of him. This is to stirre vp sinnes, and to make them greater and more horrible, and in dede to do none other thing,A sim [...]lytude then synne is wont to do, that the outragiousnes of the euils may be encreased, and that syn maye be heaped vpon synne: none otherwyse then when a theife is conuicte of theafte and condemned vnto the punishment of theafte, hath not only done [Page] the theafte, but he nowe addeth mo synnes vnto hys theafte: he hateth iudgement, lawe and maiestrate, yea and God also, which is the author both of iudgement, lawe, and maiestrate, and wysheth that there were neither iudgement, nor lawe, nor maiestrate no nor yet God, that he might go forth to sinne frely and without punishment.Rom. 7. This thing doth sainct Paule lyuely expresse, when he saith: That synne thorow the lawe and commandement is out of measure synnefull: that is to say, when the lawe ones commeth and worketh her force, then is synne beyond all measure knowen to be synne in dede. Nowe wheare synne doth so worke, and of one synne infinitie sinnes are made,What the papistes call contrition. so that the synner can fynde no rest by the reason of his synnes: That haue the papistes called contrition. But where suche contrition and sorowe is and remayneth alone, that is to saye, with out faith or hope of gods mercie (as the lyke also was in Iudas the traytour) there foloweth and floweth nothing out of that, but plaine desperation.Math. 27. Christe muste also comme with his confortable worde and commaundement concernynge remission of synnes, and as it were preache in the hearte of the sinner, saying: Thou art ful of sins, and goest about the lōger the more to fall awaye from me, shall I therfore forgeue thee thy synnes? Oh naye. Thou must in dede haue contrition and sorowe for thy synnes. For without this thou canst neuer hate synne frome thy hearte, nor neuer heartelye desire remission of sinnes. But nowe this way shalt thou walke vnto saluation, that thou make haste vnto my worde, heare it, and beleue it, so shalt thou haue remission and forgeuenes of sins.Penaunce enioyned of the papistes. So taught, not the papistes, but they enioyned theyr [Page] penitētes and ghostly children, as they call them, to go this and that pylgrimage, to say so many orysons and prayers, &c. and so to make satisfaction for theyr synnes. But as concernyng the worde and commandement of Christe, they make no mention of it at all. The worde & commandemēt of Christ is this? whose synnes ye forgeue,In the word of Christ is remission of sins to be sought thorow faith. shall be forgeuen them: But whose sinnes ye do retaine, shalbe retained. Her hearest thou, that no man ought to seke forgeuenes of synnes, but in the wordes of the lorde Christe. Whosoeuer seketh it any other where: he shal neuer fynde it. What hath this then profited or holpen, yt we haue tormented our selues so greatly wt fastīg, singing, praying, watching, massinge, &c. That we might obtayne remissiō of sins? was not this great wickednes, & a lamentable thinge to heare, that they haue taught vs to loke for remissiō of our sinnes thorow contrition? Which notwithstandyng when it is most earnest and stronge, is nothing els then plaine synne? If the vertue of my worke, of my contrition, and of my confession be suche and so greate, what nede we then the worde of Christe? And to what end serueth his commandement in this place. We in this behalfe differ nothynge from the Turkes and Iewes, whiche also beleue that they shalbe saued, although they haue not CHRIST, but the Pope is worser thē any Turke or Iewe, for to mainteyne his wickednes and abhomination, his false and corrupt doctrine, he without all shame abuseth the name of Christ. Therfore let vs diligently marke, that Christ includeth forgeuenes of synnes in his worde, & not in pilgrimages, in masses, in almose dedes, or in any other workes, by what soeuer name they be called. He therfore that desireth forgeuenes of his sins, [Page] lette hym go vnto hys Pastor, that is learned in the worde of God, and heare of hym the glad and ioyful tydyngs of the Gospell,The waye to obtayne remission of synnes is to heare ye worde of god, and to beleue it. and faithfully beleue the same and he may be sure to haue hys synnes remytted and forgeuen hym. For thys is certayne and sure, that we can not ouercome synne with any woorke. But whatsoeuer we be able to doo, though we should torment our selues neuer so muche, is altogether vayne, and nothyng to the purpose, as they hadde experience in the Popes kyngedome, that hadde an euyll conscience, and therfore gote them selues into Monasteries, and became cloysterers,Fayth in the worde onlye quieteth the conscience. or tooke vppon them other workes, that they myght be deliuered from their synnes, and haue quiete consciences. But at the last, they were compelled to graunt, that neyther garment, nor monasticall order, nor prayers, nor fastynges, nor Masses, nor Pylgrimages, nor anye other kynde of paynefull dedes, coulde appease and quyete the griefes and tourmentes of theyr conscience. Why so? Because that synnes can neyther be retayned nor remytted by any other waye then by the worde, as we haue tofore hearde. Therfore who soeuer embraceth not this word, wherin alone is Remission of synnes: he muste nedes be vnder that worde, wherein synnes are retained. For there is none other waye or meane to forgeue synne, but the worde. Therfore whatsoeuer a man dothe, yet shall his synnes be retained, excepte he commeth to the worde. For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do, but in thys one onely worke, that Christ hath suffred and rysen agayn from deathe. And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers, yea in the mouthe of all christen [Page] men, if nede require, that by it they may distribute and declare remission of synnes to so many as desire it. If thou wilt fetche forgeuenes of thy sinnes from thens, thou shalt not be deceaued of thy purpose. For the cō mandement of Christ is at hand, that synnes shold be forgeuen. If thou wylt not fetch forgeuenes of thy synnes from thens, I meane from the word of God, thy synnes shall styll be retayned and holden, doo what thou wylte. For as it hath bene many tymes sayde: Wythout the worde there is no Remission of synnes. CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters, yea in tyme of nede, in the mouth also of al the Christians, to declare the same vnto the comfort of all troubled consciences. He that will not fetche it there, and beleue the worde, he shall dye in hys synnes, doo what he wyll. For this commaundement is strong and sure, that the Lord taketh away from the whole worlde, and from all works, the forgeuenes of synnes, and repose it onely in his word: there hangeth all the matter.

But this is not onely to be vnderstanded of absolution, or of the preachyng of the worde, but as it was sayde in the begynnynge, Christe comprehendeth the whole ministerie in this commandement, that remission of synnes should be declared and distributed to the faythfull, bothe in the worde and in the sacramentes. For to this ende is the Gospell preached, that menne may knowe theyr synnes,Why ye gospe is preached. & afterward thorow faithe bee iustified, and so for euer after leade a godlye and vertuous lyfe. We also to this ende are baptised, that oure synnes should be forgeuen vs thorough the death of Christe.Why we are baptised. Agayne, the sayde Christe hath ordeyned [Page] his holy Supper vnto this ende, that we shoulde beleue, that his body was betrayde for vs,Why christe ordayned hys Supper. and that his bloud was shedde for vs, and that wee shoulde not doubt of the remyssion of our synnes. And that faith myght be constant, sure, and throughely perswaded, that oure synnes are forgeuen vs, thee and me, and the whole worlde, if the whole worlde would repent beleue and amend, Christ hath ordeyned, not that one for an other shold be baptised, and receaue the Lordes supper, but that euery one should be baptised & receiue the lordes Supper for him self, and require priuate absolution,Euery man ought to receaue the sacramentes for hym selfe. if he can not be sufficientely confirmed and comforted by the publike preachyng, so that no man ought any thyng at all to doubt, but that as hee heareth Remission of hys synnes in the name of Iesus, so lykewise hee dooth receaue it, and is vtterly made free frome his synnes before GOD in heauen. Therefore the woorde and the Sacramentes are not to be separated: for Christe hathe ioyned the worde and the Sacramentes together,The worde & the sacramentes. ought to go together. so that wythout the woorde the Sacramentes can brynge no consolation or confort at all: yea withoute the woorde we coulde not knowe what the Sacramentes were, nor vnto what ende they serue. Therfore it is not only a great blyndnes and erroure, but also a moste greuous myserie, that the Papistes prate muche of the forgyuenes of synnes, and yet vtterly forgette the worde, wherin all the whole matter consysteth, and telle the people a tale of a tubbe, that they muste gette them Remssions of theyr synnes by theyr owne workes, & by theyr owne inuentions. But seyng that oure Lorde & and Sauiour Christ Iesu hath placed forgeuenes of [Page] synnes in the worde: And, as it hath often ben sayde, hath commytted the same to his Apostles, and to the Ministers of the woorde, yea and to all Christians in tyme of necessitie, to bee pronounced and declared: so foloweth it, that we must beleue the forgiuenes of sinnes:By faythe alone in Christ are we freely iustified and saued. & that this forgeuenesse of synnes commeth vnto vs onely by Faith geuen to the worde and promise of Christe, as this is the foundation of oure doctrine, that we are freely iustified and saued by faithe alone in Christe. For this can no man denye, that the word of Christe, whyche he put in the mouthe of his Disciples, can not be comprehended nor gryped with handes, nor yet with the woorkes of fastynges, prayers, almosse dedes, pylgrimages, or what soeuer kynde of work it be besides.Why faith alone iustifieth without workes. It is Faith alone, that laieth hand on this worde, and receaueth it, and the heart only, is the very true cheast, wherin the word can be included or shutte in, so that by this, it is most playne and euident, that we are iustifyed by Fayth alone, seyng that Remyssion of synnes is onely comprehended in the woorde, and the worde can not otherwyse bee apprehended and layd hand on, than by Faithe alone. But this knoweth not the Pope, with all his sectaries, neither doo they vnderstand this doctrine of Christe. yea they are so blockyshe and doltyshe, so mad and so farre estranged from the knowledge of Christen doctrine, that they neither can nor will vnderstande it, and so blynde, that they wyll by no meanes se it, yea so stubborne and so styffe necked, that in no wyse they wyll receaue and beleue it.In the Popes churche faithe and the worde were neglected. Therfore bothe Faithe and the worde were neglected, and nothyng regarded in the Popes churche. The people were taught & commanded to trust in the merites of their own righteousnes, [Page] and woorkes. But GOD confounde Sathan, Antichriste, Pope, and all Sectaries, which wyth their wycked doctryne of woorkes, laboure to obscure, yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection, the Iustification of faythe. &c.

It shall therefore at all tymes bee mooste necessarye and conueniente, that wee conferre the Popes doctrine wyth ours, whyche is the trewe and sounde doctrine, and that we neuer forgette the abhomynations, whyche hee hathe broughte into the Churche of Chryste, and wyth fyre, faggotte, sweard, halter, drownynge, and all other kynde of force and tyrannye, goeth foorthe to defende the same, that we bee not ledde agayne oute of the trewe waye, nor seeke remyssion of our 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,Actes. [...]. 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,Gal. 5. 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.

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CHriste said vnto his Disciples: I am the good shepheard. A good shepheard geueth his life for the sheepe. An hired seruaun [...], and he which is not the shephearde (neyther the sheepe are his owne) seeth the wolfe comming, and leaueth y• 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 shalbe one folde and one shepheard.

THE EXPOSITION.

THis Gospel, as likewise the other workes of Christ, may be handeled two maner of wais. First, cōcerning faith: Secōdly, touching charitie. It is the doctrine of Faith, because it teacheth,The doctrine of faythe: that Christ is the alone shepeheard. that Christ is the alone shepherd, & none other that dieth for his shepe. For vnto this work, yt Christ dieth for vs, no mā, no saint, no, nor yet ang [...]ll was mete, that he might restore man, which was slain of yt deuil in Paradise thorow synne: so that it shold be ye 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,Gene [...].3 Rom. 5. folowed, and expressed. Therfore no mā can speake these wordes of himselfe, which Christ pronoūceth in this place:Iohn. [...] 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 [Page] 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:The saynctes of god can do nothynge in the worke of our redemption. 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 ye shepe against the wolf, whiche is the deuill & death: And verily it is euen as Christ saith: The hireling,The wolfe is the deuyl and death. which is not ye shepherd, & to whom the shepe do not belong, seeth ye wolfe cōming, & forsaketh the shepe, & fleeth, and ye wolf catcheth & scattereth ye shepe. But ye hireling fleeth, because he is an hireling, & the shepe do not pertaine vnto him. Therfore he yt in this perill desireth to be without ieoperdy, & not to be rent & torne of ye wolf, must diligētly take hede, yt he put not his cōfidēce in ye law, or in good works. For ther is no help in the law,Christe only helpethe agaynste the wol [...]e. yea y• 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,Rom. 7. 2. Cor. 3 [...] G [...]la. 3. 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, [Page] for to be rent and torne on pieces,Ioan. 17. then that one of his shepe should perishe and decay. Therfore when we are in dāger 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,1. Pet. 2. 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,Christe the good sheparde is setforth vnto vs for an ensample. 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, [...]. Ioan. 3. as S. Iohn saith: By this haue we knowē the loue of God, because he gaue his lyfe for vs: and we are bound also to geue our lyfe [Page] 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 ye 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.Saluacion comethe only by the deathe of Christe. This death redemeth not other (for saluation cometh only by the death of Christ: Notwithstādyng this confirmeth other, and so is God glorified by my blood and death, and my neighbor by this means is cō firmed in the faith, although by it he be not deliuered from death. For that is done only by the deathe of the true shepherd, as it hath ben oftentymes sayde.

And here also come in the mercenaries or hirelynges and the wolues.Mercenaries or hyrelyngs. In the former doctrine of faith are yt mercenaries, Moses, the law, the prophets, and al men be they counted neuer so rightous. For no man is able to defend hym selfe (as I may let other thyngs passe) agaynst the wolfe, that is to say, the deuyll and sinne. But in thys doctrine of charitie,wolues. the wolues are false teachers and tyrantes, which persecute and condemne the doctrine of the Gospell.Trewe shepardes. But the true godly man is not afrayde, whenne he seeth the wolfe, yea rather then he wold be the cause, that any man should be offended, and fall away from the word & the true knowlege of Christ, he wyl ieopard his hed, lyfe, and all that euer he hath, as the exaumples of the Apostles, and of the holy martyrs do abundantly declare.What is required of the preacher of gods worde. These were not afrayd at the cruelnes of the wolfe, that they shold ones flee. So ought it to be nowe. He that professeth [Page] him self a teacher of Gods word, and a shepherd of the Lordes flocke, there is so great sinceritie required of hym, that he should onely seke the glorie of God, and the saluation of his neighbour. If he be not only carefull for these things, but hunteth after his owne commoditie and profite: then wyll not he abyde the comming of the wolf. For he wil either cowardly flee, and forsake the shepe, or ells he wyll holde his peace, and suffer the shepe to runne astray without foode, that is to say, without the worde of God. They are the very hyrelynges, whiche teache for their owne priuate lucre and aduantage, and are not content with this, that God geueth them sufficient for theyr dayly foode. For we that ar in the ministerie, ought to require no more then meate, drinke, and cloth, as the Apostle saith: hauyng foode and rayment,1. Tim. 6. Ministers ought only to require meate drynk & cloth. let vs be contente. For we brought not hynge into the worlde, neyther shall wee carie any thyng out of it. They that require more, are hyrelynges, and care not for the shepe. But on the contrarye parte, a trewe teacher for the safegarde of the shepe, putteth his head, life, goodes, and all that euer he hathe in ieopardie. And thys is the seconde doctrine cōcerning the example of the good and true shepheard CHRIST:A general doctrine. which pertaineth not onely vnto them that are in the ministerie, but also vnto al Christians. For all men ought to confesse the truth, and rather to lose their lyues, then to forsake the worde, and to imbrace idolatrie. For this they knowe, that they haue a shephearde, whiche to this ende gaue his lyfe, that althoughe they also bee enforced to geue theyr lyfe, yet shall they receaue it agayne, and neuer lose it after.

Luc. 9.17· Myth. 10.16.Nowe Christe goeth foorthe, and maketh mencion [Page] of hys shepe, and putteth a difference betwene them and other shepe. And this he doothe for this purpose, to make a diuersitie betwene his doctrine and heresy, or any other doctrine, saying: I am the good shepherd and I knowe my shepe, and my shepe knowe me. As the Father hath knowen me, and I know the father, and I geue my lyfe for my shepe. As though he should say: Thus goeth the matter: If ye wyl be my shepe, and knowledge that I in dede am youre shephearde: so shall ye be withoute perill and daunger. Therfore a true teacher ought to sette foorth none other thyng vnto men, but Christ alone,Christe onlye ought to be preachede to ye people. that he maye be truely knowen, what he is, and what he geueth that no man turne asyde from his worde, but that he alone be taken for the true and good shepheard, which geueth his lyfe for his shepe. This oughte to be sette foorthe vnto menne, that they maye knowe theyr shephearde.

Therfore this doctrine is to bee receaued as an ensample, that as Christ dyd and suffred all thynges for vs: so likewise we shold gladly do & suffre al things for the wordes sake. Whyche twoo thynges are to bee taughte in the Churche. Hee that heareth and vnderstandeth these thynges, is Christes shepe, as he hym selfe sayeth: My sheepe heare my voyce. Hee that teacheth trewely, is a good shepehearde, thys one thynge excepted, that hee canne not geue hys lyfe for the sheepe on suche sorte as our Sauiour Christ dydde. But they that heare not thys doctrine, or wyll not sette it foorthe to the sheepe,Fals teache [...] are to be esch [...]wed as the deuyll. are not the sheepe of CHRISTE, neyther are they the trewe shepheardes, but they are in dede hyrelynges, yea and rauening wolues. Suche are not to be herd [Page] but to be eschued as the deuill. After this sorte goeth it with the doctrine of the pope, which is full both of errours and heresies. He setteth not forth the wordes of Christ sincerely and purely, when he sayeth: I am the good shepherd,The pope is an hyrelynge and a wo [...]f [...]e. and I geue my lyfe for my shepe. But the Pope teacheth thus: He that will be safe against the wolfe, that is to say, against the deuyl, and deathe, he must be his owne shepheard, and loke for help in his owne works. As ye know, what thyngs they taught in the Popedome of the sacrifice of the Masse, of purgatorie, of pilgrimages, of vowes, of the monasticall lyfe,Christs voyce is only to be hearde and folowed. of the workes of supererogation. &c. If therfore we will be true christians, we muste folowe the shepe whiche knowe the voyce of their shephearde, and take hede vnto that: As for a strangers voyce they knowe not, neyther wyll they heare it. Therfore we ought to send them away from vs with these words: I know not thy voyce. I heare a wolfe, which goeth about to pluck me away from the flock of Christ. Away, hence with this woluysh houling: I wil folow my shepherd and heare his voice. For so saith Christ here: They shal heare my voyce. And a litle before he said: They folow no strāger, but flee from hym, because they know not the voyce of strangers. For it is not possible, yt a shepe whiche hath begunne to beleue, and hath herd yt voice of his shepheard, & receiued it, shold here & allowe that doctrine, whyche is contrary to the voyce of Christe. The shepe heareth the commaundementes of Emperours, Kynges, Princes, Maiestrates. &c. but it knoweth, that these thynges pertayn not vnto saluation. For thys worketh not saluation, because this politike and ciuile obedience is declared and shewed. But whē a teacher commethe foorthe with this doctrine, and [Page] saythe: If thou wylt bee saued, thou thy selfe muste satisfy for thy synnes. Thou must cause Masses to be sayd for thee. Thou must geue almes, that thy sinnes may be forgeuen thee. Thou must put on S. Francis coule, that thou dying and beynge buried in the same, mayst be saued. &c. In this case the shepe heareth not, but sayth: I know not this voyce. It is the voice not of a shepherd, but of a wolfe.The property of a shepe For thus is the report of this beast, that is to say, of a shepe. It hath this nature and propretie, that amonge all beastes, there is none that hath so quick an eare, and so sharpe and redy sense of hearyng, as the shepe hath, as experience declareth. For if neuer so many crye and call, it regardeth them not. It refuseth all, excepte her owne shephearde. Hys voyce shee knoweth and heareth: Unto that she goeth and maketh haste. In lyke maner yong lambes euen in the greatest flockes: euery one knoweth the bleatyng of his owne damme, and foloweth that so long, tyll at the last he hath founde her. Christ hath respect to this nature of the shepe, and compareth his Christians wyth theym, that they also after the same maner should moste diligently hearken to the voyce of the shephearde, that they be not deceaued. And this is his meanynge, that where the voyce of Christ is not, his shepe can not be allured nor moued there to geue any eare.Howe shepe are to be folowed. And herein he geueth vs a playne commandement, that if we will be his shepe, we muste haue fyne and picked eares, whiche may discerne the voice of CHRIST frome all other, although those voyces seme to be neuer so clere, pleasant and swete.

Therfore in this place it is to bee learned, that wee geue diligent attendance to heare the word of GOD yea, and that alone, and none other, that thorowe it [Page] we maye be able to sette oure selues agaynste all the subtilties, of the ennemie, whyche he craftily gothe about to conueye into our heartes, and also beware of false and corrupte doctrine.A fals teacher is neuer to be trusted. For a woolfe is euer a wolfe, neither can he geue ouer his nature. If he hath not hys purpose by false doctrine, then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes. Here must thou followe the shepe, and saye: I care not for thys voyce. It is the voyce of a wolfe, and not of a shepheard. The voyce of my shephearde is: I am the good shepheard, and I gaue my lyfe for my shepe. But thou woldest bryng me to that poynt, that I shoulde despaire, haue no hope of saluation in my shepheard, and flee from hym. Thus maist thou haue healpe and comforte agaynste that tentation, wherwith the deuyll goeth about to dismaye thee, to take away thy courage, to driue thee into erroure, to make thee sorowfull, and to brynge thee vnto desperation.The loue of christ toward vs. We must therfore aboue all thyngs diligently heare, and certainly knowe the voyce of oure shephearde: by thys meanes shall there bee betweene vs mutuall knowledge and loue. For howe can he hate vs, when he bestoweth his lyfe for vs, taketh awaye from vs death, synne, and all euyls, and freely geueth vs euerlasting life. These thynges can come to vs by none other voyce. Lette vs therfore so much the more diligently embrace it, and make muche of it.

Moreouer, this is greately to oure comforte, that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs, whyche haue and heare his voyce, sheepe. For by this meanes a Christian hath no cause to complayne, that hee is destitute, and wantethe a shepheard. He may want money, substance, health. &c [Page] that it may appere, that we be left confortlesse & with out a shepherd among wolues,Math. 10. as Christ also sayde to his disciples: Behold, I send you as shepe in the mids of wolues. And we daily se none other thing then this miserable face, that the church is redy to bee deuoured of Antichriste, euen as a shepe of the wolfe.Psal. 1 [...]1. It semeth as though we had no shepherd, that careth for vs: and yet he neyther sleapeth nor slombreth, that kepeth Israell. But thus muste it nedes be,The voyce of the shepheard christe is the only cōfort of the churche. that we shold loke for none other cōfort but only at the voice of this our shepherd, wherof Christ himself saith: My shepe heare my voice. He that heareth the voice of Christ, and foloweth it: He may in this behalf glory, that he truly knoweth his shepheard, and that his shepheard also knoweth him. For he that regardeth the word, & foloweth that, the deuill can not hurte him. For what soeuer chanceth concernyng his lyfe, goodes, wife childrē. &c. He kepeth alway freshe in memorie this voyce of his shepheard: Thou arte my shepe: for thou hearest my voyce, and knowest me, and I knowe thee: so that all his cogitation, meditation, studye, and exercise is altogether in the woorde and faythe, and in nothyng els at all, as Christe hym selfe sayeth: I knowe my sheepe, euen as my father knoweth me, and I know my Father.

For when Christ the sonne of God was in the earth he shewed none other power yt he had, but as though it had ben in the free choise of the deuill and of wicked men, to deale with hym, euen as they them selues lusted. GOD seemed vtterly to forgette hym, euen as thoughe he neyther cared for hym, nor knewe hym. But when Christ hanging on ye crosse cōplained & said My God, my God, why haste thou forsaken mee?Math. 27· [Page] when he dyed on the Crosse, when he was buryed, and the deuyl in a maner persuaded, that CHRIST had no GOD,: thenne was it euidentely declared, that the Father knewe hym. For hee dydde delyuer hym frome hell and deathe. So (sayeth Christe) shall the matter goe with you. But lette not thys trouble you, when all thynges shall so comme to passe, as though I dydde not knowe you.A Christen man in thys lyfe is alwaye subiect to the crose. For a Christen man in thys worlde, muste be assaulted and combred with calamities, crosses, myseryes, afflictions, troubles, and wyth all kynde of aduersities, so that there shall appeare no difference at all betwene hym and the vngodlye. For outwardly the lyfe and deathe of bothe are in a manner all one: yea, that more intollerable and harder is: It seemeth outwardly, that the condition and state of a Christian manne before GOD is worse, thenne the state of any Ethnicke and infydelle. For hee is more troubled, and oppreste wyth many mo tentations and afflictions. But let not this moue thee, but holde faste with toothe and nayle that he sayth: I knowe my shepe.

Christe knoweth hys in ye myddest of trobles.But here thou hearest the deuil and reason making this obiection: howe can God haue any care of thee, seyng thou arte so myserably afflicted and troubled? Answer thou thus: I knowe, that he knoweth me: Neither dothe thys make my faythe to faynt, that I dye and suffer all this trouble. For I know his voyce, and I truste vnto that, that as a shepheard vnto hys shepe,Constancie in the tyme of trouble decl [...] rethe a true Christiane. he putteth forth his voyce vnto me, whyche I ryght well knowe, and sayth: I am thy shepheard: I dyed for thee: I gaue my life for thee. This worde I heare and beleue. This is the only and sure token vnto me, that he knoweth me, and I know hym agayn. [Page] And although I nowe feele and perceaue otherwise, then Christe here speaketh: yet shal not all this make me to fainte, nor to plucke my fayth from his worde. All thinges are full of the crosse 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,Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4. & 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.Iohn. 3.5.8. 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:1. Cor. 10. 1. Iohn. 3. 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.Marc. 16. 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 [Page] 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?Iohn. 3. 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.The word of god only conforteth ye true Christian. 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 [Page] 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 [Page] and one flocke: that began immediatly to be brought to passe after the sending of the holy Ghoste,Math. 23. Marc. 16. 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,What the true religion is. 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 [Page] 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, the worlde shal reioyce, ye shal sorow, but your sorow shalbe turned to ioy. A womā whē she trauayleth hath sorow, because her houre is come: But assone as she is delyuered of the chyld, she remembreth no more the anguishe, for ioy that a man is borne into the worlde. And ye nowe therfore haue sorowe, but I wyll see you agayne, and your heartes shall reioyce, and your ioye shall no man take from you.

THE EXPOSITION.

THis Gospell is parte of that longe sermon, whiche Christe made vnto his disciples, for to conforte and confirme them in the waye of trueth, after his last supper, before he suffered. This conforte tendeth specially to this ende, that for the shortnes of the tentation, which should chaunce very vehemēt to the Disciples by the reason of Christs passion and death, they should not despaire, but be on a good conforte and courage: forasmuche as he would absente hym selfe from them but a litle while & that he would comme againe vnto them after his resurrection, and make them ioyeful and mery for euer after, so that of this their ioye there should be no ende.

The Euangeliste S. Iohn maketh many wordes in this behalfe, and oftentimes repeateth the same,A naturall man vnderstā deth not spirituall thinges. that the Disciples did not vnderstande, what Christe [Page] ment by this his saying. A lytle while. And although christ declared his mind ī this behalfe, yet did not they vnderstande it. But this is not written for the disciples only. For S. Iohn by this wolde signifye, wherof all we haue dayly experience,1. Cor. 2. that we are not able well and truly to cōsider this saying, and that we are not free frō that thing, which did so greatly hinder the vnderstandinge of the disciples. For when tentation was at hande, and the most ignominious and spitefull death of Christ troubled al their wittes, they could not then cōsider, what this lytle while ment, but their heartes were so astonyed, that they thought Christe to be vtterly vndone, & that they shortly after should also comme to that point, and for Christes sake be in lyke maner moste miserably handled. But that this their sorowe and tentation should not continew past two or three daies, when the Lorde Christ should rise again from death vnto an euerlastyng lyfe, and helpe them here in this worlde againste the worlde, deuill, synne, and death: and at the laste geue them a moste ioyefull and euerlastinge lyfe in the worlde to comme: yt vnderstode they not: neither though they it possible.

Therfore S. Iohn afterwarde in his Gospel declareth, how the disciples hyd them selues, and kepte thē secret for feare of the Iewes, neither wolde they beleue,Iohn. 20. that Christe was rysen again, although the women. Peter, and other two disciples declared it vnto them.Luke. 24. To be short they coulde not beleue that, whiche Christe spake vnto them of A lytle whyle. For they thought, that Christ shoulde haue remayned in death still, as other men do: otherwise they woulde neuer haue bene so weake and fainte hearted, but with a lustye courage and stronge hope they woulde haue [Page] looked for his resurrection.

We maruell at the infirmitie and weakenes of the disciples,Trouble dismayeth the weake christeans. and yet for al that when we be assayled with the lyke tentation, and in daunger to be ouerwhelmed with the waues of the like aduersitie: we forget also that A litle whyle, and caste awaye all hope of confort and thincke that this oure vexation and trouble will continewe so long as we lyue. We can not be persuaded by any meanes, that this trouble will cōtinue but a lytle while,2. Cor. 4. and that God in his tyme wyll geue a fortunate and ioyefull ende to these oure euilles and miseries. And by this means are we in tentation clene out of courage, and vtterly dismayde, fallyng to lamentynge and wepinge, as thoughe there were no GOD that wolde helpe vs,Rom. 12. 1. Pet. 4. Math. 5. or had any regard vnto vs: When not withstandinge the blessed Apostle S. Paule commandeth vs to ioye and reioyce in trouble, not onely for the assured deliuerance, whiche muste nedes chaunce to the faithfull,Rom. 8. but also because that by the crosse and trouble a moste certein and sure tryall is made, whereby we knowe, that we are the sonnes of GOD, and heires of euerlastynge lyfe, as we shall more at large declare hereafter.

This Gospell therfore contayneth a moste noble and notable doctrine of conforte,This saying. A lytle while, ought diligently in trouble to be remembred. not onely for the Disciples of Christe, but also for all Christians, that in tentations and afflictions they shoulde euer haue before their eyes and remember this. A lytle whyle: and diligentlye consider, that althoughe reason and mans wytt can not see howe deliueraunce maye cōme, yet that we shall not be left succourles in those oure euilles, not without helpe and confort: but that [Page] they shall shortly haue an ende, & againe, that in steade of them, ioye and gladnes shall comme, and continually abyde with vs. And that this confort, ioye & gladnes maye the better be perceaued of vs: we wyll at this present speake altogether of the crosse and afflictions.

How reason Iudgeth of the crosse.Mannes witt and reason thinketh and Iudgeth on this wyse: If God had any regard vnto vs: the godly shold neuer be in so great miseries and troubles, as they are. And therefore when there aryse diuerse troubles, which diuersely vexe vs: our mynde thynketh straight wayes, that god hath eyther vtterly forgotten vs, or that he hateth vs, and regarde vs not: otherwise, that we coulde neuer lacke his defence and helpe. Against these thoughtes and imaginations of reason, we muste get vs ayde and helpe out of the worde of God, lest we suffer this matter to be disputed after: the iudgemēt of reason, where as we ought to referre the whole iudgement in this behalfe vnto the worde of god. For if we iudge these thinges without the worde: our iudgement shall be false and nothing to the purpose.

But what sayeth the worde? Fyrste of all it sayth, that not somuche as an heare of our head shall fall to the grounde without the wil of God.How thee worde of god Iudgeth of ye crosse. Of this worde then this followeth,Math. 10. Luc. 12. that although the kingdom of the deuill and the worlde be a mightie and stronge kyngdome, yet that it can do nothing at al against a Christian man, but so farre as God doth permit and suffer it. As Christ sheweth also by this his saying: One of these litle sparowes shal not fall vnto the groūd with out the will of the father: The price of a sparowe is but lytle. It is solde for halfe a farthing, & yet Christe [Page] sayth, that God hath care of it. How muche more shal he care for the godly, whiche are better then many sparowes? He will not therfore suffer the deuil and the worlde to do with them that their pleasure is, but what his good will is, so that what soeuer hindraunce shall chaunce to the godly thorow the deuill and the worlde, it can not be without the prouidence of god,The deuill & the world can do no more agaynst the people of god thē god appointeth and suffereth. neither can they rage further, then God appointeth. The surges of the Sea are maruelous sayeth Dauid, but the Lorde on hye is more maruelous. The Lord hath appointed and set the deuill and the worlde their limites, beyonde the which they can not go.Psal. 93. And this is worthy to be noted and for euer to be remembred, that thou in thine affliction persuade thy selfe,A good lesson. yt what soeuer aduersitie chaunceth vnto thee, it commeth not by fortune or by chaunce, but by the singuler prouidence, councell, and determinatiō of god, yea and that vnto thy greate cōmoditie, althoughe it semeth otherwise to thy blinde and carnal reason.

And here nowe riseth also a greater difficultie: for yf I must thus persuade my selfe,Reason can not se that our affliction cō meth of the good wyll of god towarde vs. that all the aduersities and troubles, whiche I suffer, cōme by the prouidence of God, then by the Iudgement of reason it maye be gathered, that the councell and determination of god concernyng myne affliction, is vnto my destruction and damnation. For what health or saluation maye be loked for of paynes, plagues, and punishmentes? in our great and greuous afflictions we can not otherwise be persuaded, but that God euen of displeasure and hatred againste vs doth plague and punishe vs. And this greatly encreaseth our sorowe, and in a maner bringeth vs to desperation, because God doth so punishe vs, If any other thing were the cause of oure [Page] plagues and troubles, it would not so greatlye greue vs: for then we woulde thincke, that there were some helpe and conforte remayninge in God towardes vs. In this case therfore must we haue recourse vnto the worde of God, and not heare nor obey the iudgement & sentence of reason. For if we heare and beleue that, we shall surely fall into desperation, yea and vtterlye detest and abhorre God.

The worde, whiche in this behalfe conforteth and openeth vnto vs the will of God, is this. S. Paule sayth:1. Cor. 11. If we wolde iudge oure selues, we should not haue bene iudged. But when we are iudged of the Lorde, we are chastened, that we should not be dāned with the worlde. By this sentence of the Apostle it is euident, that whome God wil not haue condemned with the worlde,Affliction cō meth to vs frō god for our proffite. but preserued and kept vnto euerlasting life, he correcteth and punisheth them: neither ought this to be counted a token of hatred, but rather a signe of fauour, loue & good will, although they be afflicted and troubled. This sentence in affliction is diligently to be considered and remembred. One hath this crosse, an other hath that, whereof they woulde gladly be eased.Howe wee should behaue our selues in trouble. But if euery mā wold thincke on this maner, & saye to him selfe: If thou were not restrained with this byt of aduersitie, if thou were not thus correcte thou wouldest surely do that, which shold worke thee greater displeasure, and be ye cause of a more euil: but God doth send thee this aduersitie, yt thou sholdest not be damned with this worlde, but hereof take an occasion to amend thy life, to call thy selfe vnto repentance,Note well. to feare GOD, to call on his blessed name, to thancke him for his benefites &c. If euery man in his trouble wold thus thincke with himselfe, then would [Page] they not be angry with god for laying that crosse vpō them, nor thincke that he doth it of hatred & displeasure against thē, but rather of fauour & good wil towarde them: yea then would they loue and praise god, that he in that affliction sheweth tokens of his fauour and good will toward them, by this meanes preseruinge them from eternall damnation vnto euerlastynge saluation.Heb. 12. Prouerb. 3. Unto this ende also doth S. Paule in hys Epistle to the Hebrues alledge this sayinge of Salomon out of his prouerbes: My sonne, despise not thou the chasteninge of the Lord: neither faint when thou arte rebuked of hym. For whom the lord loueth hym he chasteneth: yea he scourgeth euery sonne that he receaueth. If ye endure chastening, god offereth himself vnto you, as vnto sonnes, For what sonne is he, whō ye father chasteneth not? If ye be not vnder correction (wherof all are partakers) then are ye bastardes, and not sonnes. Therfore seing we haue had fathers of our fleshe, whiche corrected vs, and we gaue them reuerence: shal we not muche rather be in subiectiō vnto the father of spirites and lyfe? And they verely for a fewe dayes nurtered vs after their own pleasure: but he nurtereth vs for our profite, to the intent that he may minister of his holines vnto vs.The ende of Christen mēs trouble is euerlastinge ioye. No maner chastising for the presēt time semeth to be ioyous but greuous: neuerthelesse afterward it bringeth ye quiet fruite of righteousnes vnto thē whiche are exercised therby. This sentēce of the holy Apostle doth testifie,Affliction is a token of god [...]s fauoure [...]owarde vs. not only that the discipline & correction, which god laieth vpon vs, is no token of his anger, & displeasure againste vs but also that it is a most manifeste signe & euident argument of his fatherly and frendly good wil toward vs. Let vs not therfore thinke, whē we are corrected & [Page] punished, that GOD is angry with vs, or that he set naught by vs. For the cause, why he corrected vs, is, because we are his sonnes,Why god pvnisheth vs. and should not loose oure enheritaunce, nor at any time be put from it.

And as the worde doth preach and declare vnto vs of the crosse and of afflictions: so lykewise is it set forth by examples.Examples of affliccion. who can or dare say, that god the father hated his onely begotten sonne Christe Iesu? And yet for all that yf thou considerest his lyfe and death, and weighest the matter after the iudgement of reason, there shall appeare no great signes of gods loue towarde hym, yea rather signes of hatred then of loue: and that the vngodly and wicked Iewes were more regarded with god, then Christ, whom they hādled at their pleasure, and entreated as they woulde, accordyng to the saying of the Prophete:Esa. 53. He hath nether beautie nor fauour when we looked vpon hym, there was no fayrenes, we had no luste to hym. He was despised & abhorred of menne. We reckoned him so vile, that we hyd our faces from hym: yea he was despised, and therefore we regarded hym not. We dyd iudge him, as though he were plagued & cast downe of god. And Christ hymselfe sayth by ye psalmographe: As for me,Psal. 22. I am a worme and no man: a very scorne of men, and the outcaste of the people: All they that see me, laughe me to scorne: they shote out their lyppes, & shake the heade &c. They gape vpon me with theyr mouthes as it were a ramping and roaring Lyon,Math. 27. Marc. 15. Luc. 20. &c. Yea the very Iewes, when he hanged on the crosse, mocked him, saying. If he be the sonne of God, let him comme downe from the crosse, &c.

Now as god did handle his owne derely beloued & only begotten sonne Christe Iesu here on earth: euen [Page] so wil he handle al Christians in this worlde, as Christ hath to fore saide: The seruant is not greater then his maister. If they haue persecuted me:Iohn· 15. they wil persecute you likewise. And it is sayde both moste trimly and truly in the Epistle to the Hebreues, as we heard afore: If ye be not vnder correction,Heb. 12. (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.The cause why god correcteth his children. 1. Cor. 11. 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 yt thou hast corrected me, that I mighte learne thy righteous ordinaunces.Psal. 119. Esay the Prophete also sayeth: vexation geueth vnderstanding. For this is certen, if god wold serue our fansies,Esa. 18. accomplishe our desires, and neuer send vs aduersitie and trouble,The profites that come by affliction. 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 [Page] 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, yt 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 ye Hebrues: the heauēly father nurtereth vs for our profit to the intent, the he may minister of his holines vnto vs.Heb. 12. We therfore may not despaire because of ye crosse. We should rather thincke on this maner wt our selues: By this signe & token I perceaue right well yt 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 yt 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 yt 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 [Page] 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,1. Cor 10. 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,The crosse semethe intollerable. so that there appeareth none other thinge, but yt the very crosse wil haue ye vppermost hand, & that nothing (so far as reasō iudgeth) can preuayle against it: as we haue in the example of king Ezechias. Whē Rabsakes ye captaine of ye hoost of ye king of ye Assiriās required yt the Citie of Ierusalem should be yelded and geuen ouer vnto hym,Esa. 37. 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.Iohn. 16. There appeareth to be very great peril both of the mother & of the child. For ye 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,Psal. 69. 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,The crosse semeth to haue no ende. whē we se no waye howe to escape that great daūger: Thē we straightwayes fal to desperatiō nether cā we beleue, yt this matter is but of a litle while.

[Page]And vnto this ende specially belonged the similitude of the woman that trauaileth of child,Iohn. 16. 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,Psal. 30. 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;Heb. 12. 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 ye 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:Iohn. 16. 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 [Page] tyme, whiche is afterward in the euerlasting lyfe? So (sayth Paule:Rom. 8.) I suppose that the afflictions of thys lyfe are not woorthy of the glorie, whiche shall be shewed vppon vs. Agayne:2. Cor. 4. Our tribulation whyche is shorte and lighte, prepareth an excedynge and an eternall weight of glorye vnto vs, while we looke not on the things that are sene, but on the thinges which are not sene. For the thinges whiche are seene, are temporall, but things which are not sene, ar eterna [...]l.1. Pet. 1. Blessed Peter saith also: In the which ye reioyce, thoughe now for a season ye are in heuines, thorow many folde tentations, that the triall of your faithe, being muche more precious then gold that perisheth, might be foūd vnto praise, glorie, & honor at the appearing of Iesus Christ, whom ye haue not sene, & yet loue hym, in whō euen now, though ye see him not, yet doo you beleue, and reioyce with ioy vnspeakable and glorious,1. Pet. 5. receauing the ende of your faith, euen the saluation of your soules: Again: The God of all grace, which hath called vs vnto his eternall glory by Christ Iesus, shal his owne selfe (after that ye haue suffred a lyttell affliction) make you perfect, settle, strength, and stablish you.Faythe hellpeth greatlye in affliction.

He that coulde thus beleue, and be thus certainely persuaded of this saying: A lyttell whyle: should fynd great consolation in hys affliction, wherwith he shold bee able to staye hym selfe. Therefore all the matter standeth in thys one poynte, that wee surely truste the Lorde CHRIST, and counte hys woorde to be moste certayne and trewe: and that although we be troubled and afflicted, yet it shall continue but a lytle while, so that we may comfort our selues in the crosse, as they comforte a woman that trauayleth of chyld, namely, that she shall haue good lucke, bee delyuered [Page] of her payne, and haue a fayre chylde, to her great ioye and comfort. For it is not possible, that there shoulde be any great gladnesse, where no sorowe and sadnesse hath ben before. But thorowe the importunitie of reason, we are kepte in myserable bondage, whyche alwaies putteth vs in mynde, that our affliction commeth not from the fauour, but the anger of God, and that we shall perishe in the same, and neuer be deliuered.Why affliccions are sente vnto vs of god But the matter is farre otherwise. For as sorowes and paynes doo therfore chance to women trauailyng of chylde, that an infant may be borne: so likewise oure afflictions are therfore sent to vs from God that by this meanes we may obteyne our trewe glorie, and so for euer be saued.

Impaciencye and desperacion are to be eschewed in affliction.This also is not to be passed ouer with silence, that Christe interpreteth and maketh playn to his disciples what ioye shall chaunce vnto them. I (sayth he) wyll see you agayne. This came to passe in the daye of his resurrection, when they sawe hym in a new and euerlastyng lyfe. Christe therfore seeth vs also, and our hert reioyceth, when we meditate and consider his resurrection, that for oure sake, he hathe ouercome synne, deathe, and deuyll, that we thorough hym myght liue euerlastyngly.

And this is a true, sound, perfect, and euerlastyng ioye, whyche changeth all sadnesse, neyther shall it at any tyme be taken away from vs. Lette vs therefore beware and take hede of impaciencie and desperation, when we are in trouble. And this comfort is diligently to bee retayned and kepte faste, that although wee suffer and beare the Crosse, yet it shall bee but A litle while. For Christe is rysen from the dead, and sytteth on the ryght hande of GOD the Father, that he may [Page] represse and keepe vnder the deuyll and all euyls, and geue vs euerlastyng saluation. Whiche thynge oure faythfull GOD mought vouchsafe to bestowe vpon vs for his sonne Christ Iesus sake oure Lorde and alone Sauiour: To whom with the Father and the holy Ghoste be all honour, glory, and prayse, worldes without ende. Amen.

The fourthe Sonday after Easter. ¶The Gospell. Iohn. xvi.

IEsus said vnto his Disciples: Nowe I go my way to hym that sente me, and none of you asketh me whither I go: But because I haue said suche things vnto you, your heartes are full of sorowe. Neuerthelesse, I tell you the truth, it is expediēt for you that I go away: for if I go not away, that comforter wyll not come vntn you: But if I depart, I wyll sende hym vnto you. And when he is come, he wyll rebuke the worlde of sinne, and of ryghteousnes, and of iudgment. Of sinne, because they beleue not on me. Of ryghteousnes, because I go to my father, and ye shall see me no more. Of iudgement, because the Prince of this world is iudged alredy. I haue yet many thinges to say vnto you, but ye cannot beare them away nowe: How be it, when he is come (which is the sprite of trueth) he wyll leade you into all trueth. He shall not speake of hym selfe, but whatsoeuer he shal heare, that shall he speake, and he wyll shewe you thynges to com. He shall glorifie me, for he shall receiue of mine, and shall shewe vnto you. All thinges that the father hath are mine, therefore sayde I vnto you, that hee shall take of mine, and shewe vnto you.

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THE EXPOSITION.

THis is a most noble and excellent Gospell. For it entreateth specially of that high & necessarie article, for the which wee are and are called Christians. Therfore although it be redde, euery yeare among vs, yet canne wee not thynke and speake it sufficiently. If we entend truely to haue the profite and fruite that commeth by it: so must we diligently exercise our selues in the meditation therof. It is also part of that sermon, which Christ made after his laste Supper. And this parte, euen as all the rest,All our saluacion comethe by the deathe of christe. tendeth also to this end, that the Disciples may be enarmed agaynst the sclaunder, offendicle, or stomblyng blocke of Christes Passion and death, that they shoulde not onely not be heauy, but also iudge so of the matter, that (as the truthe is) they should right well perceaue, that the saluation bothe of them and of all synners, dothe onely consyste in the deathe of the Lorde Christe. Wherfore euen as of late he set foorth vnto vs a consolation and conforte, concernynge the shortnes and small continuance of affliction and trouble, and the perpetuitie of our ioye and gladnesse: soo lykewyse dothe he declare the matter here, and setteth foorthe the cause of his passion. I goe (sayeth he) vnto hym, that sent mee: that is to saye: To morowe I shall be crucified and slayne, and yet there is none of you that asketh me, whyther I goe, nor what I entend by this my departure. But because I haue spokē this vnto you, your hertes are ful of sorow, But I tell you truth: it is expediēt for you yt I go away. For if I shall not go away, ye cōforter shal not come vnto you, and the prince of this worlde shall not bee Iudged. [Page] But when I shall go away,The death of christe getteth vnto vs the holy ghoste & victorie ouer satan. I will send the comforter vnto you. Christe woulde haue it well beaten in to all mens heades, that they should not be offended wyth his Passion and death, nor be taken as a matter of sadnesse, but that we should rather vse it vnto the confirmatiō of our faith, and vnto the cōsolation & comfort of our conscience, for as muche as by this meanes the tiranny of the deuyll is destroyed, and the holy ghoste is gotten and geuen vnto vs.

What the holy Ghost shall doo, what he shal bring what he shall declare & teche,The office of the holy ghost that doth Christ expresse in these wordes. When the holy Ghost (saith he) shall come, he will rebuke the worlde of synne, of rightousnes, and of iudgement. Christe in these his woordes comprehendeth many great thynges, and saieth, that the holy Ghost shall not only rebuke small companies certaine kyndes of men, certayne nations or people, but the whole world. He had nede be well fenced and armed, that will take vpon hym to haue too do with the whole worlde. For the world is, what soeuer hath growne vp from Adam hytherto, Monarches,What the worlde is. Emperors, Kynges, Princes, no man vtterly, no not of the hyghest degree, excepted. All these muste be rebuked of synne by the Apostles, and by the ministers of the worde, at the motion of the holy Ghoste. The holye Ghoste by the preachers shall rebuke theym all of synne, of righteousnes, and of Iudgement, none neither high nor low excepted, not Hierusalem for her holines, not Rome for her wisedome. &c. All must receaue this correction and rebuke of the holy ghost, that they may be saued. For al men, with all that euer they haue are vnder the kyngdome of the deuyll. Neither theyr righteousnesse, nor their holynesse, nor yet theyr good [Page] workes can be of suche force and vertue, that they can healpe anye thynge at all agaynste damnation. And thys is the office, that the holy Ghost wyll doo in the worlde by the Apostles, menne beggerly and of no reputation, euen to rebuke the worlde of synne. It is no small thynge, but a matter of weyghty and great importance, to rebuke the worlde of hygh and great matters. For he hath an office to rebuke the world of synne, of righteousnesse, and of iudgement. Seynge that all thynges are full of synne, and no righteousnes and iudgement is in the worlde, what shall then remayn? The whole world therfore together is condemned in this sermon wyth all her ryghteousnesse, and it is openly sayde, that it can not ones aspire and come vnto the kyngedome of God, excepte it be delyuered from synne by the holye Ghoste, and iustified, and by this meanes escape euerlastyng damnation. Suche lyke sentences also are there many in the holy scriptures,Rom. 1. Galat. 3. Ephes. 2. Ioan. [...]. as when Paule saythe: God hath comprehended all thynges vnder synne. Againe: We are by nature the chyldren of wrathe. And Christe hym selfe saythe: Except a man be borne agayne, he can not see the kyngdome of God. This is truely the sermon of the holy Ghost thus to rebuke the worlde for synne.

But what is synne? Is it to robbe, to kyll, to commytte adulterie. &c. These are synnes in dede, but not the chiefest,Synne. whyche the holye Ghoste rebukethe. For there are manye, whyche are not gyltye of these outewarde synnes. But of those synnes, whereof the holye Ghost preacheth, all are gyltie: otherwyse he coulde not rebuke the worlde of them. And this synne is, to bee shorte, not to beleue in CHRIST. [Page] Of this synne the worlde knoweth nothynge.In credulitie is ye greateste synne and the roote of all synne. It is the whole and alone doctrine of the holy ghoste. For the worlde counteth those synnes onely, whyche are forbydden in the seconde Table of Moyses. Of Christ it knoweth nothyng, muche lesse knoweth it, that it is synne, not to beleue in hym. But what shoulde we wyth manye woordes rebuke the ignorancye of the worlde, seynge that euen in the schooles amonge the learned, incredulitie, infidelitie, or vnbeliefe is taken for no synne, namely for no originall synne. For it belongeth to no science to teach that incredulitie is synne but to the holy Gost. And he by this doctrine maketh the whole worlde gyltie of synne, where as many tymes the worlde is able to proue her externall iustyce and outwarde ryghteousnesse. Thys is therefore the Doctrine of the holy ghoste, that it shoulde reproue the whole worlde of synne, no manne excepted. The worlde hathe not bene accustomed vnto suche an vnwonted kynde of doctrine, neyther knoweth it any thynge of that, that it is bounde to beleue in Christe. Thus it thynketh: If wyth the Phariseye it be noo murderer, no adulterer, noo vnryghteous persone, it is ynough, and the worlde requireth no more. But the holy ghoste preacheth otherwyse, and sayth: I knowe well, that amonge men, as concernynge outwarde and bodyly righteousnesse, one is better then an other. But thys is the chiefe and principall synne, that all bee subiecte vnto, that is, That they do not beleue in CHRIST Iesus.Luc. 1 [...]. Thys syn no man, excepte he hath learned it of the holy Ghoste, seeth, knoweth, or perceaueth.

Therefore be thou bolde thus to saye. Whatsoeuer [Page] is not of Faith, is synne, be it monkery, prayer, fasting, almose dedes, or any thing els. If there be no faith in Christ Iesus, then as thou hearest here, will the holy Ghost rebuke it.Rom. 14. What is sinne. Neither is there any other way to be delyuered from this synne, then to beleue in Christ Iesu. Nothyng can be more playne, nor more euidente, then these wordes are,The iuglynge of ye papistes. and yet the Pope and his complices, can not away with them. Notwithstandynge, when they haue nothyng to say against Faithe, then they inuent this comment and Glose. He speaketh De fide formata per charitatem, that is to say, of Faith formed, framed, and fashioned by charitie. But conferre thou this their interpretation with the text. No man can deny this, that Christe speaketh here of syn, and he expoundeth that it is syn, not to beleue in hym, wherof it muste nedes folowe, that what soeuer they babble de forma & de bonis operibus, yf there be no Fayth in Christ, man with all his good workes and vertue is a damnable synner, and can not escape the rebuke of the Holy Ghoste.

Therfore incredulitie or vnbelefe is the principall & greatest synne,Unbeleif is y• greatest sinne, and the fauntyne of all euyll. and the fountayne out of the whyche all other synnes and vices doo issue and sprynge. For where incredulitie is in the heart, and men beleue not in Christ, this then immediatly foloweth, yt the worde of God is not regarded, but either despised, or els vtterly reiected and cast awaye for heresye and lyes, as though the deuyl were the author of it. And after this folowe other synnes, as disobedience towarde parentes, maiestrates, rulers, ministers of Goddes worde &c. neglectyng theyr vocation and callynge, a wicked and synfull lyfe, besides other moste greuous vyces, which either for shame, or for feare of punishment they [Page] dare not do. And these are the leaues, yea and the hole tree of incredulitie, whiche spring out of these rootes, for the whiche the holy Ghost rebuketh the world, neither suffreth he any thyng to resist and withstand his office. For he that beleueth not in Christ, hath not the holy Ghost, neyther can he thynke any godly thinge aright. And although he doth that.The world is the deuyles bondeslaue. which of the owne nature is not vicious and wicked, but agreable to the commaundementes of God, yet dothe he the same as a seruant, onely for feare, & not frely to shew his obedience to the will of God, so that the worlde is euen suche one, as lyke a most bondslaue is ledde of the deuyll, which can neither speake, do, or thinke any thing that good and godly is, as S. Iohn saith:1. Ioan. 5. The world is altogether set on wyckednes. The reason hereof is this: For incredulitie is the fountayne and welspring of all euyll. And he that exactly and throughly desireth to describe the worlde, may well saye on this maner:What the worlde is. The worlde is a multitude of men, which beleue not in Christ, and therfore, hate, curse, and blaspheme his worde: whiche inwardly in their heartes, & outwardly in their dedes and workes steale, robbe, kylle, commytte whoredome, and are bent to all kynde of lewdnes, and wickedly abuse all the good gyftes of God. All suche sayth Christ in this place, shall you myne Apostles and ministers of ye worde haue euermore your aduersaries: with suche muste you haue to doo.

This rebukyng of the worlde shall not be taken away before the laste daye, but it shall bee continuallye taught, that whatsoeuer is the worlde, that beleueth not on Christ, that pertayneth not vnto the kyngdom of Christ, but vnto the deuyll, not only for the notorious and outward syns, but also for this principall and [Page] moste greuous synne, I meane incredulitie or vnbelefe.Where vnbeliefe is no: worke can please god. Neyther dothe this profite any thyng at all, that thou keepest this or that monasticall rule, that thou doest this or that woorke. For so longe as incredulitie is presente, thou arte a damned synner, neyther canste thou auoyde damnation, so longe as thou remaynest in that state. The one and alone waye to escape damnation is, to geue ouer thyne incredulitie, and to beleue in Christe, and to holde fast this confort agaynst synne, deuyll, and deathe.

As concernyng Faithe what it is, it is not vnknowen vnto you,What faythe is. and ye haue many tymes heard, that Faythe is not onely to knowe and beleue, that the hystorie of Christe is true, but faithfully to be persuaded, that all that euer Christe dydde, was doone for thy sake, for thy cōmoditie and wealthe, for thy health and euerlastynge saluation. [...]ac. 2. For the deuyll also knoweth, that Christ dyed, and doothe as certainly beleue it, as all the Papistes of the worlde: but he beleueth not that Christe dyed for hym, and for his saluation.True faythe is the gyfte of the holy ghost Thys Fayth, that we here speake of, that all, that Christe dyd, was done for our sake, and for our saluation, is onely the gyfte of the holye Ghoste. Hee that hath not thys Faythe, that he can saye: Christe dyed for me,Galat. 5. that I myghte be delyuered from synne and euerlastynge deathe, is vngodly, and appertayneth not vnto the kyngdome of Christ: neyther hath he remoued synne from him, whatsoeuer good works he dothe, and taketh neuer soo muche payne otherwyse. And this is the firste parte of the office of the holy Ghost, that all thyngs are wrapped in synne, and that we with all our good workes are not withstandyng iudged of the holy Ghoste synners, and so damned, [Page] forasmuche as we beleue not in Christ Iesu.

Therefore lette vs refuse and vtterlye caste awaye coules, monkyshe orders, foolyshe vowes, superstitious fastynges, vnfaythfull prayers, mens wicked traditions, vnfruitfull ceremonies, and ydell obseruations of mennes mooste ydell inuentions and carnall imaginations,Delyuerauns ro [...]m synne cometh not by workes but by faythe in christe· and moreouer what soeuer we haue taken vppon vs, to this ende that we maye obteyne Remission of oure synnes: and lette vs laye on hande and holde faste trewe Faythe in Christe. For these thynges can not agree together, that I should saye: Christe dyed for me, and yet I dooe and obserue certayne woorkes, that I maye bee iustified and saued by them. He that can not abyde to bee rebuked of the holye Ghoste for suche thynges: It is a manyfeste signe that he doothe not beleue, and that he is a damned synner, and of the number of them that doo not beleue in Christe Iesu.

The seconde parte is, that the Holye Ghoste wyll rebuke the worlde of ryghteousnesse. Thys alsoo is an harde sayenge. The worlde hathe Synne, but it hathe not Ryghteousnesse: neyther dothe it knowe howe it shoulde bee Iustifyed and made Ryghteous. But what is thys Ryghteousnesse? Lawe and righteousnes be the chiefe thynges of the worlde. And the Philosophers haue prescribed Rules and Preceptes of the Offices and dueties of Righteousnesse, and of other vertues, that menne myght lyue an honest and Ciuile lyfe. Neyther canne thys be counted vnrighteous, to hange vp theues, to punyshe adulterers. &c. Yea, it is an acte bothe ryghte and good. But Christe speakethe not here of that Ryghteousnesse, [Page] whiche the world counteth righteousnes: but of that righteousnes, whyche is of valour, and wyll goe for payment before God. He speaketh not here of politike and humayne iustice or rightousnes, but of that, which is comprehended in this worde of Christe: I go vnto the Father,The blyndnep of mans iudgemente concernyng iustificacion. and ye shall see me no more. This is more mysticall and harder to be vnderstanded, then the last where it is pronounced, that it is synne, not to beleue in Christe. For thus men thynke, that they haue naturall strength inough to lyue godly, to prepare them selues vnto grace, and to praye for it. And that is the cause nowe a dayes also, that the Papists can not perceaue nor vnderstand this doctrine, so far out of frame semeth here the description of righteousnes, that thou art then righteous, when Christe goeth vnto the Father.Rightousnes commeth not by workes. and thou seest hym no more. This is a meruailous goodly text, and nothynge can bee more euident and playne, then this description. For what will man nowe glorye and boaste hymselfe of his good works?Galat. 2. Christes worde is manyfest in this place, that righteousnes is not gotten by woorkes, but it is gotten by this meanes onely, that Christe gothe to the Father. This his iourney and goynge vnto the Father, is the true and euerlastynge righteousnes. This knowledge is vtterly vnknowen vnto the worlde. For in all his monumentes and bookes, there is not one syllable of this rightousnes. This is sette foorth in theyr bookes that he whyche kepeth the tenne commaundementes dothe nothyng agaynst honestie, publique ordinances lawes, custome. &c. is a good, honeste, and righteous man. But Christe speaketh not one worde here, what I ought to doo,Ciuile righteousnes. or to leaue vndoone, but he speakethe symply and onely of his owne worke, that is to saye, [Page] that he goeth vnto the Father,Christes goinge vnto the father is our righteousnes. and that we shall see hym no more: and that this is our righteousnes, and none other thyng.

Therefore when we doo determyne to get vs true ryghteousnesse, we maye not go about to obteyne it with our owne workes, and with our owne righteousnes. It maketh nothyng vnto this matter,Though good workes iustifie not, yet may they not be left vndone for the commā dementes sake. to become a Monke, to watche, to faste, 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.what christes goinge vnto ye father is. 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 [Page] hee goeth vnto the Father.Note well. 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,The wycked doctrine of the papistes concernyng iustificacion. 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,Math. 16. 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. Christe alone is our ryghteousnes. 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 [Page] of oure owne strengthes wee are not able to preuayle agaynst hym) but there is an other way,In christe we ouer come the deuyll. 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.Faythe. 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.Christe hathe perfectly wroughte the worke of our redemption. 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?without faith there is no saluation. 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:Esai. 64. 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. [Page] 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,Our saluacion in christ is certen. 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.Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. 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,Ioan. 7. 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,good workes 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 thy [...]e obedience whyche thou owest vnto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe,Where fayth is not there is no good work 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 [Page] 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:Iohn. 16. otherwise shal ye neuer cōprehēde this my worke of your iustification. This is the Christian righteousnes, whiche the holy ghoste alone teacheth. Of the righteousnes of ye 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,with out faith all thinges are synne. wherof the worlde knoweth nothing, namely, that without faith all things are sin, & yt 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 holy ghoste doth rebuke the worlde, because it hath sinne, for asmuch as it beleueth not in Christ: & yt it hath no righteousnes, because it knoweth not, neither hath any conforte therin, that Christe is gone to the father:Psal. 14. so likewise doth he rebuke it of iudgement, because it knoweth nothing hereof, and therfore feareth, where nothinge is to be feared, if it wolde heare him, and receaue his worde. For this is an extreme miserie and a lamentable plague to haue syn & no righteousnes, and besides that, not to knowe of any consolation and conforte againste sinne, death and all other euilles.

In this also, sayth Christe, is the office of the holy ghost, that he should preach of iudgement,The holye ghoste rebuketh the world of Iudgement. and procure to be pronounced and set forth by the gospel, that the prince of the worlde is iudged, and that therfore he can [Page] not hurte them that beleue in Christ, and put their cō fidence in his goinge vnto the father. He maye vexe them with diuerse tentations, but he can neuer preuaile againste them. For although he be the prince of the worlde,Iohn. 12.16. Luc. 11. 2. Pet. 2. yet the prince is iudged: he is spoiled of his pallace & armour, and with the chaines of darcknes as Peter speaketh, is he bounde of Christ. There is no cause, why Christen men should feare him, or all his kyngdome. For if the prince be iudged, the world also, whiche is his kyngdome, muste nedes be iudged and depriued of all his power.

This the vngodly knowe not. Therfore althoughe somtime they heare the worde,Math. 13. and begynne to beleue, yet so sone as the worlde rageth, and goeth about to persecute, they straightwaye are a frayde and fall awaye both from Christ and his worde, as Christ saith in the parable of the sower, parte of whose sede fell vpon the stones. But the Christians are constant, and stand stedfaste lyke a stronge and an inuincible bulwarcke.The true chritians abyde constante and stedfast in the tyme of persecution. For this voyce, whiche rebuketh the prince of the worlde, is alwaye in their heartes and eares: Why sholdest thou feare? why shouldest thou be faint hearted, & geue ouer to these tentations? knowest thou not, that the Prince of the worlde is iudged? He is no more a lorde,The deuyl can not preuaile agaynste godes elect. or a prince. Thou hast a Lord, that is mightier then he, euen Christe Iesus, whiche hath ouercome and bounde this prince. Therfore let hym threaten, bragge and boaste, let him be as madde as he luste, yet feare thou not. For he shal hurt thee no more, then that cruell beaste, whose violence and crueltie is repressed and restrained with stronge and mightye chaines. [...]ac. 4. If thou wilte only beware; that thou comest not nighe vnto hym, and so willyngly cast thy selfe into [Page] daunger, thou nedest not feare. Thou arte without peril. He shall do thee no harme. Wherfore this only is required, that the Christiās do not make light of the enemie, kepe them selues in the feare of God,Marke wel. diligentlye praye: and the enemie that is iudged shall neuer hurte them. Contrariwyse he that wyll not take hede, but be secure and carelesse, he shall sone be caste hedlonge into diuers perilles of this prince although iudged.

And of this cōfirmation & strenghtening they haue moste nede,The worlde can not abyde to be rebuked. which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes. For there is no accusation, that the worlde can les beare, then of synne, whiche is a thing most haynous, and of righteousnes, that it hath none at all. Where this publique accusation is (as it ought to be) yt world waxeth wode, maketh an hurly burly, and attempteth all kinde of violence & tyrāny againste the ministers of the worde. But the holy ghost by this iudgemēt setteth forth cōsolatiō. For if this were not, ye preachers could neuer endure againste ye violēce of the world, but must nedes feare & tremble. And for this cause specially is the holy ghost called Paracletus, Why the holy ghost is called a conforter. yt is to say a cōforter, or an Aduocate, which in aduersitie & trouble stādeth by the preachers, cōforteth thē, & encourageth thē boldly & stoutly to cōfesse ye truth forasmuch as they heare, that the prince of the worlde is iudged.

And this is the doctrine of the office of ye holy ghost, euen what misteries of most worthie matters he shall declare, and most specially set forth vnto men in this worlde. He can be no Christen man, that not only not knoweth these moste excellent misteries, but also that when he knoweth thē, doth not set more by thē, then [Page] by all the goodes in the worlde. For as for all other thinges, they are transitorie and passe awaye, but these thinges are euerlastinge,The goodes of the worlde are transitorie which shall neuer decaye, as Paule sayth: The gospell is the power of God vnto saluation for so many as beleue. This going awaye therefore, whereof Christ here speaketh, is greatly to be estemed, and to be reioyced in, as a moste singuler benefite,Rom. 1. for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes, and to desire him with feruent prayer, that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite, namely remission of sinnes and euerlasting righteousnes, again, the consolation and conforte of this iudgement, that the prince of this worlde is iudged.

Nowe goeth Christe forth in his sermon, and saith: I haue yet many thynges to saye vnto you,The scripture abusede of the papistes. whych you can not nowe beare. But when that spirite of trueth shall come, he shall teache you all trueth. How the Papistes interprete this sentence of Christ, it is well knowen. All their traditions, innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al, as though Christe had to fore spoken of them. But this is not true.The holy ghoste taught no newe doctrine. For this is the righte vnderstanding of Christs wordes, that the holy ghost shall teache the Apostles and the churche, and instruct them concerninge suche matters, as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād, nor attaine vnto the knowledge therof. No new doctrine, but ye same doctrine, yt Christ tofore had taught, shall the holy ghost teache, as Christ [Page] declareth more plainely by these his wordes: He shall not speake of him selfe: but what so euer he shal heare,Iohn. 16▪ that shall he speake, and he will shewe you thinges to comme. He shall glorifye me: for he shall receaue of mine, and shal shewe vnto you. Again: The conforter, whiche is the holy ghost whome my father will sende in my name, he shall teache you all thinges,Iohn. 14 and bring all thinges to your remembrance, whatsoeuer I haue said vnto you. The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden & glisteryng beames of his godly influence. He maketh plaine vnto them and vnto the whole church the true doctrine of Christe, concerning sinne,The doctrine of the holy ghoste. righteousnes and Iudgement: He maketh them to haue a righte iudgement of Christes kyngdome, whiche they looked for to be a carnall and glorious kingdome in this worlde. He instructeth them as touchinge the conuersion of the Gētiles, and the receauing of them into the nombre of gods people, whome they iudged to be dogges and caste awayes. He teacheth them, that the gospell belongeth no les to the Gentile then to the Iewe: and that there is no respecte of persons before God, but that who so euer beleueth and worketh righteousnes, is welcomme vnto hym. He enformeth them, that they in this worlde shoulde not looke for wealth, glorie, riches, ease, fauour of men &c. But for the crosse, trouble, affliction, persecution, losse of goodes,Act. 10. banishment, imprisonment, and at the last death, wheras the Apostles (so blinded were they with the vaine opiniō of Christes carnal and worldly kyngdome, as we may se in many places of the Euangelicall historie) looked for the cleane contrary. These and suche lyke thinges, whiche Christe to fore had taught the Apostles, the [Page] holy ghoste renued and broughte vnto their remembrance, and all carnall fansies and worldly imaginations vtterlye secluded and sette a parte, he inspired and breathed into them true iudgements, and godly persuasions concerning the high misteries of Christes doctrine, by this meanes not onely deliuerynge them from errours and false doctrine, but also making them able to do the same thorow the ministerie of the word. For the holy ghoste is a true interpretour of Christes minde,Without the holy ghost we can not but erre. and a faithfull teacher of gods holy misteries, Whosoeuer hath hym for his guide, he maye be sure to walke the waye of truth, and to be led into the same. But whosoeuer hath not the holy ghoste to be his teacher and guyde, he falleth into errours and heresies, and wandereth from the waye of trueth, as many examples of all ages do proue. Arrius that Arche heretike had,Arius. or rather semed to haue, one or two sentences of the holy scripture to defende hys wycked and abhominable doctrine in denyinge the godhead of Christ, wherunto he did sticke with toothe and nayle, as they vse to saye. But in the meane season he did not marke and consider the great multitude of both sentences and examples of the holy scripture,Conference of scriptures is necessarie. moste plaine and moste euident, whiche most plainely and most euidently do proue and declare, that Christe is true and naturall God,Math. 28. begotten of God the father from euerlasting. The Anabaptistes also in these our dayes are the authors of a newe doctrine and custome because CHRIST saith:Anabaptists. Go and teache all nations,In the aged doctrine is required before baptisme but not in the infantes. baptising them &c. Now forasmuch as doctrine is set forth before baptisme, they gather that chyldren ought not to be baptised, before they be taught: not cō sideringe that Christ had here speciall respecte to them [Page] that were growen in age, & are endued with witt, reason, & vnderstanding. These ought first to be taught, & afterwarde, if they receue and beleue the doctrine, to be baptised, & so receaued into the nombre of Godes children. In infantes baptisme, which haue not ye vse of reason, doctrine presently is not required, no more then it was in the Circūcisiō of ye infants of ye Iewes, which were the people of god.The errours of the papistes about the Lordes supper. Lykewise errours haue risen vp about the lords supper, many & great, as trāssubstantiation, reseruation, and circūgestation of the Sacramentall bread, the adoration of the same, the priuate eating therof likewise, the taking away of the Lords cuppe frō the laytie in the administratiō of the Supper, the making of the Lords supper of a sacrifice of thanckes geuinge, a propiciatorie, satisfactorie, and expietorie sacrifice for the quicke and the dead &c. Menne easely fall into errours, when they haue not the holy ghost to be their guyde and leader. He sayth Christ, which is the spirite of trueth, euen he shall lede you into all truth. He shall teache you all trueth. He shall put you in remembrance of those thinges, that I to fore haue taughte you.

Moreouer Christe saith: The holy ghost shal shew you thinges to come.Acte. [...]·9.10. [...]1.16.20.2.2.27. For that also pertaineth vnto his office, as there be examples in the Chronicle of the Apostles actes. Again he sayth: He shall glorifie me: that is to saye, he shall replenishe you with the knowledge of God, that ye will not doubt to suffer all thinges for my names sake, & set more by me, thē by al other things in the worlde. These and such like shalbe the offices & workes of the holy ghost. These thinges can ye not now awaye with, neither do ye vnderstāde them. Ye must tarye til the holy ghost cōmeth, that by [Page] experience ye maye knowe this doctrine. Therefore I wyll not speake muche vnto you of these thynges at this present. But of this one thinge I wil only admonishe you, that ye be not dismayde nor discouraged by the reason of my departure. For this my departure shall be the cause, that the holy ghoste shall be sent vnto you whiche shal haue in the worlde this office of rebukynge, whereby they that beleue, shal be deliuered from sinne, endued with euerlasting righteousnes, and be thorowly confirmed against all kynde of aduersitie, trouble, persecution, &c.

And this is the doctrine of the Gospell redde in the Church this present sondaye. God the father of our Lord Iesus Christ graunt vs his holy spirite, that by hym we may be enstructed of all these thinges, and be confirmed in the same vnto the ende. Amen.

The fyfte Sonday after Easter. ¶The Gospell. Ihon. xvi.

VEryly veryly I say vnto you, whatsoeuer ye aske ye father in my name, he wil geue it you. Hytherto haue ye asked nothynge in my name. Aske and ye shall receiue, that your ioye maye be full. These thynges haue I spoken vnto you by Prouerbes. The time wyll come when I shal no more speake vnto you by Prouerbes, but I shall shewe you plainely from my father. At that day shall ye aske in my name: And I saye not vnto you that I wyll speake vnto my father for you, for the father hym selfe loueth you, because ye haue loued me, and haue beleued that I came out from God. I went out from the father, and came into the worlde. Againe, I leaue the [Page] worlde and go to the father. His Disciples sayde vnto him: Lowe, nowe thou talkest plainelye, and speakest no Prouerbe. Nowe are we sure that thou knowest all thinges, & nedest not that any man shoulde aske thee any question, therfore beleue we that thou camest from God. Iesus aunswered them: Nowe ye do beleue, beholde, the houre draweth nye, and is alredy come, that ye shalbe scattered euery man to his owne, and shall leaue me alone. And yet am I not alone, for the father is with me. These wordes haue I spoken vnto you, that in me ye myght haue peace, for in the worlde shall ye haue tribulation. But be of good chere, I haue ouercome the worlde.

THE EXPOSITION.

THe Gospell of this daye (as ye haue heard) is a singuler and very notable exhortation vnto prayer,The comend [...] cion of pray [...]. for after the ministerie of the worde, this is the highest seruice that Christen men can do 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.In trouble we must fa [...]l to prayer. 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 [Page] 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,Iac. 1. 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,Rom. 8. 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,Iohn. 17. Heb. 5. and afterwarde on the crosse, was hearde, and yet is stil of suche efficacie,The vertue of christes prayer for hys churche. 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.God hearethe the prayers of the true christians. 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 [Page] 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,Wee maye praye in al places and wee shall be heard because we loue christe. 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,We maye not differre our praier till we be found worthy of our selues to praye. 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.ohn. 9. 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,Satan seketh to hinder prayer, 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, [Page] 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,Iob. 4.25. Psal. 143. 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 yt 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,Rom. 11. Galat. 3. 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,Epicures. 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:We muste praye contynually. 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 ye faythful ought to wyshe this continually,Luc. 18. 1. Thess. 5. Eccle. 18. 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 [Page] 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,A christen mā is euer in danger therefore ought he euer to pray. 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, ye father loueth you-because ye haue loued me, and haue beleued, yt I haue come out frō God· And when a man is so instructed, that he beleueth in Christ,Every christen man is a priest. 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,Cause to pray 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.Iohn. 8. 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 [Page] them take vnto them the Lords prayer,A short declaration of the lordes 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 ye ministery & for all true ministers,The first peticion. 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,Math. 9. and conserue and kepe his worde sincere and pure againste heresies.

In the second petition, Thy kingdome come, we desire,The second pe [...]icion. 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.

The thirde peticion.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.

The fourthe peticion.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 [Page] all these thinges, and to defend them against euil.

In the fyfte petition, And forgeue vs oure trespasses,The fyfte peticion. as we forgeue them that trespasse against vs, we desire yt 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,The sixt peticion. we aske ye 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,The seuenth peticion. 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.We oughte to be feruentlye geuen to prayer. 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, yt we shal vndoubtedly be heard. And because we shold lack [Page] [...] [Page] [...] [Page] 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.Math 6. Psal. 50.

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 shalbe heard or not:We muste praye in the name of christ 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, yt 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,Prayer not made in the name of christ is no prayer. 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,God hearethe only those prayers that are made in y• name of christ 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 [Page] many tymes obteyne that which they aske, yet were it muche better for them,Note well. 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,Ioan. 14.16. that GOD is mercyfull for Christes sake, and they haue a commandement, that they shoulde praye in the name of Christ: that encourageth theym, that althoughe they confesse they are synners, and so are in deede, yet they approche vnto God, and boldely speake vnto hym on this maner: O Father, wee are thy chyldren, we lack and haue nede of dyuers thynges. Oh, bee mercyfull vnto vs: Beholde not oure synnes, but thy Sonne Christe Iesus. In hys name we come vnto thee: Oh, heare vs. It is truely sayde of Sainct Augustine: The prayer that is not made thorowe Christe,In Psal. 108. that is to say, in the name of Christe, doothe not only not put awaye synne, but the very prayer it selfe is made synne. Sainct Ambrose also saieth: Christ alone is our mouthe, whereby we speake to the Father:Libro de. Isaac etamina. our eye wherby we see the Father: Our right hand, wherby we offer vnto the Father: whyche Christe excepte he maketh intercession for vs, neither we, nor all the saintes haue any thyng to doo with God.What it is to praye trulye. For that is to praye truely, when the prayer is made onely in the name of Iesu Christ. And therof doth it folowe, that whatsoeuer we aske in his name faithfully and truly, that shall we surely obteyne: whiche thynge ought to moue and prouoke vs gladly to praye. For we heare, that what soeuer we aske in the name of Christ, it shal neuer cease, tyll it come vnto the throne of God, and [Page] obtayne that is required. In consideration of suche promyse Christ sayth vnto his disciples: Hytherto ye haue asked nothynge in my name. For they trusted onely in hys healpe that hee prayde for theym, euen as the menne of the countrey thynke, that they nede not to praye, because theyr parishe prieste dothe it for them all. But Christ commaundeth, that from hensefoorth they them selues shoulde praye, that they maye receaue for themselues, and that their ioy may be perfect.Prayer onlye r [...]dressethe all our mesiries. Suche commaundement ought diligently to be consydered, and accordyng thervnto we oughte earnestly to prepare our selues vnto prayer. As for myseries, troubles, afflictions, crosses. &c. we shall neuer want in this world: for the redresse wherof we ought continually to praye. He therfore that desyreth full and perfect ioye, and to be delyuered from these perils and euyls, let hym so embrace prayer, as Christ dothe here cōmend it. Neyther let hym doubt, but that he shall obteyn, what soeuer he asketh in the name of Christ, if it be vnto the glorie of God, & vnto his own saluatiō.

For this is a great incommoditie vnto vs, that we knowe not,Rom. 8. as S. Paule sayeth, howe we ought to praye. Hereof it commeth, that many praye for delyuerance from certayn myseries, but they doo not obtayne. For God knoweth what is best, and most profitable for vs. S. Paule hymselfe also prayde, that God woulde delyuer him out of tentation. But what sayd Christe?2. Cor. 12. My grace (sayth he) is sufficient for thee. For my strength is made perfect thorough weakenes. So lykewise may it come to passe nowe a days, that thou desirest deliuerance from this trouble,God dothe all thynges for ye beste. & I from that. But God knoweth, that it is better for vs to be still in that trouble: and therfore he taketh not awaye [Page] that affliction and miserie from vs. For if we were delyuered frome it, we shoulde peraduenture falle into some wycked vice, as insolencie, pride, negligence, securitie, wantonnes, gluttonie, vnclennesse. &c. Therfore before the prayer concernynge dayly breade,Math. 6. there is a petition touchyng the wyll of God, wherin wee praye, that not oure wyll but Gods will may be done.Math. 26. Marc. 14. Luc. 22. And Christ himself when he praied in the garden, said: Not my will, but thy will be done. Our prayer ought so to be tempered,A good lesson. that we should set before vs the wil of God in all thynges, & preferre that before our owne will, after the example of the leapour: and then lett vs not doubte, but that God wyll geue vs all thynges,Math. 8. whiche are vnto his glorie, and vnto our saluation.

But there is yet an other incommoditie. God will healpe and geue,We maye no appoinc god in oure prayer, how and whē hee shall helpe vs. what soeuer we aske in the name of his sonne Christe Iesu. This is moste certayne and true. Notwithstanding the maner and tyme we may not determyne howe and when hee muste healpe and geue vs. Reason ceasseth not to make importune suite but if it haue not good successe out of hande, streyght ways it despaireth of helpe. So lykewyse concerning the tyme,Iudith. 7. if healpe cometh not vnto vs within so many howers, dayes, or yeares. Then caste we awaye all hope of helpe. Neyther are these small tentations, wherewith Faith is vehemently impugned and enfebled. Therfore it is necessary, that we with a sure faith apprehende and laye hande on the worde of God,Esa. 30. Thren. [...]. and with silence, hope, and pacience loke for healpe of God, which is promised vs in the name of Christ, what soeuer be done concernyng the tyme, way, maner. &c. contrary to our expectatiō, according to ye wil of god. For for this cause is he called an helper incōuenient tyme.Psal. 9. [Page] Nowe for asmuch as we of our owne nature are very impacient, we thynke always, that it is now high tyme to healpe, and that God deferreth the matter to longe: and thus we prescribe and appoint God how, when, and what he shall doo. But wee must auoyde and eschewe thys arrogancye and pryde, that oure faythe may be fyrmely and constantly fixed and sette vppon the promyse,God wyl help all them in cō ueniente tym [...] that pray vnto him. that God for Christe his sonnes sake wyll healpe vs in conuenient tyme, euen when it shall make moste for hys glory, and for our healthe and saluation.

And this is the doctrine concernyng prayer, whereof we haue great nede in these our dayes:Praier is our onlye staye in thys worlde. neyther haue we any other healpe in this worlde, as Christe declareth here, when he he sayth: Aske, that your ioy may be perfect.Ioan. 16. For where prayer is not, there can bee no trewe, sounde, perfect, and full ioye, but in the place thereof commeth care, sorowe, trouble, disquietnesse &c.Forget not this o Englād And this didde we proue to bee trewe not many yeares paste. For yf we had geuen our myndes earnestly to faythefull prayer, the Pope wyth hys tirannye had not so greatly preuayled in this realme. But when prayer is diligently exercised, the more that the Pope and the tyrantes of this worlde rage and persecute, the worse it goeth wyth them, and with theyr wicked deuises, as we haue also lerned by experiēce in this our tyme. Therfore let vs loke wel about vs, and diligently do that, that is apointed vs. First let the mini [...]ters of the word diligently teach the truth,How ye church of christ maye be safly preserued frō ye deuil and Antichri [...]ste▪ & let the other fal to praier: yea, let so many as loue the glory of God, practise thē selues cōtinually in this holy exercise of prayer. By thys meanes shall the Church of Christ be safelye preserued frome the deuyll and Antichrist, [Page] yea and from all the tyrantes of this worlde. He therfore that loueth the church and faithfull congregation of GOD, and is desyrous to see it prosper: lette hym thynke, that he ought to laboure vnto the vttermost of his power, that it maye bee conserued and safely kepte. This commeth to passe onely by prayer, 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.Euery christē man, is a souldiour. Ephe. 6. 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,With preaching & praier the kingdome of Antichriste is ouercome. 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,2. Corin. 10. 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 [Page] haue bene disappoynted, so that they coulde haue no successe.An exhortariō vnto prayer 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?A wicked imagenacion. 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,Iohn. [...]5. 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 [Page] 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,Christes kingdom is spiritu all. 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.Math. 10. Luc. 22. Act. 1. 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:The holye ghost teacheth to praye. 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,Zacha. [...]2. and of prayer. For bothe these muste bee ioygned together. For [Page] Faythe (whiche maketh vs to knowe God, that he is our mercyfull Father,Faythe is the gyft of God. 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,Rom. 10. 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?Praier without Faithe is no prayer. 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.

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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 shalbe baptised with the holy ghoste, after these fewe dayes. When they therefore were come together, they asked of hym sayinge: Lorde wylt thou at this tyme restore agayne the kyngdome of Israell? And he sayd vnto them: It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power. But ye shal receyue power after the holy ghost is come vpon you. And ye shalbe witnesses vnto me, not on lye in Ierusalem, but also in all Iewrye, and in Samaria, and euen vnto the worldes ende. And when he had spoken these thinges, whyle they behelde, he was taken vp on hye, and a cloude receyued hym vp out of their syght. And whyle they loked stedfastly vp towarde heauen as he went, behold two men stode by them in whyte aparell, which also sayde: Ye men of Galile, why stande ye gasynge vp into heauen? This same Iesus which is taken vp from you into heauen, shall so come euen as ye haue seene hym goe into heauen.

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THE EXPOSITION.

THis daye is celebrated and kepte holy the feast of the Ascention of Christe, that we maye the better be instructed concernynge thys Article of the Christen Fayth:Two thinges speciallye taught in this sermon. He ascended into heauen, and sytteth on the ryght hand of God the Father almyghty: frome thense he shall come to iudge the quycke and the deade. For the trewe vnderstandyng of this article two thynges are necessarye to be knowen. One concernynge the hystorie of the Ascention of Christ. The other, as touchyng the mysterie of Christes Ascention, what he hath done, why he dyd ascende, and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension. As concernynge the hystorie,The historie of christes ascension. blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe, when he maketh mention of the daye, of the place, and of the persones that were present, after this maner: That the Lord, after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection,Act. 1. & spokē vnto thē of ye kingdom of God, gathered them together, and brought them vnto mount Oliuete, not farre frome Hierusalem, and gaue them commaundemente, that they shoulde not departe frome Hierusalem, but to wayte there for the promise of the Father, euen the Holy Ghost, and that afterwarde they shoulde publyshe the Gospelle, thorough out the worlde. And when he hadde spoken these thynges, whyle they behelde, hee was taken vp on hye, and a clowde receaued hym vp oute of theyr [Page] syghte. And whyle they looked stedfastly vp towarde heauen, as he went: Beholde (sayth Luke, two men stoode by theym in whyte apparell, whyche sayd vnto them: Ye menne of Galilee, why stande ye gasing vp into heauen? Thys same IESVS, whyche is taken vp frome you into heauen, shall so come, euen as ye haue seene hym go into heauen.Act. 1. This is the historie of the Ascention of Christ, as it is described and sette forth by blessed Luke.

In this hystorye fyrst of all, is this miracle woorthye to be obserued,The state of glorified bodies that the Lorde Christ before hys Disciples, is caryed vp into Heauen, and by a cloude taken oute of theyr syght: whiche is a manyfeste declaration vnto vs, what the state of glorified bodies after the generall Resurrection shall bee. For it is not the naturall propretie of mens bodies to be caried vp. Notwithstandyng that shalbe the condition of glorified bodies, that in a moment they maye go to all places, without impediment of any thyng, as the example of Christe teacheth, whome, when he rose agayne from death vnto lyfe, the stone of the graue could not hynder hym, nor afterwarde the doores shutte coulde kepe hym out. He pearceth thorow all thyngs. He maketh hym selfe vysible when he wyll, & agayn inuisible, when his pleasure is. That same felicitie and blessed state shall our bodies also haue after the resurrection, when the bodies shall be immortall, and no more subiecte to infirmities, as they are nowe in thys lyfe, wherein we are combred with many diseases and necessities. But of these thynges we shall speake more at an other tyme, whenne wee shall treate of the Article of the Resurrection of the deade. Lette vs nowe come vnto the principall poynte of the whole matter, [Page] wherunto also the Angels had speciall respecte, when they called agayne into the waye the Disciples, that gased here and there, that they should rather consider, why Christe is ascended into heauen, then how he beyng a littell afore seene, is nowe seene nomore. The doctrine of the Apostles in all thynges moueth specially to this poynt, that we should consider vnto what ende all the actes of Christe were doone: as for an example.Rom. 4. They referre Christes deathe vnto our sinnes, and his resurrection vnto oure Iustification, and so likewise of the other. After this sorte muste we nowe also see, why Christe ascended into heauen, and what commoditie and profyt we haue by that his ascension

Christ by his ascension declareth, ye his kyngdome is not of thys worlde.And fyrst of all lette vs behold the nature and state of his kyngdome. For in that that he is gone vp into heauen, he declareth, that his kyngdom is not of this worlde, and that his administration shall not be after the maner of worldly kyngdomes. When the Disciples demaunded of Christe, at what tyme he woulde restore the kyngdome to Israell, they were of this opinyon,Iohn. 18. that Christes kyngedome shoulde be a corporall and worldly kyngedome. But by his ascension, they are taught otherwyse to thynke of his kyngdom: that is to saye, that it is no worldely kyngdome, oute of the which great richesse, dignities and promotions are to be looked for,Actes. 1. but rather a spirituall and euerlastynge kyngedome, in the whyche hee shoulde geue Spirituall gyftes vnto menne. Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions, or to come vnto great honour: for these thynges are not to be found in this kyngdome. Baptisme, the ministerie of the worde, and the Lordes supper were [Page] not instituted for tēporall thinges, neither shold Christ euer haue ben reueled in the world,Why Christ came down from heauen if it had not bene for a more graue and weighty cause then this. For our euerlastyng saluation and rightousnes came he down from heauen. There was therfore an higher & greater matter, why the sonne of God did either descende or ascend: verily that he might prouide for vs euerlasting goodes, as are the fauor of God, remission of sinnes, the gift of the holy Ghost, righteousnes, & euerlastyng lyfe. Such gyfts must we loke for at Christes hand, which continued not in this life, but wēt into an euer stinge life, euen into heauen, and there hath begun a spirituall, inuisible, and euerlasting kingdome. Whych thing was longe before prophecied by Dauid in a certaine Psalm,Psal 68. Ephe. 4. which S. Paule reciteth in his Epistle to the Ephesians, and interpreteth it of the Ascention of Christ, and of his spirituall kyngdome. The words are these. Thou art gone vp on hie, thou hast led captiuitie captiue, and receiued giftes for men, yea euen for thyn enemies, that the Lord God might dwel among them. The sentence is short, but it comprehendeth many thynges, and euery one of them oughte dilygently to be weyghed, pondered, and consydered. The first worde Paule hymself handleth lyke an Apostle, when he saith: That he ascended, what meaneth it, but that he also descended fyrste into the lowest partes of the earth? He that descended, is euen the same also, that ascended vp aboue all heauens, to fulfyll all thynges. S. Paule in these hys wordes dothe very exquisitely handle bothe the descension and ascension of Christe, that by thys meanes we maye knowe, from whense so many and so greate gyftes came, that we haue receaued by the ascension of Christ. Let no man thinke [Page] that he with his owne woorkes, rightousnesse, holynes of lyfe, or wyth any other thynge hathe deserued, that he should receaue the noble gyftes of Christes ascension, but Christ himselfe hath deserued it, which geueth the gyftes,Phil. 2. in that he came downe, and humbled hymselfe, and for our sake became manne, and for vs dyed on the crosse.

These gyftes dothe Paule signify by these his wordes, when he, as it were, interpreteth the mynd of the Prophete, and putteth Christes descension before his Ascension. For as muche then as the Holy Ghoste by the Prophete speaketh thus of Christe: Thou wentest vp on hye: It foloweth herof, that he came down before, and was made lowe. Whych altogether was doone for our sake.

Therfore Paules interpretation agreeth wel with the woordes of Christ,Ioan. 16. whiche ye lately hearde. It is expedient for you that I go. For except I go my way, the comfortour shall not come. But when I go my waye, I will sende hym vnto you. If I go my way, I wyl prepare you a place.Ioan. 14. This sayeng, Thou art gone vp on hye, maketh a differēce betwene Christ and them that ascended into heauen. Enoch was taken vp vnto GOD.Gen. 5. Helias wente vp in a fyerye charette, but CHRIST went not so vp into heauen, but he ascended by his owne power, as hee also by hys owne power, rose agayne frome deathe vnto lyfe, without the healpe of any thyng. This is a great diuersitie, for we shall not rayse vp oure selues at the laste day,4. Reg. 2. Iohn. 6. but Christe shall rayse vs vp. Christe hymselfe rose frome deathe vnto lyfe by his owne power, as he sayeth in the Gospell of S. Iohn:Iohn. 10. My Father loueth me, because I geue ouer my lyfe, that I maye take it again. [Page] No man taketh it away from me, but I geue it ouer of my owne selfe. I haue power to geue it ouer, and I haue power to take it agayne. And Peter in the Chronicle of the Apostles actes sayth:Act. 2. It was impossible for hym to bee holden of deathe. So in lyke maner is there a difference betweene his Ascension and ours. We ascend vp into heauen,The differenc of christes ascension and oures. because Christe draweth vs vnto hym. But CHRIST hym self went vp into heauen by his owne power, as he sayth in the Gospell of Iohn: No manne goeth vp into heauen, [...]oan. 3. but he that came downe from heauen: that is to say, by his owne power. This diuersitie betwene Christes Ascention and oures, dyd the Holy Ghost shew long before, that by thys he myghte teache vs, that Christ is the almyghty and euerlastyng GOD, whome we oughte (as they saye) wyth embracynge armes to receaue.

Where as the Psalme sayth moreouer: Thou wentest vp on hye: It is none other thing, then as we sayd before, & Christ pronounced before Pilate: My kingdome is not of this worlde.Ioan. 18. Therefore althoughe we are in the worlde occupied about matters of houshold and Policie, yet seynge wee are Christians, and the kyngdome of CHRIST is not of this worlde, we oughte to lyfte vp our myndes vnto heauen, that we maye aboue all thynges embrace this spirituall kingdome, and looke vnto that. But the most part of vs dothe the contrary. For a greate number of vs bothe in body and mynd, and in all that we are able to do, ar altogether drowned and swallowed vp with the present things of this world,The maners of thys world discribed. and only seketh for the goodes & possessions therof, as though we shold liue here for euer, & neuer depart. We regarde litle or nothynge, [Page] that Christe is gone vp on hye.Thoughe our bodyes be on ye earth yet our, myndes ought to be in heauē The Holy ghost wold haue this lewdnesse amended in vs, and therefore he diligently putteth vs in mynde, that Christ is gone vp on hye, and hath left and forsaken these earthy thyngs so that although we be vpon the earthe with oure bodie, yet with our hearte and mynde, we sholde alway haue a desyre vpward, and not trouble our herts with the cares of this world. For a christen man should on this wise behaue hymself. Let his body be occupied about necessarie thyngs for this present life: but let hys mynd haue all her delight and pleasure, all her meditation and study, all her trauaile and exercise about heauenly, supernall, and euerlastinge thynges, as Paule saith:Coloss. 3. Seke after those thinges that are aboue, where Christ is sitting on the right hand of God, and not after those thynges that are on the earth.

But why did Christ go vp into heauen, or what busines hath he there? Of this matter dothe the Psalme make mencion, saying: Thou art gone vp on hie: thou hast led captiuitie captiue. This is a description of the great and glorious triumph of Christ, and in a maner it appeareth that Christe hadde respect to this psalme,Luc. 11. when he putte foorthe the Parable of the stronge armed manne, whyche kept his palaice, and had al thinges in quiet,Synne hath made vs bond slaues to the deuyll and deathe. tyll one that was stronger then he, came vpon him, bounde hym, and toke awaye his weapon wherein he trusted, and made a spoyle of it. For wee wretched caytiues, because of synne, are vnder the tyrannye of the deuyll and death, whych dothe hold vs captiue, and we can not escape thys tyranny: but the deuill to the vttermoste hath dominion ouer vs, and deathe kylleth vs at her pleasure. We of our selues are able to do nothyng agaynst them.

[Page]But Christ, whiche farre excelleth them in strength, cometh, and firste thorow his greate humilitie is betrayde and crucified,Christes humilitie. and so by his death he satisfieth for the sinnes of the whole worlde, as an innocent lambe. And all these thinges are ioyned with great humilitie, and in them appeareth nothinge but moste highe infirmitie and weakenes. And therfore he is hanged on the crosse that he may dye. But after that synne was put awaye by his death,Christes glorious tryumph ouer synne deuill and hell and weake Christ is buried in his graue, and there is nowe no more hop of him: he cōmeth forth again with meruelous great power and glorie alyue and quick, as we heard in the daye of Christes resurrection, and as the holy Ghoste sayth here: He ledde captiuitie captiue: that is to say, he hathe destroyed the kingdome of the deuil & of death. He hath spoiled them of all their power, so that the deuill fromhensforth hath no more power ouer the Christians, death can no more kill them euerlastingly,Rom. 8. neither can synne condemne them.

Therefore all thinges are now turned cleane contrarie. Before we were holden,By christ are we made free from synne▪ deuyll death & damnation. 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.Why christ is ascendede into heauen. 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 [Page] for the best on our behalfe. Synne ceaseth not to prouoke vs,Rom. [...]. Synne. 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,2. Reg. 11. yet was he throwne into two most greuous & haynous sinnes. Nowe that he was deliuered again frō those sinnes,2. Reg. 12. & that they were forgiuen him. The cause was that he beleued on yt 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,All thinges worke for the best vnto thē that loue god. 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,Psal. 51. he had neuer made that moste godly and swete psalme. Miserere.

Deathe.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 yt nowe it can not hurt nor kyl euerlastingly the faithful,1. Cor. 5. the styng therof being taken awaye by Christ, and it selfe being vtterly subdued and ouercome,Osee. 3. 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.

[Page]Euen the same may be spoken concerning the deuil, which is a sutle, deceiptfull, craftie and cruell enemie.The deuyll. He at all times lyeth in waight for the Christians, if by any meanes he may make their hope frustrat & vaine.1. Pet. 5. 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,Note well. ye 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,Synne death and deuyll are taken prisoners of christ. so that now they can not do against ye 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,The fruite of christes ascencion. [Page] 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.

Christ hath receued gyftes for men.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:Ioel. 2. 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 ye gospel of Iohn Christ saith thus:Iohn. 16. If I go away, I wil send the confortour vnto you. And when he shal come, he will rebuke ye worlde of sin, of righteousnes, & of iudgemēt. Peter also saith: Sence now that Christ by the right hand of god is exalted,Act. 2. 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.The workes of the holye ghost. 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 [Page] of our sinnefull body we can neuer be so free from sinne, that we shall be vtterly without synne,Rom. 4. Psal. 32. 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.Psal. 68. Ephe. 4. 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 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,Enemies of godes worde. and how he calleth vnto hym for helpe the Turke, the Pope and all the tyrātes of the worlde, that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed,Psal. 2. 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,Pers [...]ecutyon maketh the worde of god to florishe. 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▪ Math. 16. sayth Christ, shall not preuaile against my church or congregation. [Page] Again: whosoeuer falleth on this stone, shall be broken in peces:Math. 21. 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.

God defēdeth his churche.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 ye gospel.Iohn. 16. 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.1. Cor. 4. Iac. 1. 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.Math. 16.

Luke. 24.This doth Luke very aptly signifie in his Euangelical historie, when he recordeth, that Christ being redy to ascend into heauen,Christe blessed his disciples. 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,what christes blessing was. Math. 28. Marc. 16. 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 [Page] 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, shalbe saued.Marc. 16. But stones and trees can not beleue: Therfore pertaineth vnto thē neither preaching nor baptisme. But faith & baptisme belong only vnto men, therfore doth the preachinge of the gospell pertayne vnto thē alone, but Christ vseth that figure & maner of speach, saying:What it is to preach the gospell to euerye creature. 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, yt he will helpe thē, defende them, be present at their ministerie, & geue good encrease to ye same, as he saith by ye Prophet: The worde yt cōmeth out of my mouth,Esa. 55. 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,Whersoeuer y• gospell is preached there the blessinge of Christe is. 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 ye disciples. For by this he euidētly declareth,What christe mente by blessing his disciples. that his Ascentiō bringeth vnto vs most swete cōsolation & cōfort, 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, [Page] 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 kingdō? 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.Rom. 1.

Thus haue I sett foorth vnto you this [...]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, yt 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 & boūde slaues. Ye haue hearde also, yt thorow the Ascension of Christ, the holy ghost is geuēn 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, [Page] 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,Luc. 24. let vs worship with them the Lord Christ Iesus yea and that with great ioye, and geue most hūble, entier, & heartie thākes to our heauēly father, & desyre hym, yt he will conserue & kepe vs in this grace, & at ye last geue vs the ioyeful enheritaūce of his moste glorious kingdome for Iesus Christ his sonnes sake, our alone Sauiour and our alone redemer, our alone aduocat and our alon mediatour, our alon lawfulfiller and our alone peace maker: to whom with God the father and God the holy ghost be all honour, glory, and praise both nowe and worldes without ende. Amen.

The Sonday after the Ascension. ¶The Gospell. Ihon. xvi.

WHen the comforter is come whom I wyll send vnto you from the father (euene the spirite of trueth, whiche procedeth of the father) he shal testifie of me, & yee shall beare witnesse also, because ye haue ben with me from the beginninge. These thinges haue I sayde vnto you, because yee shoulde not be offended. They shall excommunicate you, yea the tyme shall come, that whosoeuer killethe you, wyll thinke that he doth God seruice. And such thynges wyl they do vnto you, because they haue not knowen the father, neyther yet me. But these thynges I haue tolde you, that when the time is come, ye may remember then that I tolde you.

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THE EXPOSITION.

IN this gospel are specially to be considered two thinges.The holye ghoste is almighte and euerlasting god The first is cōcerning the holy ghost. The second is of the persecution, whiche shall come to the confessours and professours of the gospell before ye worlde. As touchinge the holy ghost, we confesse that he is almightie & euerlasting god. Christ calleth him by a special name, euen the conforter. And by this he declareth, that true godlines can not be without the crosse and affliction. For what nede should there be of a conforter, if there were no troubles,The miseries of the true christians in thys worlde both outwardly & inwardly no persecutions? But Christ describeth & setteth forth ye persecutiō to be such, that, the godly shal not only be slaine, whiche is a most haynous offence, but also they shal be counted such people, as are verye aduersaries & open enemies of all true religion & godlines, and therefore by no meanes to be suffred, but by the iudgement of all men to be taken out of the earth by the most cruel death that can be deuised, as pestiferous persons, and intollerable heretikes, hated both of god & man, so yt the punishment of the Christians shal excede all other. And they are somtime also troubled in their conscience, by thincking that they haue ben to muche vehement, and haue gone to farre, or that they might haue done & spoken more circumspectly, & warely, and so shold lesse danger haue chaunced, & they haue liued longer & done more good. Thus are ye Christiās troubled outwardlye of the tyrantes of this world, & inwardly of the weakenes of their conscience.Why the holy ghost is called a conforter. In consideration herof doth Christ call the holy ghost a conforter, as though he should saye: I know into what great troubles, miserable afflictions, blouddy persecutions, & other vnrestful griffes ye shall fall, & howe the [Page] whole worlde and all that euer is in it shal be againste you. But I wil prouide helpe for you, & se that ye shall not stick in the myre, nor be left confortles. Yea when there appeareth no confort at al, no helpe, no succour, & ye your selues also thorow the weakenes of your cō science shalbe troubled inwardly:Note well. thē w [...]il I send vnto you the holy ghost, which is the conforter, that he may cōfirme & make strōg your mindes yt ye despaire not, & encourage you to abide by that, which he shal say vnto you. Now are there two maner of cōsolatiōs or cō forts. The one is a worldly cōfort,Two kyndes of conforte. which is but an vncertein & vaine cōfort. For it dependeth altogether on riches, power, glorie, frendship, & good wil of princes & great men. but saith Christ,The conforte of the worlde. none of al these shal you my disciples haue, yea these thinges shall be against you & not wt you. Notwitstāding let it not dismay you, yt ye finde no cōfort at ye worldes handes. For yt cōforte is of no great waight, neither is the cōtinuāce therof long. Som sodē mischaūce, displeasure of great mē, sicknes, agewe, plague, pestilence, misfortune, maketh sone an end of worldly cōforte. But I, saith he, wil prouide for you an other conforter, euen the spirite of truth, which shal then cōfort, confirme,The conforte of the holye ghoste. and strengthen you when ye shall be combred and opprest with terrours, fears, infirmities, miseries, calamities, outwardly before the worlde, & inwardly in your mynde. For, for this cause hath the holy ghost this name, yt he is called a cōforter, & not an accuser or troubler. For where sadnes & perturbation is: it is a token that the holy ghoste is not there. And this conforter is also called the spirite of truth. For he cōforteth not as ye world doth, where nothyng is sure & cōstant, but his cōsolation or confort is perpetual & euerlastīg, which no mā is able to destroie.

[Page]But here again is a scrupule or doubt: for the conscience answereth.An obiection. Thou speakest muche of conforte, but I fele it not. I fele rather the contrarie, that the worlde is mery and ful of pleasure.Ihon. 16. But the Christiās mourne, & are euer vnder the crosse. Iohn Baptiste is beheaded.Math· 14. Mar [...]. 6. Luc. 9. But Herode and his harlotte Herodias are frolike and mery. And euen so goeth it with vs. The worlde enuieth vs a bytte of breade, and euery man thincketh, that whatsoeuer mischiefe he doth to a Christian, it is well done, when in the meane while ye pope, the Cardinalles,Antichristes disciples are in better case in this world then the disciples of christe. Christes humilitie. the Bishoppes, and all that hate the gospell, lyue all in pleasure and iolytie, in reaste and peace, in idlenes and heartes ease, and without all affliction & trouble. Is this therfore a conforte? Christ answereth, that it is a conforte, but we must make a distinction betwene confortes. The worlde also hath his cōforte: for if it had not, it could neuer be so secure, careles, mery and without all care, but that is not the conforte,the answer. whiche cōmeth from the spirite of truth, but it is a deceitfull confort. For it maye sodenly come to passe, that in those things, wherin the worlde reposeth his conforte and staye,worldly confort is vncerten. there may be founde no cōfort, nor helpe at all. But the holy ghost, which is the conforter of the Christians, is the spirite of truth, whiche inwardly conforteth vs with most certein, sounde, and sure consolation.The conforte of ye holy ghost is most certen and sure. Therfore although Iohn haue not that conforte, that Herode with his whore, hath, but is caste of them into prison, where he lieth most miserably afflicted and withoue all consolation, tyll at the laste he looseth his head, yet the holy ghost conforteth & cōfirmeth him, & secretly in his hearte speaketh vnto him on this maner: Be of good courage, O Iohn, and let no aduersitie dismaye thee, neither be thou disconforted, [Page] that yu art so miserably & vniustly caste into prison, and that the wycked worlde doth so hate thee and reuile thee. Thou knowest this, that all worldly thinges can not continew long, it now hath the ouerhand, but the tyranny therof shall not longe endure:1. Iohn. 2. For the worlde with all his tyranny shall shortly vanishe awaye, and for euer after be plagued in hel fyre. But contrariwise thy affliction shall not endure long, but euerlasting ioye shall come in place thereof, where a momēt of an houre is better, then a thousand yeres in this lyfe, although the worldly ioye were not entermedled with any greife or sorowe. This consolation & confirmation doth so replenish Iohns hearte with ioye, that he doth not only not feare death, but he also geueth God thankes, that by this meanes he is deliuered from this body of synne, and translated and remoued vnto euerlasting lyfe.

But from whence hath the holy ghoste this cōfort?Iohn. 16. from the father, saith Christ here. For the holy Ghoste procedeth from the father. And this is a noble and notable sentence to confirme our article of the Trinitie. For if the holy ghoste procedeth from the father,The holye ghost is god. then must it nedes folowe, that he is euerlastinge. For nothinge can procede from the father, but that is of his owne nature, essence, and substance. Therfore as god the Sonne is euerlasting, because he was begotten of the euerlastinge father: (for god can beget nothynge, but that is like to hymselfe) so is this also a necessarie consequence, that the holy ghost whiche procedeth frō god, is euerlasting. But this article we will leaue at this presēt, & whē time requireth,The rewarde of the godlye in this lyfe. we will speake more largely of it. But where with doth the holy ghost cō forte? Of me saith Christe, shall he beare witnesse. As [Page] though he shoulde saye: In this worlde loke for nothinge els but for persecution, emprisonment, losse of goods, and at the last death. This is the rewarde of the true Christians in this lyfe.How the holy ghost cōforteh the faithful inwardly. But be not dismayde. The holy ghost shall come vnto thee, & conforte thee. He shall testifie of me. He shall put thee in remēbrance of me. He shall so encourage thee, & enflame thee with the loue of me, that thou shalt feare the tyranny of the worlde nothinge at all. He shal not encrease the with vaine richesse, as the worlde doth, but he shall beare witnes of me, so that although thou shouldest loose al that euer thou hast, thy wife, thy children, thy lande, thy possessions, thy houshold stuffe &c. Yea thy head & life: This yet should be thy confort, yt Christ Iesus remaineth vnto thee safe, sounde & vntouched, which for thy sake, for thy health & saluation, for thy cōmoditie and profit, came down from heauē, was made man, died, rose again, ascended into heauen, according to the articles of ye Christen faith. If this be true, as nothing is more true, why thē sholdest thou feare? Thus speketh the holy ghost dayly in ye heartes of the afflicted Christiās vnto their great encouragemēt & cōfort. And verely he yt died for our sake, can not hate vs, nor beare any euill will against vs. If he then loueth vs, what shold we feare, as though he loued vs not? Yea what shold we not be cōtent to suffer, & to lose, so yt we may obtaine Christ & his richesse,Phil. [...]. as ye Apostle saith: I thīcke al things but losse for the excellencie of the knowledge of Christ Iesu my Lord. For whome I haue coūted all thing losse, and do iudge them but vile, that I may wynne Christ, and be foounde in him &c.

And this is yt, which Christ here saith: He shal beare witnesse of me, for in this testimonie or witnes consisteth [Page] ye whole confort. Therfore these wordes Of me, are worthie to be writen in letters of gold, & diligently to be obserued.The holye ghost teacheth no newe doctrine. For these wordes are able to assure vs, that the holy ghost bringeth no new doctrine, neyther setteth he forth vnto vs Moises, or any other thing to cōforte the conscience, but Christ alone & his worde. For nothing can cōforte the conscience, but the testimonie & witnesse bearing of Christ,The wytnes bearinge of christe only cō forteth ye troubled and weak conscience. of his death & resurrection. All other thinges trouble & fraye the conscience, by whatsoeuer name they be called, lawe good workes, Pilgrimages, worshippinge of saints &c. For god him selfe, when we deale with him withoute Christ,Note. is terrible neither can we finde any fauour or conforte at his hande but anger, wrath, & displeasure, as Christ sayth I am the waye, the truth, and the lyfe.Iohn. 14. lib. de Isaac et anima. No man cometh vnto the father, but by me. Hereto agreeth the saying of S. Ambrose. Christ alone is our mouth, whereby we speake to the father: oure eye, whereby we see the father: our right hande, whereby we offer to the father: whiche Christ excepte he make intercession for vs, neither we, nor all the saintes haue any thing to do with god. The doctrine that setteth forth. Christ, that bringeth true consolation, & maketh the heartes of men mery. All other bring to the afflicted conscience not conforte but disconforte, not lyfe but death, not saluation but damnation.

Therfore all the matter cōsisteth in this one point, yt thou truly, rightly, and certeinly know this consolatiō & confort: so mayste thou be bolde to saye: I beleue in Iesus Christe, whiche died for me. And I know that the holy ghost whiche is and is called a conforter, wil bring none other testimonie & confort, then this alone that he shal testifie and beare witnesse of Christ: which [Page] alone, and non other, will I admitte and receaue. For if there were any conforte better or surer then this, the holy ghost wolde also haue brought it, but he doth nothing elles then testifie of Christ.

But why doth Christ vse the worde of testifyinge or bearing of witnes?Galat. 1. Epist. 2. Iohn. This is don to this ende, that we should the more diligently attende and marke the worde. For this is certein and true, that the worke of the holy ghost is inwardly in the hearte. But yet will not he administer this worke otherwise, then by the outwarde worde, as Paule also saith, that fayth cō meth by the hearyng of the worde.The holye ghoste confortethe by the worde. Therfore Christe calleth the holy ghost a witnesse, nowe doth he beare wytnes by the mouth and word of the Apostles and Preachers, whiche sincerelye and purely set forth the gospell of Christ. Therfore he that desireth conforte, may not tarye,Rom. 10. tyl the holy ghost come personally and preache Christ vnto him, or speake vnto him frō heauē. He geueth forth his witnes openly in the worde: ther is he to be sought and loked for, tyll by ye worde, which thou outwardly hearest, he touche thy hearte, & so inwardly thorowe his workyng thou felest his testimonie of Christ. But this inward witnesse cometh not, except the outwarde witnesse of the worde goeth before, wherin it is declared, that Christ for oure sake became man, was crucified, died, and rose again. So that the summe of this gospel is, that if we entende to be Christians,What Christiās shal loke for this world we maye not in this lyfe loke for richesse dignities, renowne, glorie &c. But rather thincke most certeinly, that for this our profession we shall haue the world an enemy to persecute vs, besydes the vexatiōs of synne, deuill and death. Therfore when these tormentes ryse vp in the breaste of a Christian, he is by [Page] and thynkethe on this maner with hymselfe: Alas, what haste thou doone? Thou myghtest welle haue bene a Christian, and yet neuer haue comme to this myserie and daunger. Thou art come to thys poynte thoroughe thyne owne faulte. &c. Nowe when suche horrible examples come also to mynde, as putteth vs in remembraunce, howe greuously greate and vertuous menne haue in tymes paste fallen, and coulde not escape tentation: then (sayeth Christe) is it tyme for the comforter to come,vnconfortable thoughtes are of the deuyll. whyche without doubte will not longe tarye awaye, but wyll spedylye come, and teache you, that suche greuous and fearefull imaginations and thoughtes are not of hym, but of the deuyll. The reason is. For suche thoughtes bryng trouble and disquietenesse, yea and dryue vnto desperation. But the holy Ghost maketh not afrayde, but comforteth, encourageth, and so handleth the matter, that he testifieth and beareth witnesse of me, that I haue ouercome the worlde with his prince and God, euen the deuyll. Therfore all other thoughtes, that brynge with them heauynes, sorowe, and discomfort, are not of me, but of the deuyll. But the holy Ghost bryngeth and geueth confortable and ioyefull thoughtes, for as muche as he beareth wytnesse of me, that I haue bestowed my lyfe for you, dyed for your synnes, and rose agayne for your Iustification.Rom. 4. Of thys testimonie or wytnesse ye maye easyly gather, that I hate you not, and that I doo not entende to condemne you, but to saue you.

The whole substāce of thys matter therfore resteth in this point: He shal beare witnes Of me. This is principally to be obserued and diligētly noted against the Sectaries and false teachers. For here it is surely determined, [Page] that when the holy ghost shall bryng foorth comfort, he shall doo it by the testimonie or witnesse of Christ, that he may stablish and print Christ in their hertes. Wher as contrarywise, the deuyll goeth about to plant in the heartes of men, feare the wrath of God, syn, death and damnation. This wicked spirite dothe the holy Ghost by his testimonie resist, & by the word speaketh in our hearts,A swete conforte. and sayth: Ah man, what dost thou? Canst thou doo none otherwise, but alwayes thynke on death, synne, and damnation? Turne thyne eyes from these greuous and terrible sightes, and loke vpon me. Doest thou not know that man, whiche is called Christ Iesus? Of hym it is thus written: that he was conceaued of the holy Ghoste, borne of Mary the virgin: that he suffred vnder Pontius Pilate, was crucified, dyed, was buried: that he descended vnto hell, rose agayne from death the thyrd day, ascended vnto heauen. &c. Wherfore was all this doone, thynkest thou? Was it not doone for this purpose, that by this meanes thou shouldest comfort thy selfe againste deathe and synne? Therefore leaue of, and cease thus to feare & to trouble thy selfe: for thou haste no cause so to doo. If Christ were not, and if Christe had not doone these thynges for thee: so shouldest thou haue had a iuste cause to feare and to be sadde. But Christe is by thee, and rounde about thee, as he hym self saith: I am with you for euer euen vnto the ende of the worlde.Math. 2 [...]. Moreouer, hee hath suffered deathe for thee, and sytteth on the ryghte hande of GOD hys Father to comforte, and to defend thee agaynst all thyne enemies.

Where this doctrine soundeth, there is the voyce, [Page] wytnesse and worde of the holy ghoste. But what so euer soundeth not on this maner, be it neuer so fyne and pleasant, it may bee the witnesse of Moyses, or rather of subtill Satan, of hypocrites and heretikes, whyche seke saluation, peace, and reste of conscience by workes, and so trouble che consciences of menne, and dryue theym to desperation, but the wytnesse of Christ it is not, nor yet the voyce of the holy Ghoste. God for his mercies sake kepe vs, and defende vs agaynste all witnesses and voyces of Sathan, of the Pope, of ye Turk, of hypocrites, of sectaries, of heretikes, of scismatikes, and of all the wycked, and vnto our laste ende conserue vs in thys holy witnesse of the holy Ghoste. Amen.

This is the fyrst part of this our gospel concerning that comforter the holy Ghoste,Of the crosse and affliction. howe hee comforteth the Christians. Nowe lette vs come vnto the seconde part, as touchyng the Crosse and affliction. And here muste we note specially the sayenge of Christe to hys Disciples:Luc. 24. They shall excommunicate you out of their Synagoges. These wordes declare euidentely, that they whyche excommunicate the Christians, and driue them out of theyr synagoges, maintayn this title, and doo greatly glory, that they are the Synagoge, or true churche, yea and they wyll also be counted suche, as are alone the true woorshyppers of God, and that in handlyng the Christians on this wyse, they doo God great, true, and faithfull seruice. For ells what needed Christ to haue spoken these wordes? The houre commeth, that who soeuer kylleth you, shall thynke, that he doothe an acceptable sacrifice vnto God, and an hygh greate seruice.

It is therfore necessarie at al tymes, that we make [Page] a difference betwene the true and false churche. That is the false churche,The true and false churche. whiche chalengeth this name, and is so called, and yet not withstandynge is not the trewe churche. The true churche is that, which is not suffered to bee called the churche, and yet is the trewe Churche in dede.The pope and hys Secte is not the true churche. But it is an harde thyng to discerne these two churches. For thys hyndreth greatly, that the false Churche also hath the office of mynisterie in it, as it is to be seene. We frankely and frely confesse, that the Pope and his sect is not the trewe churche, and therfore we condemne theim as the Synagoge of Satan: Notwithstandynge when they baptise, ordeyne pastors, confirme maryages, we fynde no fault wyth these thynges for the ministerie and wordes sake, but we confesse theyr baptisme to be trewe, and therfore doo not we baptise the chyldren agayne, whiche were baptised of them. Whyche thynge notwithstandyng Cyprian dyd not folowe,Ciprians erroure. who was of this mynde, that he thought, that the baptisme, which was ministred of heretikes, was no ryghte and true baptisme, and therfore that the chyldren whiche they had baptised, ought to be baptised againe, as thoughe they hadde neuer ben baptised. And this was his reason. Heretikes (saythe he) are not in the vnitie of the Christen churche: Therfore can they haue no Christen ministerie. But this is not true. For the mynisterie and the person ar to be discerned, & a differēce is to be put betwene them. A notorious synner also is not of the vnitie of the Churche, yet hys mynisterie that hee hath in the churche, is not to bee despised. The reason is thys. For the mynisterie is not hys, but Christes. If he woulde go aboute to alter or breake the cōmandement of Christ: if he wold otherwise baptise [Page] preache, and minister the Lordes supper, then Christe hymselfe hath appointed and cōmanded: then is there here a sufficient cause for men to depart from his baptisme, preachynge, ministration of the Lordes supper &c. But if he alter not, nor change the institution and commaundement of Christe, what soeuer he bee, although neuer so synfull and wycked persone, yet hyndreth that nothyng at all the ministerie.

Therefore he that wyll ryghtly and truely discerne these two churches, he maye not onely haue an eye to the ministerie. For the false churche also may haue the mynisterie, and yet is it not the true Churche. As the false Churche in lyke maner vsurpethe the name of GOD, and glorieth of it, but we maye not therfore beleue it.Exod. 20. Deut. 5. For the thyrde commaundement chargethe vs, that we take not the name of GOD in vayne. And where as we aske in the fyrst petition of the Lordes Prayer,Math. 6. that the name of God maye be sanctifyed: This doothe also argue, that this name of God is prophanated and dishonoured of many. Therefore when the false churche vnder the name of God, and of the Churche curseth and condemneth thee, it is nothynge to the purpose:The excommunicate and curse of ye false churche is not to be feared. neyther nedest thou feare any thyng at all theyr curse and cōdemnation, but streight wayes make thou a difference betwene the trewe and false churche, and saye: I heare well the name of god and of the Churche, but the vngodly also can and do vsurpe that. For excepte it were so, we shoulde haue no nede of thys commaundement, that wee shoulde not take the name of God in vayne. Wherefore we muste fyrst of all consyder thys, whyther they vse the name of God, and of hys Church aryght, or not.

And vnto this matter dothe the rule greatly helpe, [Page] whyche Christe prescribeth in thys place,How the false churche maye be knowen. when he in the ryght colours poynteth and setteth foorth the fals churche. For the true churche doothe not vsurpe the power of the swearde and of temporall punyshement. But the false churche chalengeth this power, and moste cruelly persecuteth the trewe Churche, as Christe prophecied before, that it should come to passe. By thys mayst thou well knowe, whyche is the fals church. But yet this is a more certayn argumēt, that Christ saith: These things shal they do to you, because they neyther knowe me, nor my Father. Here is also the false churche paynted and sette foorthe in her right colours, with her ordinarie power. They may cloke theyr matters with the name of God, and of the churche, and so bleare the eyes of the vnwyse and symple, as theyr manner is to doo, but yet for all theyr fayre shewe and glorious pretence, Christe sayth, that they neither knowe hym, nor hys Father.

But what is it to know Christ and his Father? It is not to say Masse,What it is to knowe god. to be shauē in the crown, to wear a typpet & a long gowne, to be cladde with a monkes coule, to vowe pouertie, chastitie, and obedience at the appoyntement of Antichriste, to absteyne frome fleshe, and to enforce the bealy with all kynde of daintie fyshe to lyue idelly in the cloyster of other mens labours.Iohn. 1. &c. But to knowe Christe, is to beleue, that Christ is the lambe of God that taketh away the sinnes of the worlde,What it is to knowe christ. whyche for our sake became man, dyed for vs on the crosse, rose agayn from the dead, ascended into heauen. &c. Wyth this full persuasion and assured hope, that God wyll be mercyfull vnto vs for his sonne Christ Iesus sake. And this is to know the Father,What it is to know ye father to be throughly persuaded, that he for his son [Page] Christes sake will haue mercy on vs, and not impute our synnes vnto vs, but frankly & frely forgeue them for Christes sake. Where this knowledge is, there is the true churche. But where this knowledge is not, there is not the true churche, although the ministerie and the name of God be there.

Therfore we muste haue respect to this knowledge aboue all thynges, that the true churche may certainly be knowen. The scisme or dissention, that nowe a dayes is in the Churche, offendeth manye, that they can not telle, to what parte they shoulde ioyne themselues. But in thys they fayle and do not theyr duetie, in that they wyll not consyder this rule. Thys is our doctrine, that before God nothing can preuail against synne and death,The doctrine of the true churche. but the alone death and Resurrection of Christ: & that who soeuer doth truly beleue this, is saued. But whosoeuer beleueth not this, what soeuer workes he dothe besydes, he can not be saued. Nowe what foundation, confirmation, and probation we haue for this our doctrine, the scriptures both of the olde and newe testamente doo abundantly declare and it hath ben sette foorth afore vnto you many tymes. But what hath folowed?The doctrine of the false churche. For this doctrin the Pope and his church most cruelly persecute vs, excommunicateth, pronounceth, and killeth vs as heretikes. For this is his doctrin: who soeuer loketh to be saued he hymself must make satisfaction for his own sinnes. Christe (saieth he) satisfied onely for Originall synne, what soeuer wee offende after Baptisme, that muste euery mā make amendes for, and with his good workes recompence the same, and so pacifye the wrath of GOD. But howe agreeth thys doctrine with the knowledge of Christ? For thys is a good consequence. [Page] If Christ hath satisfied for oure synnes: then are not we able to make satisfaction for them. Good workes ar not to be left vndone, but we must do them for an other purpose, then to make satisfaction for our sinnes and to deserue euerlastyng lyfe by them,whi we ought to do good workes. euen to shew our obedience to God and to his holy comaundementes, to sette foorth the glory of our heauenly Father, to stoppe the mouthes of the aduersaries, to declare our Faithe in Christe, not to be vayne, idle, or dead: to mortifie olde Adam, to profite our neighbour, to wyn other vnto the trueth of the Gospell. &c.

Thus see you by this rule of Christ, whyche is the right and true churche. But notwithstandyng we are caste out of the synagoges, and excommunicate of the Pope and his sect, because we repose and set our righteousnes and acceptation before God in CHRIST in his deathe and Resurrection. Nowe where as the the Pope and hys churche chalengeth vnto them saluation by theyr owne workes, merites, and satisfactions: it is an euidente argumente, that they neyther knowe Christ, nor the Father. Forasmuche as we be well assured and certain, that we know Christ aright and the Papistes knowe not Christ: it ought not to trouble or moue vs any thynge at all, although suche a church as neither knoweth Christ nor ye father, dothe excommunicate vs, and pronounce vs Heretikes, and the church of the deuil. Let this rather confort vs, that we know the sonne and the father, and nothing at all care, that the Pope doth so greatly auance & set forthe himselfe against vs with the name of the church, whē in dede his church is nothing els then the very synagoge of Satan. Let vs in the meane season looke for an other iudgement,Apoc. 2. where not men with their lewde [Page] iudgement, but God hym selfe shall truely iudge, and make voyde and of no force the Popes excommunication, and shal at the last day before God and his angels declare vs to be his true churche. For it can none otherwise be in this lyfe, then as Christe sayeth here: that there shall be two churches, and one shall excommunicate an other, and by no meanes one abyde an other to dwell together. But excommunication is neuer publikely exercised of the true Churche agaynste the false churche. For the false churche hathe euermore for the moste parte the sworde in her hande, and is able to defende her selfe at all tymes against suche as it fauoureth not, as we may see by the Pope: which is a moste sure argument, that he and his can not be the true churche. For as concernyng the true churche, it is in thys our Gospell playnly declared, that it shalbe excommunicated, vngentilly intreated, and miserably handled. They shall (saythe Christe) caste you out of the synagoges. Who are those Yow? Are they not the disciples and Apostles of Christ? They shall kyll you, (saythe he.) Who? Euen they, that call theym selues the Churche.

And thus also goeth the matter euen at thys present daye. Therfore thys excommunicatyng and murderyng whyche the Pope and hys churche,The tokens of the true churche. vseth againste the sainctes of God, whyche are the trewe churche, ought not to make vs afrayde, but rather to take it ioyfully & paciently, & learne, that these things are the right tokens and manyfest declarations of the true and christen churche, yet so, that there be lykewise aboue all thynges the true knowledge of Christe and of hys Father. For the Anabaptistes and other sectes do suffer persecution also, but they haue not the knowledge [Page] of Christe and of his father, but they brynge in, and sette vp a newe kynd of monkery, and thorough thys they looke to be saued, and to haue God mercyfull vnto them. But contrary wyse, the true Churche knoweth Christe and hys Father, that is to saye, it beleueth and trusteth onely in the goodnes and mercye of God for Christes sake, and for that Fayth, confidence and hope, it gladly suffreth persecution, so that whatsoeuer chanceth vnto it,The true chureh taketh all troubles pacientlye and thankefuly. it grudgeth not, but paently take it, because it knoweth, that Christe prophecied and tolde afore hande, that these thynges should so come to passe. Therefore it is well contente quietly to beare the tyrannie of the Pope, beyng gladde of thys, that it knoweth Christ and hys Father, where as the Pope and all his adherentes, althoughe they bragge neuer so muche of the Church, neyther know Christe nor his Father, but rather persecute them, that haue thys knowledge. Wherfore with a gladde heart and wyllynge spirite it suffreth all kynde of persecution, wyth a sure hope, that after thys lyfe it shall reygne with Christe, and lyue with hym euerlastyngly in the kyngdome of his Father. To whome with the same Christe his sonne, and the holy Ghoste that moste swete comforter, be all honoure and glorye for euer and euer. Amen.

A Sermon on the Epistle on VVhitsondaye. Acte. ii.

WHen the fiftie dayes were come to an ende, they were all with one accorde to gether in one place. And sodaynelye there came a sounde from heauen, as it had ben the commyng of a mightie wynde, and it fylled [Page] all the house where they sat. And there appeared vnto them clouen tongues, like as they had bene of fire, and it sat vpō eche one of them, and they were all fylled with the holye ghost, and began to speake with other tongues, euen as the same spirite gaue them vtteraunce. Then were dwellynge at Ierusalem Iewes, deuoute men, out of euery nation of them that are vnder heauen. When this was noysed about, the multitude came together and were astonyed, because yt euerye man hearde them speake with hys owne language. They wondred all and marueyled, sayinge amonge theym selues: Beholde, are not all these whtche speake, of Galile? And howe heare we euery man his owne tongue, wherein we were borne? Parthians, and Medes, and Elamites, & the inhabiters of Mesopotamia, and Iewry, and of Capad [...] cia, of Pontus, and Asia, Phrigia, and Phamphilia, of Egipte, and of the parties of Libia, whiche is beside Sirene and straungers of Rome, Iewes and Proselites, Grekes, and Arrabians, wee haue heard them speake in our owne tongues the great workes of God.

THE EXPOSITION.

VUhitsonday, whiche of the Grecians is called Pentecoste,Pentecoste▪ what it signifyeth. doothe sygnifie fyftie dayes. For Whitsondaye is the fyftie day in number from that daye that Christ rose again. In the which day was celebrate & kept holy amongest the Iewes also an high feast, in remēbrance that in the fiftieth day after that they had eaten the pascall lambe, and departed out of Egipt: they receiued ye law at mount Sinai. And for ye continuāce of this benefite & of this setting forth of the law, and of making a couenant with the people, was this feast ordeined of god, [Page] that they might neuer forget this holy obligation and bande,Exod. 20. as the hystorie in the seconde boke of Moyses, and the .xx. chapter doothe declare.

And truely it doothe appere by the hystories of the olde testament, as witnesseth sainct Paule also in his Epist. to the Corinthians, that whatsoeuer befell then amongest the people of the Iewes, was but a figure of those thynges,1. Cor. 10. that shoulde be declared to vs in the newe testament. Wherfore euen as in the newe testament, we haue an other pascall lambe, and better then the olde:Exod. 12. (For the blood of the lambe in Egypt was to anoynt y• doore postes, that the Angel myght not hurt the bodies nor kil the fyrst borne therin: but the blood of the lambe Christ was shed on the Crosse, to the entent that we myght be delyuered throughe hym oute of the true Egypt, [...]. Cor. 5. Heb. 9.10. that is, from the tyranny of the deuyll, synne, and deathe, so in the newe testamente we haue a better Whitsontide & Penthecost, then it was in the olde testament.The Pētecost of the Iewes The Iewes in the olde testament dyd receaue in the mount Synai the tenne commaundementes: Whiche doctrine was good, profitable and necessarie, and maye be worthily embraced, as a great benefite, but in it haue we no sure succoure and aide againste the kyngdome of the deuill,Rom. 7. synne, and death: but rather by the helpe of that lawe we are declared to be more greuous sinners, and through our owne conscience, are accused before God, and proued gyltie,Iohn. 7. for as muche as we doo not that, whiche the lawe commaundeth vs to doo.

Exod. 34. 2. Cor. 3.Wherfore, euen as there was a very dreadfull sight in the mount, when GOD spake, and all thynges so troubled with thunder & lyghtnynge that the hyll did smoke, and semed to be moued: So is this alwayes [Page] the propretie of the law, when it worketh effectuously in the hearte, to terrifie and feare,The lawe accuseth. and to dryue a man to desperation, so that in the hearte there remayneth no deuice to escape that daunger. And surely for a man to know what God requireth,2. Cor. 3. and to feele and perceaue that he hathe no power to do the same, must nedes be occasion of great feare and dreade inwardely. For herof it doth folow, that a man thinketh that he is condemned alredy of God to death, orels that he shall forthwith suffer the paynes of deathe. Wherfore the Pentecost of the Iewes is a remembraunce of a great and necessarie thyng, yet the consideration therof can not be pleasant and acceptable.Exod. 19. For the example of the people dothe declare what thys mysterie woorketh inwardly. When they desyre Moses to be a mean betwene them and God, and when they thought it necessarie in theyr heart to haue a meane, & yet could not fynde who might be this meane and mediatour. But GOD hym selfe hathe promysed a Mediatour whyche is a Prophete lyke vnto Moyses &c.Deut. 8. And by thys he doothe declare, what shoulde bee the Whytsontyde of the Newe Testamente,The Whytsontide or Pē thecost of the christians. that it is fulle of comforte, swetenesse, ioye and peace. For thus sayeth the Euangeliste, as it is rehersed, that in the daye of Pentecoste whenne the Iewes dydde kepe holye the feast of theyr lawe, at what tyme that the Apostles and Disciples were gathered togyther, sodeynelye there camme as it were the sounde of a vehemente wynde, and fylled the whole house,Actes. 2. and there appered vppon them clouen tongues, as it hadde bene of fyre, and so the Holy ghoste was opened there, bothe to the syghte of the eyes. and the hearynge of the eares. For [Page] in the sounde was he hearde and seene in the fyre,Luc. 24. Act. 1. Math. 3. as Christ hadde promised before, and Iohn Baptist prophecied, that they shold be baptised in fyre and spirite.

But all these thynges haue theyr signification and meanynge.What the fyrye tongues signifye. The tongues doothe sygnifie the office of preachynge, whiche thenne shall woorke with effecte, when the holy ghost worketh therwith, yt therby maye be enkendled a newe lyght inwardly. And forthwith after this sounde and fyry tongues he sytteth on eche of them, and so dothe inflame their heartes, and with such a blast and motion perceth their vnderstandyng: that in a momente of an hower they knowe bothe God and his sonne Iesus Christ, they vnderstand the scriptures, and waxeth so bold in heart, that they dare openly professe the true knowlege of God, so that thei can speake with all languages, where as before they knewe but their owne.Esa. 2. For out of Sion it behoued, that the lawe shoulde procede, and the woorde of the Lorde oute of Hierusalem,Math. 23. Marc. [...]6. and that afterwarde the Gospell shold be heard in al lāguages. And forasmuch as ye Gospel shuld be publyshed not only in Iury, but also in all the worlde: therfore the holy ghost dothe instruct his apostles with languages, that it myght bee vniuersally sette foorth throughout all the earth.

This is our Whitsontide and Pentecost in the new Testament,Why the Apostles speake with diuers languages. wherby the trewe knowledge of God is ordeyned, not with feare and dreade, but with ioy and peace, whereby there ryseth suche a conscience at the length, which turneth not from God, but abydeth all things for Christs sake, as the apostles by theyr examples doo shewe.Act. 5. Act. 20.21. Not only Christ at his laste supper, prophecieth of this Whitsontyde, but also the Prophetes, Dauid, Esaias, Hieremias, Ioell, Zacharias, [Page] and other.

Wherfore we shall not lose our labour,Psal. 6 [...]. Esa. 60. Hiere. 3. Ioel. 2. Zachar. 3. but rather bestowe our tyme very well, yf we at a certayne appoynted tyme, enstructe men of the holye Ghost, teaching what he is, and what is his propretie, and what is nedefull for vs to doo, that we also maye obteyne the same spirite. And fyrst of all we muste not thynke that the holy ghoste was then firste in the congregation and neuer before.The holye ghost hath alwayes ben of the churche. For hee is God eternall and almyghtie (as Christ sayth) that he cometh of the father Wherfore he is of one substance and nature with the Father, and there be many euident testimonies, that the holy ghoste hath always bene effectuous in men, and hath lightned them,Iohn. 16. and broughte them into the waye. For Christ hymselfe and Peter also sayth, that the Holy Ghost spake by the Prophets,2. Pet. 1. Luc. 12. and the Euangelistes doo testifye of Anna, Zacharia, Elizabeth, Iohn Baptist, that they had the holy ghost.

Wherfore we must thynke and beleue none other thyng of the holy ghoste then wee beleue of Christe,Christe the sonne of god. which hath ben for euer, and forthwith after the fyrste promyse made in Paradyse exercised his office, and stode in battaile against the deuil, and began to breke the head of the serpent.Gen. 3. This worke was long agone began of the sonne of man, and euer diligently done, and at laste fully accomplyshed, at what tyme he became manne, and dyed on the Crosse, and the thyrde daye rose agayne from the deade. Therfore the workynge of the Holy Ghoste was therewyth, and the holy Ghoste was alwayes in the worlde, gouernyng mens hearts, and stirryng vp their faith by the word, in them he kyndled a lyght, and them he cōfirmed and brought into all truthe.

[Page]But yet he dydde at lengthe perfectly and absolutely fulfylle thys greate woorke vppon thys Whytsondaye,The reuelacion of the holye ghost on whitsondaye. wherein hee was not secrete and priuie, as hee was before. But hee declared hym selfe openlye, that all that dyd see, myghte perceaue and confesse, that the holy ghoste was present. For where as there were some amongest theym in thys place, that iudged the woorkynge of the holy Ghoste to be dronkennesse, it was doone of an aduysed and purposed madnesse. For they are proued false by theyr owne reason, wherby they may knowe that diuers languages commeth not of dronkennesse,why the holye ghost was opened on whitsonday. or of newe wyne. It shoulde make muche with oure matter to consyder, why the reuelation of the holy Ghost was deferred vnto this daye. For euen as after the delyuerance of the old people, there folowed immediatly the couenant betwene GOD and the people: so after our delyuerance whyche commeth thorough Christe, doothe this pledge of the Holy Ghoste ensue, whereby we myght be made certayne and confirmed as concernyng the couenant betwene God & vs. For fyrst was it mete that this deliuerance shoulde be made and confyrmed thoroughe CHRIST, By christ receaue we the holy ghoste. and that he should entreate the Father to sende vs the Holy Ghoste: And by hym onely are we made parte takers of thys greate gyfte:Psal. 68. as wee sayde in the daye of the Ascension, prouynge it by the thre score & eight Psalme, That hee ascended on hye, and receaued gyftes for men.Act. 2. For thus doothe Peter also expounde that saying in his sermon of this daye, where as he saieth: Wherfore Christe beynge exalted on the ryght hand of God, when he had receaued the promise of the holy ghoste of his father, he dyd shedde foorth this as you now see and heare.

[Page]And this is the fyrste worke of his, but hath bene alwayes in the worlde wyth dewe administration and workynge.The holye ghoste is god from euerlastyng. But yet on this daye at the laste dyd he openly declare hymselfe, where as he shewed foorth hymselfe with greate vertue and strengthe, so that by this reuelation we maye knowe, what a greate thynge CHRIST hath wrought and brought to passe for vs, thorowe his death and resurrection.

Secondarilye, this is to be noted, that as the scripture geueth a peculiar name vnto CHRIST, and calleth hym the worde of GOD: So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus, that is the holye Ghoste, whiche by his grace doth sanctifye the heartes, whiche were before vnholy and defiled with synne.

This name bringeth greate conforte to all good Christian men. For they perceaue that they are weaker then the deuill, and vnable at all times to resyste hys temptations. And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them, so are they put in good hope,Why the spirite of god is called the holye ghoste. that by CHRIST they obtayne the holye Ghoste, whiche pardoneth theyr synnes, and styrreth them to obeye God truly.

But howe the holye Ghoste dooth bringe thys to passe, it is shewed in Iohns Gospell. The holye Ghoste shall reproue the worlde of synne,Iohn. 6. of iustice, and of iudgement. For so are the properties of the Trinitie discerned in the articles of our faith,Diuers propertis of the trinitie. that GOD the father gaue vs bodye and lyfe, and made vs to his Kyngedome. And after that [Page] oure parentes became the firste synners and vnder deaths danger, and we also as by enheritance succeded vnto their synne and forfet:The proper office of the holye ghoste. The sonne of god was made man, and thorough his death, restored to vs that, that was loste, & deliuered vs from sinne and death. This deliuerance doth the holy ghost set forth by the Gospell, and so instructe the heartes of men, to beleue therin, that is, to haue sure confort therin, that CHRIST died for them, and that they maye not doubt, but that they are reconciled to God the father by that death, so that he wili no more remember their synnes, but will forgeue them for Christes sake. This doth signifie the sanctifiynge of the heartes, or the purifying by fayth, as Peter speaketh in the Actes of the Apostles.

Act. 15.And wher as is suche remission of synnes by faith, so that we do not despaire, althoughe diuers sinnes remaine, but take sure conforte thorowe the death and resurrection of CHRIST:The seconde sanctifying of the holy ghost There foloweth at the lenght the second sanctifyinge of the holye Ghoste, wherein oure bodyes also are sanctified by the holye Ghoste, as when we geue ouer oure selues no more to sin, nor be delighted therwith, but abstayne,Ephe. 4. and studie to do those thynges that please God, as Paule teacheth. He that stole, set hym steale no more but rather let hym labor with his owne handes that that is good, that he maye haue to geue to the nedefull &c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD, that we maye resiste synne, and mortifye the fleshe, and so obtaine remission of oure sinnes by faith.

[Page]But this sanctifying is not parfect by and by with the first. For if the fyrst were not, the second coulde not muche preuayle. For fleshe and bloud are full of infirmitie, but the deuill is excedynge mighty against vs, and we haue receaued onely the firste fruites of the spirite. Wherefore this obedience can not be parfect, and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe, than the sanctifyinge of fayth, wherof is spoken before. For thereof dependeth the whole matter, wheras the second sanctifyinge, when it hath done all that it can, confesseth his owne vnprofitablenes, and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie. Hereof then is it plaine why the holye Ghoste is so called, because it doth make holy and sanctifye, that is, by the word, it stirreth vp in vs fayth towarde CHRIST, that thereby we maye obtayne remission of oure synnes.

Besyde this office of sanctifyinge,Zach. 2. the holy Ghoste hath other offices as he hath other names in scripture. For Zacharie calleth hym the spirite of prayer,Other offices of the holye ghoste. because he encourageth the heartes to truste surelye in GOD, and to call vpon hym in their necessities. Also CHRIST calleth hym the conforter, whiche helpeth oure heartes by stirringe vs to take paciently all thynges,Iohn. 14. & that they shoulde be feared by no misfortune, or combrance of the worlde. Also he calleth him the spirit of truth, because to withstand lies and heresies,Iohn. 15. and to confirme the pure word and true faith, he is alwayes bent. Wheras contrariwise the deuill, by our reason and false doctrine woulde caste vs hedlong into errours and lyes.

[Page]These are the proper offices of the holye Ghoste, besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes, and is suche a conforter, that bydeth with vs alwayes, where as all the worldlye conforte is but for a tyme and at laste forsaketh vs.How the holy ghoste may be obtayned. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned. Whiche is the waye to attaine to suche greate gyftes, and howe they maye begynne to growe in vs,Luc. 11. and that we maye receaue the holye Ghoste, and thereby be sanctifyed and saued. As touchynge this thynge CHRIST hymselfe doth teache vs.Prayer. Luke. xj. Wheras he sayth on this wise. Seynge that, you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym. Yt is a sentence worthy to be rehearsed, teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym, and that he geueth it to them that wyth humble prayers desire it of the father. Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD: continewe in prayinge, and doubte not but thou shalte obtayne. This is the redye waye to obtayne the holye Ghoste. For CHRIST hym selfe dooth teache thee so to doo,The holye ghost is to be obtaynede by prayer. and to call vpon GOD the father often for the holye Ghoste, but this prayer as all other prayers muste be made also in the name of IESV, and on suche wyse muste we praye GOD, that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste.We muste pray in the name of christ And to the attainement thereof, haue greate helpe, in that that Christ ascended to the father [Page] for no other cause but to receaue these gyftes of the father, and to geue them vnto vs. Wherfore in our prayers we can not doubt, for it is not onely, commanded of God that we shoulde praye for the holye ghoste, and also promised that we shall obtayne, but also his wil is redie to geue it. For as muche as Christ therfore sitteth at the right hande of God the father, to distribute amongest vs these gyftes. For he also receaued them of the father, as it is writent in the .lxviij. psal. Not for hymselfe, but for men,Psal. 68. to geue them vnto them. Besides prayers, there are other things, also necessary to the obtayninge of the holye Ghoste. For we muste haue a feruent studie to read or heare the worde of God, and to vse often the Sacraments, that all these thinges ioyned to gether, may make opē the way for the holy ghost. For this is once for all decreed of the holy ghost, to worke in vs by the worde & sacramentes. He therfore that litle regarde these thinges, to him shall the holy ghost never come. For to this entent are we baptised, receaue we the Supper of the Lorde, and heare the worde of God. For we know that all these thinges, are as instruments, by the whiche the holye ghoste doth accomplishe his operation in vs. As examples doth shewe. The three thousand soles, whiche were conuerted this daye of sainct Peter, had neuer ben conuerted, if they had not hearde the worde before.Act. 2. After that they heard the worde, and their heartes were therby moued, they came to baptisme. For Christ so commanded.Math. 28. Marc. 16. So the chamberlain of the Quene of Aethiops could not obtaine the holy ghost without the worde, whiche Philippe spake by the interpretinge of scripture.Act. 3.

[Page]When his heart was touched by the preachynge of Philippe, it behoued hym also to receaue baptisme, that the holy Ghoste myghte worke therby.

Wherefore if thou be desirous to haue the holye Ghost, first of all thou must pray to the father, for it, and after that thou muste geue diligent hede to the worde and preachinge, thou must often call to minde thy baptisme, what God promised thee there, and what maner of couenaunt he hath made ther with thee. Thou must often come to the Lords Supper. For by the worde and sacraments the holy ghost doth kendle oure heartes with a new light of fayth, that we maye not onely heare the worde, as the harde hearted Iewes dyd heare, but that we maye vnderstand it also, & that therby we may become new men, and get vs new heartes. Furthermore we must beware, that we do not let the holy Ghost in his worke by fylthy and shamfull liuinge, and that we caste hym not out of vs by wanton an sinfull maners. For one place can not serue both for the holy Ghost and the deuill.The lyfe is godly to be ordered. Therfore when the deuill tempteth the with couetousnes, wrath, lechery, and other synnes, flee straight waye to prayer, as thou woldest to an anker in a tempeste, that GOD maye preserue thee against temptation, and kepe the obedient vnto hym. For it is necessary to abstayne frō sinne & the workes of the fleshe, eyther that the holy ghost may remayne with thee styll after thou hast receaued hym, or that thou mayst obtayne hym, that was neuer in thee: or if by infirmitie thou chaunce to fall, thou mayst ryse again, & retourne to ye newnes of liuing. And then specially shal we perceaue that the holy ghost must nedes take place in vs, and helpe vs against the deuil, death [Page] and hell, wheras contrarie wyse, they that continew in voluntarie synnes willinglye, by a lytle and a lytle fall more and more into the deuils power, & liue with out all repentaunce, and neuer are part takers of the holy Ghost, whose proper office it is as I sayd before, first to sanctifie vs thorowe faith and remission of our synnes, and then to be an helpe vnto vs against sinne,The office of the holye ghoste. that we may shewe obedience to God. But we saide before, that we receaue only the first frutes of the holy ghost, and that fleshe and bloud doth yet remaine in vs, & shall as longe as we liue, & abide in this worlde.

And herof it is that they, whiche haue receaued the holy ghost, are neuerthelesse weake, and doth fal often. Let no man here be offended and thinke, as the Anabaptistes do. whiche are of this opinion, that no man can fal which haue receaued the holy ghost. This opinion shold be true if euery man would folow the holy ghost alwayes. For than shold we neuer fal. But that is not possible, because of the craftes and giles of the deuil, and the offences of the worlde, and the infirmitie of ye fleshe. Wherfore it is alwayes necessarie to praye, that the lord wil not take his spirit from vs, but that he wil of his goodnes kepe vs in his grace,Math. 6. & dayly encrease in vs this gifte of the holy ghost, and to forgeue vs our trespasses, as we pray in the lords prayer.Psal. 51. For the holyest yt be, can not liue without such trespasses: but yet by fayth in Christe are they pardoned that they hurt vs not. Ye haue hearde therfore what is your true whitsontyd and pentecost, Whiche is much more glorious, than the whitsontide of the Iewes. For the holye Ghoste is shedforth vpon all fleshe, that we by the Gospell may knowe God, and maye [Page] be sanctified and iustified by the holye ghost both in bodie and spirit, if so be that we fulfil the office of true religion by prayer, by hearynge the worde, and bringing forth the true fruites of the spirite. Whiche thing the holy ghoste graunt vs all to do thoroughe Iesus Christ our Lorde to whome with the father and the holy ghoste be all glory for euer. Amen.

The second Sermon on whitsonday. ¶The Gospell. Ihon. xiiii.

IEsus sayde vnto his Disciples: yf ye loue me, kepe my commaundementes, and I wyll pray the father, and he shall geue you another comforter, that be may abide with you for euer, euen the spirite of trueth, whom the worlde can not receyue, because the world seeth hym not, neyther knoweth hym. But ye know hym, for he dwelleth with you, & shalbe in you. I wyll not leaue you comfortlesse, but wyll come to you. Yet a lytle whyle, and the worlde seeth me no more, but ye see me. For I lyue, and ye shall lyue. That day shall ye knowe that I am in my father, and you in me, and I in you. He that hath my commaundementes, and kepeth them, the same is he that loueth me. And he that loueth me, shalbe loued of my father, and I wyll loue hym, & wyll shewe myne owne selfe vnto hym. Iudas saiethe vnto him (not Iudas Iscarioth) Lord, what is done that thou wylt shewe thy selfe vnto vs, and not vnto the world? Iesus aunswered and sayde vnto hym: If a man loue me, he wyll kepe my sayinges, and my father wyll loue hym, and wee wyll come vnto hym, and dwel with him. He that loueth me not, kepeth not my, sayinges. And the worde which ye hear is not mine, but the fathers which sente me. These thinges [Page] haue I spoken vnto you beyng yet present with you. But ye comforter whiche is the holy ghoste, whom my father wyll send in my name, he shall teach you all thinges, and bringe al thinges to your remembraunce, what soeuer I haue saide vnto you. Peace I leaue with you, my peace I geue vnto you Not as the worlde geuethe, geue I vnto you. Let not your hartes be greued, neyther feare, ye haue hearde how I said vnto you: I go, and come againe vnto you. If ye loued me, ye would verily reioyce, because I sayd, I go vnto the father: For the father is greater then I. And nowe haue I shewed you before it come, that when it is come to passe, ye mighte beleue. Hereafter wyll I not talke many wordes vnto you. For the Prince of this worlde commeth, and hath naughte in me. But that the world may know that I loue the father. And as the father gaue me commaundement, euen so do I.

THE EXPOSITION.

THis gospell is a part of Christes Sermon, whiche he made to his disciples before he suffred. And for that cause ought it greatly to be estemed. For Christ setteth forth in it a singuler doctrine and lesson,The dignitie of this gospel. whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God, if it take not his first foundation of the loue of Christ. When this is not taught, all thinges are vncertaine, wauering, & of no strength, that are eyther taught, or imagined of god. For they can not be comprehended or knowen by any meanes. But he that loueth Christe, is so farre brought, that he loueth the father also. But what is the cause of [Page] this worde? why doth he make mention of loue, and speaketh not after his olde customable maner, saying, he that beleueth in me? Is loue the cause of our saluation, and not faith, wher as he saith, if any man loueth me? But they are both of like efficacie power & strēgth For thou canst not loue Christe,To loue christ and to beleue in hym are all one thyng. except thou beleue in him, and dost put thy trust in hym with a certain and sure faith. And the worde of faith, is somwhat more euident, wheras it declareth that we muste withholde our eyes from all other thinges that be, and fasten thē in Christ Iesu only. For this is the nature of loue, that it embraceth yt thinge only that it loueth in that thinge doth it set al here felicitie:The nature of loue. therwith only, it is satisfied, and careth for nothing besides. Suche maner of loue doth Christ require of vs, that we shold embrace hym with all oure hearte, whiche thynge can not be done but by fayth. Wherfore this sentence maketh nothynge againste faith. But is spoken to the entent, that the nature and condition of fayth with his proper vertue and efficacie, might be the better vnderstanded. An other cause of this worde, is, that Christ dyd perceaue, that he that receaueth the worde and purposeth to kepe it, can not do it without greate endeuor and industrie. For diuers temptations do chaunce to them, whiche do rebuke and embrayde suche, as hath entered into the profession of Godlines, of folie and rashnes wher as they reason on this wise with them selfe: Alas what haue I done, whan I tookee vpon me the office of teachynge? I might haue holde my peace, and thought wyth my selfe that GOD woulde haue set foorth other. Other might haue come, that shoulde haue had better successe in this matter. Nowe am I in doubt and do [Page] not onely litle profit, but put my selfe also in perill of lyfe. If we will ouercome suche kynde of temptation, that the worde maye be surely maintained, this onely succour must they especially vse,It is necessari that Christ beloued. as Christe here sheweth, that they loue Christe, and put their hole delight in him, so that all the professours of the gospell & al the good may thus conforte them selues: whatsoeuer be cometh of me, let it be at the pleasure of God, for whose cause and glorie and not for mans sake was this begon of God. Wherfore I must endure it. And looke wher this loue is not, ther can they not endure, saith Christe. For I geue not goods, nor golde, but euerlastinge life,Loue doth all thinges. wherof the possession is not taken in this life, but after this life. Wherfore all the matter resteth herein, that ye loue me. If loue be in you, ye wil kepe my saing, and contineue constantlie, although that ye should do it to the perill of your life. But if ye loue me not, ye wil not kepe my wordes. For ye shall haue so many dangers, calamities, and afflictions, that they shall make you faint and put you in desperation. But he that knoweth Christe truly beleueth in hym, and loueth him,Loue procedeth of fayth. he is troubled by no aduersitie. For he thinketh surely, Christ dyed and was buried for vs, and rose againe: wherby all suche gather surely that Christ doth greatlye fauor them. So that this loue procedeth of faith, which afterward is able to withstand all perils and dangers, neither doth it feare the greate threatnings & wrath of the worlde. For it setteh more by Christ and his worde, then by all these threatnings and displeasures of men.

And that is it that he saith: if any mā loue me, he wil kepe my word,What is christes wor [...] my word of my death & resurrectiō: not the worde of Moyses or ten commaundements. That worde is not to be caste awaye, nother is any [Page] thing to be done contrarie therto. For God commanded that worde to be fulfilled,The lawe of god is to be obeyed. but with that worde is there ioyned no consolatiō, as is with my worde, the conscience is not therby made quiet, but the more that we therby know our disobedience toward GOD, so much the more we dread & feare the wrath & indignation of God. For the worde of Iesu Christ is the fondation and pillar of all thinges. He that hath this, saith Christ, neither suffereth hymselfe to be plucke frō thence,How god is to be knowen. ought not to doubt, but my father doth loue him. And this is the peculiar phrase of Iohn, whiche hath a proper kynde of speache, beside all other Euangelistes, that first he ioyneth men to Christe, and then thorough Christ bringeth them to the father. For this is the order and proces in this matter: As Christ here teacheth, that first we must know Christ, & loue hym, and take him for one that is most desirous of our saluation and profit.Note well. When we haue suche trust & loue toward Christ, there foloweth also a sure confidence, that the father also loueth vs. And although we had none other confort before our eyes, but only this perceauinge and vnderstanding, that we nede not feare any crueltie, or any wrothe or yre of God: yet were that sufficient to certifie vs, that we nede not feare synne or the deuill, because god loueth vs, for that, that we loue Christe.

This is a great confort in all tribulation, to beleue constantly that GOD is not againste vs,A great cōfort but he louinglye embraceth vs, if so be that we loue Christe & kepe his worde stedfastly. But in the tyme of tribulation, oure heartes can hardlye thus be persuaded. But we thinke rather contrariwise, that God hateth vs, and hath no regard to vs, but that he goeth about [Page] rather to prouide punishmēt for vs. But these thinges are false. For Christe doth not lye, whan he sayth: yf we procede so farre, that we loue hym, and count it abhominable to hate hym, that then we muste not doubt, but the father doth loue vs and will so declare hys loue toward vs,Deut. 30. that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter, and a singuler confort,Rom. 10. that a righteous man by fayth doth not say in his heart, who is ascended in to heauen? &c. For in whatsoeuer place he be,What it is to be in heauen. whether he be at Ierusalem, or at Rome, or in the felde or in the Citie, he is taken to be in heauen, for that that god the father, the sone and the holy ghoste, doth come vnto hym and haue their abydinge with hym. And this thing haue we heare in this lyfe in the worde, and do fele it inwardly by fayth, but all these thinges shalbe felte in dede in the lyfe to come.

For, to haue god dwelling in vs in this lyfe,What it is to haue god dwellyng in vs. is none other thynge then that all thinges that we do, saye, thinke, or suffer, are acceptable vnto God, and that al thinges, when we eate, drinke, worke, slepe, wache, praye, reade, singe, learne, &c? are alowed of hym. This were the very felicitie it selfe,Esa. 66. Act. 7. 1. Cor. 3. [...]. 2. Cor. 6. yf we were so wyse as to consider and beholde it with true eyes & wyth a sure faith. For the glory of the godly doth herein passe the glory of heauen. For God sayth not so by heauen, that he will dwel in it: but thus he sayth, that heauen is his seat, and the Earth his footestole. But the heart of the godly is the very habitation, wherin god dwelleth, if so be that he can but so much apprehende Christ, that he beleue surely, that he suffred and died for vs, & for these benefits loue him.

And so all thinges are consistinge in this, that we [Page] should loue Christ, and as for the rest there is no cause why any man should greatly feare. For this loue shal make all other thinges easie and tollerable, whatsoeuer shal chaunce for hym and his worde sake: where as contrariwise without this loue all thynges shall seme intollerable and aboue all mens power, as Christ sayth in the wordes folowing.

But if a man doth not loue me

Loue maketh all thynges lyghte.

He will not kepe my worde,

Where as Christe is loued, this is also certayne, that the father for Christes sake doth loue againe; and doth not onely loue vs, but commeth vnto vs, and he with Christ & the holy ghost maketh his dwellyng with vs. This thing is so great, yt if we consider it well we could not but patiently suffer all thynges, that chaūce vnto vs for Christs sake. Where this loue of Christe is not, and wheras men receaueth the gospell to the entent,Spollers of church goods that they maye inuade the Churche goodes, and make hauoke therof to their owne profite and commoditie, and to serue their owne lustes, (as it is the fashion of the worlde in all thynges to seke his owne vantage and profit) ther can not the worde of Christ be long kepte. For it is very necessary to haue loue, if a man wyll be constant in trouble profite & gaines doth nothyng helpe in this case. Wherefore if we loue godlines in dede, that we wold not depart from the golspel, we must so vse all thinges, that we may saye: In the name of our Lord Iesu Christe was this begon, and by his commandement do we this: Wherfore no case so harde can moue vs, but that we take all things well in worth that God sendeth. But what is the cause that we should styke vnto the worde so constantly, and that we shold geue no place [Page] to anye danger or perill? Surelye because Christe sayth furthermore:That Christ keth god spea speakethe. the worde that I speake is not myne, but my fathers, whiche sent me. And after this maner doth Christe often times speake. And this is the pyth of that that Christ speaketh: If ye do receaue me and embrace me, that is, my worde and promesse, then be ye sure of this, that the true GOD hath receaued you, neyther must ye thinke besides of any other GOD. For ye shall find god no wher els but in me and in my worde. The reason why is, that the worde that I speake is not mine, but the worde of my father, If ye receaue this worde, ye receaue my father. If ye beleue in it, ye beleue in my father. Wherefore nowe it is easie to iudge howe the worlde stande. Mahumet, the Turke, the Pope, the Iewes do crake much of GOD, they praye muche, and affirme them selues to be the true worshippers of GOD. But the matter is plaine, that Mahumet, the Turke, the pope, the Iewes do not fynde the father, neither knowe anye thynge of hym. For they haue not the worde of Christ, which is not Christes, but the fathers.

Wherfore Christe by these wordes geueth a sure doctrine to beware by, as thoughe he shoulde saye: Yf ye will heare GOD, and haue hym ioyned vnto you, ye must tourne awaye your eyes and eares in no case from him. But heare me and ye heare God, see me, & ye see God. For this it is decreed: eyther must ye heare god by me, or neuer heare him. Wherof this muste by reason folowe, that Christe, when he vttereth the bountefull worde, the hole godhed doth alow it, so that neyther the deuyll nor the worlde can make it frustrat and false. The reason is this. Christs word is not his, but the fathers, as he saith: the wordes [Page] that ye heare are not mine, but my fathers that sent me. The wordes be so simple and plaine that nothyng can be more simple and plaine. Wherfore whan the men yt are worldly wyse chaunceth vpon these words, they thynke that they are but wordes coldlye & slenderly spoken, & that in great and wayghtie matters he woulde haue vsed more earnest and pythye wordes.vexacion geueth vnderstā dynge. Howbeit what great matter there is included in these wordes that are so basse and slender, that doth then appeare, when great perill and feare is at hande.

Wherfore Christ here maketh an ende of his sermō, and saith these thinges haue I spoken to you, whan I was byding with you? but the holy ghost the conforter, whome my father will send in my name, he shal teache you all thynges,Wyth out the in warde teachynge of the holy ghost out warde doctrin profiteh lytle. and shall put you in remembrance of those thinges whiche I haue spoken vnto you. For if a man shoulde bestowe neuer so manye wordes yet if the holy ghoste shoulde be lackynge, the matter coulde not be perceaued. Nowe whatsoeuer remaineth in this gospell, it is the conclusion of the whole sermon, that Christ in this chapter made to his Disciples, that they should be of good confort, and not be troubled, nor offended for the spiteful death, that he shoulde suffer, and so be dismayd, forasmuche as they shold therby obtayne their saluation. Of this dyd we speake here tofore. Therfore nowe we wilbe cōtent with this doctrine that we haue taught, which Christ doth cheifly entreate of in this part, that then specially shall we kepe the worde, and shall not go from it for feare of any peril,With out christ no good thinge cometh to vs. if so be that we loue god. And that this is the onely waye to make God loue vs, and to come so nighe vnto vs, that he dwell in vs. But he that goeth to God by any other waye, then by the loue [Page] of Christe, he fleeth frome God, and can neuer come nygh vnto hym, and whatsoeuer he dothe or suffreth, all is but loste labour and in vayne.

Wherfore seyng that our Lord saith, that these wordes that he spake, are not his, but the fathers: all men ought to take diligent hede, and to beware, that they receaue no other doctrine or worde, but that that commeth foorth of this mouth: For then surely is there a perfect waye to seke out God, that can not deceaue, where as otherwise God can not be sought and foūd out by any meanes. But it chanceth nowe a days as it chaunced amongest the Iewes. They hadde their mercy seate, and their tabernacle, where they dyd pray, and trusted certaynly, that they should be heard there and no where els. But what dyd they? They refused the places that God appointed theym, and chose them selues certaine places as they thought good in theyr owne eyes. So commeth it to passe euen now. Christ saith: If ye purpose to serche out God, and bee desyrous to make hym to loue you: fyrste come vnto me, loue me, and receaue my worde. But what doth the Pope? what doo the Anabaptistes, the Iewes, the Turkes, and suche lyke? they lay asyde Christ and his worde, and applye theyr myndes to mens traditions. The Pope trusteth in Masses, vowes, and absteynyng from mariage. The Anabaptistes in theyr streight kynde of lyuyng, in their homely apparell, and vndefenced trauaile. The Iewes and Turkes haue theyr order also. These thynges must wee diligentely eschewe: Christ and his word is onely to be imbraced For this is Gods commaundement, heare him. And Christ saieth here: The wordes that I speake, be not myne, but my fathers. Wherfore it is vnpossible,Math. 17. that [Page] he that dothe not loue Christ, and herken to hym only, shoulde heare God, and come vnto hym. Nowe the mercyful Father graunt vs his grace, that we may loue Christe, and kepe his woorde, and that we maye through the holy Ghoste constantely cleaue therto, and so come to euerlastyng lyfe. Amen.

A Sermon for VVhitson Monday. ¶The Gospell. Iohn. iii.

SO God loued the worlde, that he gaue his only begotten sonne, that whosoeuer beleueth in him, shoulde not peryshe, but haue euerlastynge lyfe. For God sent not his sonne into the world to cō dempne the world, but that the world through hym myght be saued. But he that beleueth on him, is not condempned. But he that beleueth not, is condempned already, because he hath not beleued in the name of the only begotten sonne of God. And this is the condemnation, that lyghte is come into the worlde, and men loued darkenes more then lyght, because theyr dedes were euyll. For euery one that euyll doth, hateth the lyght, neyther commeth to the lyght, leste his dedes should be reproued. But he that dothe the trueth, commeth to the lyght, that his dedes may be knowen, howe that they are wrought in God.

THE EXPOSITION.

THIS Gospell is one of the notablest that a manne can fynde in the Newe Testamente, and woorthy to be commended with all kynde of commendations, that at the least men myghte set by it, and count it as a thing moste necessary. And yt they might learne also ye text by heart [Page] and rehearse it dayely with theym selues, that they maye come to the vse and the true knowledge therof. For the woordes be suche, that they can ease a mynde that is troubled, and restore to lyfe agayne, the soule that is dead, yf so be that they beleue them stedfastly. But forasmuche as it is not possible, that a man shold sufficiently expresse thys sermon of Christ by wordes: Fyrst lette vs call vnto GOD, that he wyll expound these woordes more playnely in our heartes, then we can by oure wordes and interpretation, and that hee wyll enkendle them, and make theym so playne, that our conscience may receaue conforte and peace thereby. Amen.

The pythe of this excellent sermon is: That God so greatly loued the world, that he deliuered his only begotten son for it, that we men shold not dye, but haue euerlastyng life. As though Christ shold say: Beholde, I wyll shew the such a thyng, as thou neuer heardest of, and put forthe before thee such an ensample as thou neuer hast sene or heard: Where he that geueth ye gift, and he that receaueth the gift for to geue to other, and where the profit and gaines are so great, that no man by words can expresse them. And fyrst let vs se who is the geuer. Here is no mencion made of kyngs,God geueth· of princes, & of other mighty personages in ye world, but God himself is set forth, which is incomprehensible and almyghtie, which made all things by his word,God is deserued. and still dothe preserue them, which is aboue al, and in comparison of whom, al things create, heuen, earth, & al that is therin, are but as dust. He is the geuer, in respect of whom, all Princes and Kynges, with all their gyftes, are nothing in comparison. And oure heartes myght worthely bee lifte vp and exalted with a godly pryde, [Page] in that we haue suche a geuer, so that all that shoulde chance vnto vs by any other liberalitie, might be counted of no price in comparison of this. For what thyng can be sette before vs, that is more magnificent and excellent then God almightie?

Here God, whiche is infinite and vnspeakable, geueth after suche a sort,Gods vndeserued liberalite. as passeth also all thynges. For that that he geueth, he geueth not as wages of desert, or for a recompence, but as the wordes dothe sounde of mere loue. Wherfore this gyft is wholly proceding of Gods excedyng and diuine beneuolence and goodnes, as he saith: God loued the worlde. There is noo greater vertue then Loue.Loue refuseth no perell. As it may hereby be wel vnderstand, that when we loue any thyng, we will not sticke to put our lyfe in danger for it. Uerily great vertues are pacience, chastitie, sobrietie. &c. but yet they ar nothing to be compared with this vertue, which compriseth and includeth in it self all other vertues. A good man dothe no man wrong:Loue excelleth all vertues. he geueth euery man hys owne: but by loue, men geue their owne selues to other, and ar redy with all their heart to do all that thei can for them. So Christe saith here also, that God geueth to vs, not by right or merite, but by this greate vertue, that is by loue. This ought to encourage our heartes, and to abolysh all sorow, when this exceding loue of God commeth in mynde, that we might truste therto, and beleue stedfastly, that God is that boūtifull and great geuer, and that this gifte of his procedeth of the great vertue of Loue.

Loue encreaseth the gyft.This sort of geuing whiche hath his spring of loue, maketh this gift more excellente and precious. As the kynde, louynge, and syncere mynde of the geuer is most acceptable in giftes geuynge. So contrarywise [Page] when men perceaue not what is the mynde of the geuer, they regarde the gifte so muche the lesse. Yea and where as gyftes be sclender and faultie in the thynge, as if they be maymed, or halfe blynd, or hath any other fault: yet if they come of loue and of a fatherly mynde, is not one eie in this case, or one foot more acceptable then many eies and fete without this condition? And ye words of Christ are playn, that God loueth vs.Baptisme and the lordes supper. Wherfore for this loues sake ought we greately to esteme all thynges, that he geue vs. And especially those gyftes, whiche are ordeyned and geuen of hym to vs for our saluation and confirmation of oure faithe, as Baptisme, and the Supper of the Lord is. &c. For all be it that the worlde doth not regard these thyngs, yet they ought to be estemed for oure chiefe felicitie, that by them we myght put asyde all sorowe, and be ioyful in heart, forasmuche as these thinges are of a fatherly loue and beneuolence ordeyned for our saluation.

Wherfore Christ in this place sheweth not only that the father will geue vs any thinge,God geuethe vs all thinges of loue. but also he describeth the way, how the father will geue vs, that is, of a fatherly and of a godlye loue. And as hytherto wee haue spoken of the geuer, and of his louyng mynde: so is the gyfte it selfe no lesse to be estemed.Christ is the gyfte that god geuethe. For God geueth not riches here, nor kyngdoms, nor any creature but geueth his onely begotten sonne, which is no lesse than the father. If wealth and prosperitie causeth ioy, howe great ioy ought this gift to be to them that it is geuen vnto? For as God the geuer is excedyng great, and his loue also, wherof the gyfte procedeth: So is the gyft that he geueth, which is his onely sonne. For he geueth hym selfe wholly in this gyft, as Paul saith to the Romains: seyng God hath geuen for vs all, his [Page] sonne, how can it be, that with him he should not geue vs all thynges also?Rom. 8. Sinne, death, hell, heauen, rightuousnes, and life, al are ours, for that that the sonne as by gyft is ours also,Rom. 11. in whom are all thynges.

Wherfore if we beleue truly, and receiue this moste excellent gift by faith, it must nedes be that euery creature fautie or not fautie, muste be ours, and geuen to our cōmoditie, as saint Paule saith in an other place: Al things ar ours,1. Cor. 3. whether it be Paul, or Apollo, or Cephas, either ye world, or life or deth. And you ar Christs & Christ is Gods. For if we cōsider this gift well, we shal perceiue,Incredulitie and misbeleue that it passeth all that is either in heauen or earth, and in respecte wherof, all the goodes of the world are but as it wer a graine. But here doth incredulitie & misbeliefe trouble vs,We are more desyrous of worldlye then of godlye thynges. as Christ himself dothe afterward complayn, and also incredible darknes and ignorāce, as whē we heare of this so great a gift, & yet we do not beleue it, & the words of such great matter goeth in at the one eare, and rūneth out at the other, & neuer perceth to ye heart. When men conceiue any hope of purchasing possessions, or of bying landes, they can neuer haue their heart at rest for the feruent care and gredy desyre to obteyne the same. But where as it is declared here, that God hath geuen vnto vs his sonne of mere loue, we are slouthfull and sluggyshe without all desire to receiue it. What is the cause that we sette so lyghtly by suche an hygh gift, and do not embrace it worthily as we ought to doo? The deuyll truly, whiche casteth a myste ouer our heartes, that we care not for the worde and promise, as touchyng this gifte, but in the meane tyme we bestow all our cares in worldly thynges.Why we sett so lyghtlye by gods gyfte. Wherfore in the beginnyng I sayde, that these woordes oughte dayely to be rehersed and vsed, [Page] when we rise in the morning, & when we go to bed at nyght, that we might print them in our hearts, & geue God thankes for this so great benefite. For all things are so great, that they can be no greater: the giuer, the loue of the geuer, and the gift it selfe, that is geuen vs of mere loue, not of merite, and is so geuen, that it remaineth with vs not as borowed nor lent, nor recompensed. For the whiche also is nothing geuen agayne, neither is any thinge required therefore, but that thou shouldest ioyfully embrace it, and so declare thy mynd. But alas, what an vnworthy thynge is this, that neither heartes, neither handes there be, to receaue this gyfte, as it is proffered, that this should be our Christ, and shold remayne with vs for euer, vnto euerlasting lyfe.The vnthan [...]fulnes of the worlde. But herein chaunceth a very leude and greuous thing, yt they to whom this gift is offred, although thei haue great nede therof, yet they regarded it not, but refuse to receiue it. If a riche man shold proffer a gift to a nedy begger, yt he might therby liue in more welth, & more at ease: and yet yt riche mā wold require nothing for himself, but that the poore wolde receiue this excellent gift gladly: Now if the begger were suche an vnthriftie person yt he wold not take the gift, but wold set more by his owne miserable state, than by this gifte: might ye not count him worthily to deserue yet more greater wretchednes thā he was in before? but here to this beggerly world ye is void of al life & saluatiō, is profered ye son of God. And god demādeth nothing els of vs but to receiue it & to take it as our own: but this is our madnes, yt although we be starke beggers, yet we think scorn to be prouided for. Iudge thou therfor here of, what a greuous syn is vnbelefe. It is not agreable to mans nature, to be agaynst oure owne profite and gaines, and not to receaue it when it is proffred.

[Page]Hereof it appereth, how madde the worlde is, that it hath no ioy and felicitie in this gift of God,The worlde neglectethe hys owne saluacion. and putteth himself in such great blame, that it wil not receue and take to his vse that, that is proffered. If it were neuer so little gold that were proffred, we woulde be ready to receaue it with bothe handes, yea and with al the other lymmes of the body also. Wher as ye sonne of God is proffred for a gift, al men ar in doubt, whether they may embrace hym or no, and beare themselfe in hande that they haue no nede of hym. Wherfore he hath his proper name geuen hym,The worlde. to whom the gyfte is proffred, and is called the worlde: which is worthy to be hated, and specially if it bee compared with the gyfte. For so littell dothe he deserue this loue and gift of God, that nothyng can be more againste God, nor nerer vnto the deuyll, than the worlde is. And yet this is the very testimonye and witnesse of Christ, saying: God so loued the worlde, that he gaue his only begot-sonne.What the worlde is. Print this thyng well in thy mynd. After that thou haste heard, what God is, and what is the gift that he geueth freely of mere loue: learne this thynge also what is the worlde: truely a great multitude of men, that hath no faith, that thinketh God vnfaithful of his promise, yea and blasphemeth, curseth, and persecuteth his worde, whiche are also disobedient to father and mother, murtherers, aduouterers, traitours, theues, wicked persons. &c. as dayely examples shewe vs playnly, that the world is full of periurie and blasphemye. To this so odious a beast and monster, and extreme enemie of God,O loue passyng all loue. 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 [Page] soeuer is done and cōmitted against him,Rom. 5. 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.Thanckefulnes to god for hys benefites is to be sheewed.

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,God forge [...]uethe the [...] worlde hys synnes. 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 [Page] 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,The ingratitude of the worlde. yt 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,What hathe hytherto bene taughte. 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,Why god gaue his sonn 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.Iohn. 3. 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 [Page] 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, yt 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 shalbe 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 yt they can not be sufficiently cōprehended wt thought. Wherfore a christiā must daily pray, yt 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, yt 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,Damnacion cometh of despysyng godes worde. 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 yt beleue in him shold not perishe, but haue euerlasting life. [Page] This is an euident profe, that onely Fayth, that is, the trust in the grace and mercy of God,Faythe obtaynethe Christe at the hond of God. A good lesson 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, Iohn. [...]. 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.Why Christ is geuen vs of God. 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: [Page] They that beleue in hym: He saith not: he that taketh vpon hym this or that worke,Faythe onlye purchase the christe. 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,Note well. whom God hath geuen vnto me by loue and by the word of God, that is, by ye gospel, which certifieth me therof. And thy word O lord, & thy son Iesus, wil not deceiue me, in whom alone I put my truste.Marc. 9. L [...]c. 17. If I be any thynge weake in Faith, grant me yt grace yt 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.

[Page]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,The temptacion of vnbelefe and how it must be Ouercome. 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,Note thys for thy conforte. 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,Gods worde only puttethe awaye vnbeliefe if it be receaued. 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,What the world signifiethe. 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 [Page] 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: [Page] 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.

Whi god speketh generallye to all and not speciallye to one alone.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 [Page] partakers of this grace, onlye thorough fayth, as Christe sayth: all that beleue in hym, haue euerlasting lyfe. For the doctrine of workes,Iohn. 3. 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,The doctrine of workes. 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,By grace are we saued only thorow faith. 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 ye 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 [Page] god the holy ghost. This is the principall article in our congregation, which was not inuented by man, neither came euer to mans mynde:The article of the Trinitie. But is only opened vnto vs of god by the worde. Wherfore euen as God by other feastes thorough ye 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,Why the feast of the trinitie was ordayned. 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.

The article of the trinitie is muche withstanded.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, [Page] as witnesseth the histories, that Iohn the Euangelist wrot his gospell.Why Io [...] wrote hys go [...]pell. 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,Cherinthus. 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.Reason deceauethe in matters of god. 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 yt can know for a suretie, what this is, that men see wt 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,Turckes and Iewes denye christe to be God. 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, yt is, that Christ is very god, yt the holy ghost is very god, & yet yt ther are not three gods, neither three natures or substāces as we nūber three sons, three men, three angels or three windowes. [Page] 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.

Colos. 1.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. All thynges were made by hym and in him, & he is before all things, & al things do consist in him. Thou hearest yt Paule doth place al creatures beneth or vnder Christ If therfore he is aboue all creatures, it foloweth, that only god is ther.Christ proued god. For exempt out of ye nūber of al creatures is nothing but onely God. Wherfore he calleth him the image of the inuisible god. For he can not be ye image of god, except he be likewise almighty, likewise eternal, likewise, wise, iust, good, &c. for otherwise, christ could be no such image, yt shold be like his father, if he were but lacking one of these things. Wherfore both doth cōsequently folow: first if the sonne of god be the image of the father, than must he nedes be in al points in the same diuine substance with the father. Furthermore ther must nedes be a difference of persons, for as much as ye sonne is not the father, neither the father is the sonne. For that that begetteth can not be yt, that is begotten, & yet ther is one diuine essence, or els ye sonne could not be the image of ye father. And here now must we r [...]ast. For we can speake no plainlier, we do only stut and stammer at it. The matter is to highe for our capacitie, and can not be pronounced of in this lyfe.

[Page]Yf the Iewes and Turkes mocke vs, as thoughe we diuided heauen betwene three brethren, whiche rule altogether: so myght we also do, if we woulde lay asyde the scripture. But they do vs wronge to say so by vs. We make not three men, or three Angels, but one diuine substance, and plaine vnitie, in respect of all thinges, whiche are in earth. For the bodye and soule are not so lyke, as God is like hym selfe:One deuine substance and thre persons. But if any man enquire further and aske vs, howe he is called on God? Here we answere after scripture and say: He is named god the father, God the sonne, and god the holy Ghost. For so scripture teacheth, that GOD eternally without beginning begote the sonne. Before all Creatures, before the constitution of the worlde,Colos. [...]. Heb. 1. & before the foundations of the earth, which is also himselfe lykewise eternall, almightie, and iuste, &c. Wherefore Paule also calleth hym the image of the father.

Therfore Paule sayth: Let vs not tempte Christe,1. Cor. 10. Numer. 4. as some haue tempted hym, and perished by serpents. And we may see in this place, how Paule and Moses do agree, as though they spake with one mouth. Moses sayth that the Lorde saide: this people hath tempted me ten times. And in this place onely is the name [...]e [...]ragrammaton, whiche is only attribute and geuen to God, because the only true God hath so said. But Paule pronounceth precisely, who was this god: euen Christ. Hym, saith he, do we tempte euen as certaine of them tempted him. Let him scof out this matter that will: surely I can not. For Paule saith, that it was Christ, whom they tempted. But Moses saith, that it was the onely true God. But at that tyme was not Christe borne, nor Marie his mother, no not so muche as Dauid was borne. And yet notwithstanding [Page] this Paule saieth, yt the Iewes, which were than in the desert and not yet come into the lande of Canaan: tempted Christe, and admonished vs to beware that we should not do likewise, least we fall into lyke punishement. These wordes do proue certainlye,Moses and paule confese christe to be god. that Christ is that man of whome Moyses wrote, that he is the onely, eternall, almighty God. Therfore Moyses and Paule doth confesse with one mouth, although the wordes be diuers, that Christ is true and eternall God.

Lyke testimonies are in the new testament & that very man, whiche can not be denied, but that a man may firmelie proue by them, that Christ is God, and therfore that he is begotten of the father, and hath a certaine difference from the father, thou mayst call it with what name thou wilte, we call it a person, although this name is not sufficient. But otherwise we can not name him. For we haue no proper vocable, so that the father and the sonne are not one person, and yet are they one vnseparable and indiuisible substance and nature, that whatsoeuer is spoken of the father, maye also be spoken of the sonne, excepte this that the father doth begett the sonne eternallie, and not the sonne the father.

So Paule also sayth to the Ephesians at Miletum wher he byddeth,Act. 20. farewell: Take hede to you and to the flocke, in the which the holy Ghost hath put you, that ye fede the congregation of god, whiche he hath purchased by his bloud. This is also a plaine sentence, that CHRIST whiche by his bloud purchased the congregation, is GOD. For this is of a certaynetie, that the church belongeth to none but to God. For she acknowledgeth no man for hyr God. [Page] Wherefore if Christ hath purchased it, and it be his, it must nedes be, that he is God. But truly it is certayne that he hath purchased it by his bloud, wherfore it must nedes folow, that Christ is true God, & eternally begotten of god the father, & borne into the world of the virgin Mary temporallye and corporallie. For so saith Paule here, vnto the pastours: Take hede to your selues, it is no small charge that ye haue, to fede the congregation of god, that is to saye a multitude, whome god hath purchased by his bloud. And this it is to put teachers in remembrance of their hard function & dutie.He speaketh of the popyshe Byshoppes. For although we haue not the ornamēts and apparell of bishoppes, yet is our ministration better and more certain, than theirs. God graunt that we may execute it better, then many of them do. There be many moe lyke sentences in the Gospel of Iohn, as touchyng the godhed of Christe, and yet that the father & the sonne are distincte persons. Which cā not be ouercome by ye iesting of the Iewes & Turkes. Ther is in the new testament great store of such testimonis, wheras ye matter is plaine & very certain. Ther be many also in the olde, but more darke then these of the new. As Iohn in his gospel alludeth very properly to Moyses,Iohn. 1. where as he calleth Christ for his eternall natiuitie, the worde. For so doth Moyses entreate the matter, that god before the makyng of all thinges, had ye word with him, & that it was almightie, as he is, & that god by this word made all things. Here must it nedes be yt there is a diuine substance, betwene god and the word. For both be coeternal, and yet for all that, he that speake the word, and the word it selfe that is spoken, be two distinct persons. So doth the Patriarke Iacob put difference betwene persons. [Page] God saith he, that fedeth me from my youth vnto this present daye:Gen. [...]8. the Angell that deliuered me out of all euil, blesse these children, and make them multiplie vpon the earth. Here he nameth Christ an Angell, not because he is an Angell by his nature and substance. For this were manifest Idolatrie, if he made inuocation to an Angel, and asked blessynge of hym. And by inuocation, he sheweth that this Angell is true God, and yet that his maner is not alwayes as it is of the inuisible God, but that he shall come into the earth, and take our fleshe on him, and be offred for oure sins. Wherof Christ in the newe Testament vseth a certain and sure kynd of speche: the father that sent me. And again, as the father hath sent me. In the Prophetes & in Esaie he saith:Esa. [...]3. Christe called an Angell. the Lord hath sent me, that I might heale the contrite in hearte. again, The angel of his face hath saued them. So Malachias calleth Christe the angell of the Testament.Malach. 3. So that by these two names God and an Angell two personnes are represented,Why christ is called an Angell. yet the substance is one, and without differēce. For he may be an Angell also and an eternal and true god. He is called an Angell for his office and administration, which he as the sonne, hath of the father.

To the profe wherof do belong all the sentences, in the whiche the Prophetes do make mention of the promised seede of the woman, that he shall bryng blessyng vnto vs, and that he shal begyn to set vp the eternall kyngdome,Gen. 3.15.22.2 [...].28. Deut. 18. 2. Reg. 7. Esa. 7.9.11. Iere. 30.31. and make satisfaction for our sinnes, and geue vs euerlasting life. For all these workes are suche as are agreable to no creature. But only it is God, that can do suche thynges. And wheras suche workes be attribute to Christ as to a man in the prophetes: it folowith therof, that Christ is eternall and [Page] almighty god, as Christ saith vnto Philippe: Ioan. 14. If ye will not beleue, that I am in the father, and the father in me, beleue it for the workes sake whiche I do. So saith Esaias. A childe is borne to vs, and a Sonne is geuen to vs▪ All men perceaue this plaine, what it is that a childe is borne, and a sonne geuen, that that must nedes be spoken of a man,Dan. 9. Esa. 9. which hath both a natural lyfe and bodie. What doth the Prophete speake furthermore of suche a man? And there shalbe saith he no ende, of the peace which he shal geue: vpon the throne of Dauid and his kyngdome shall he syt from this time for euer. And he doth expounde this peace, that it shalbe with iudgement and iustice, this man shall forgeue synne, and shall defend his people in all miseries, & succoure them against all ill. And as the thinges before spoken doth declare that he is a true & naturall man, where he is called a sonne and borne a child: So do these thinges proue his eternall kyngdome, his iustice, and his eternall defence of his, & that this man is also almightie and eternall God. For how els could he haue eternal kyngdome and iustice?

And to this do belonge notable sentences,Christ is called Iehoua. Psal. 6 [...]. Ie [...]e. 23. Osee. 3. that be euery where in the Prophetes, wheras they geue euidentlye this name Iehoua to Christ, Osee saith. And after this shal the children of Israell returne, and seke after the lord their god, and Dauid their kynge, & shal tremble at the Lord and at his goodnes. He hath by name made two distinct persons, god and the kynge Dauid, that is, Christe, whiche was promised to Dauid, to syt on his seat for euer,Christe verye god from euerlastynge. and yet he ioyneth after that Dauid and God together in one, wheras he saith that the children of Israel shall seke God and Dauid. For seing that Dauid is to be sought as god is, that [Page] is, seing he is to be honored with like trust, with lyke glorie; with like seruice & worship, either must this be manifest Idolatrie, or els God and Dauid that is to say Christe the sonne of Dauid after the fleshe is one god, as ye Prophete a litle after do properly ioyne them in one,Psal. 110. Math. 22. when he saith: they shal tremble at the Lord and at his goodnes. So Christ him selfe applieth the 110. Psalme, in the 22. of Mathew wheras he affirmeth this against the Phariseies, that it is proued by this psalme, that Christe is not only the sonne of Dauid, but also the sonne of God, that is, god eternal. These testimonies and suche other are diligently to be considered and marked, that we may withstande the deuil and all heresies. And as we haue heard hitherto the testimonials of ye sonne of god our sauiour Christ: So wyl we consider & see the testimonies of the holy ghost, both that he is very God, & also a distincte person:Three persons and one god. that is, he is neither the father, neither the sonne, although he is in al pointes like the father & the sonne, so that our religion is plaine and certaine, for as much as we worship but one God almightie, and not three gods, as the Iewes and Turkes do slander vs. And yet because we wil not despise the difference of persōs, we holde that god the father, god the son, and god the holy ghost, is but one God.

And here again shold we acknoledge our felicitie before god & that with thankes geuing, yt in such hard articles, we haue suche notable, plaine & excellent testimonies in ye holye scriptures,The holye ghost is eternall and almyghtye god. wherby we may stablishe our heartes, & leane therto strongly against the deuill & all the worlde. We haue no nede of mās record. But Christ himselfe doth testifie, and teache very plainely, that ye holy spirit is eternal & almightie god. Or els he [Page] wold not haue put forth his commādemēt as concerning baptisme on such wise,Math. 28. ye baptisme shold be done in ye name of the father, of ye sonne & of the holy ghost. But for as much as ye cōmandement is such in expresse wordes, it must nedes folow, yt the holy ghost is ye true & eternal god, of lyke power & might with the father & the son eternally without beginning. Or els Christ in this worke, wherin cōsisteth remissiō of sin, & life euerlasting, wold not haue set him equal with himselfe & ye father. So Christ also saith: [...]ohn. 14. And I wil pray my father, & he shal send another cōforter vnto you, to bide with you for euer, euen ye spirit of trueth, whō ye world cā not receaue, because he seeth him not neither knoweth him. Marke diligētly this sentēce. For here shalte thou se a very good & plaine differēce of ye thre persōs: I saith he, wil aske my father,An euident [...] probacion of the trinitie. here hast thou two persons, Christ ye son which asketh, & the father which is asked to send an other cōforter. If this cōforter be to be sent frō ye father, it cā not be yt the father is ye cōforter And christ which asketh ye father for this cōforter, can not be ye cōforter himselfe. So yt this is a proper distinctiō of the three persons, which can be scoffed out by no meanes, as the father & the son are two distinct persons so the holy ghost the third person is an other person by himselfe, then is the person of the father or of the sonne, & yet is there but one eternall god.

But what is this third person, Christ doth declare. Weras he saith: whē ye conforter cōmeth whō I will send, the spirit of truth, y• which procedeth frō ye father,Iohn 15. he shall testifie of me. And Christ here doth not onely speake of ye office of ye holy ghost, but also of ye substāce of ye holy ghost, wheras he saith, yt he procedeth, which is as much to say as his proceding is eternal wtout beginnīg. For ye father frō whō, ye holy ghost procedeth, is [Page] 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.Ioel 2. Act. 2. 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 [Page] trueth may be cōcluded by a forme of reason, but whether this be certayne by the worde of god. If ye 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,Colos. 1. Heb. 1. that he is ye 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.Iohn. 4. 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 yt ye 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 [Page] 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,Note well. 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.God the father. 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.God the sonne For we must beleue in none els but in only god. What is the name of this person? His only begotten [Page] 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 yt 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,The workes and office of christe. 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 ye holy ghost,God the holye ghoste. as we geue to the [Page] father and to the sonne wheras we beleue in him. So that this article is plainlie comprehended in the comō crede,The crede of the holy ghost 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,The workes and office of the holy ghost 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 workes of the Trinitie. 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,Act. 2. 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 ye proper workes [Page] 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,Cherinthus the heryetike denied the godhead of christ. 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,Ecclesi. hist. lib. 4. cap. 14. by and by he and his disciples went out with hast, saying this withall: let vs flee wt all hast possible frō this blasphemer. And they say, that not long after, the bathe fell on hym,Examples of gods anger against such as denied the godhead of christ. 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 [Page] and godly byshops, which condemned the error of Arrius. And when yt 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,An [...]nde worthy such an heritike. 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,The article of the Trinitie proued manye wayes. 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,1. Cor. [...]. to make safe, by the foolyshnes of preachyng, them that beleue. For reason can neuer [Page] make any forme of argument, to proue that three are one, and one thre, that God is man,The blindnes of reason. that we when we are baptised, are by the blood of Christ washed frō our syns, and that in ye 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.1. Cor. [...]. 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. [Page] 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.The dignitie and excellency of this gospel. It appereth, that it was apointed to ye feast of the Trinitie, because it maketh so plaine a distinction & difference betwene the persons in setting forth ye high work of God, yt god worketh amōg vs men, whē he iustifieth & saueth vs. For it is certainly pronoūced as touching ye father, yt he loued ye world, & gaue vnto it his only begotten sonne. These ar two distinct persons, ye father & the son, & ech of them hath his propre worke. The father loueth the [Page] worlde, and geueth his sonne. The sonne is become a gift, and as Christe saith here,Iohn 3. the sonne geueth hymself to be lift vpon the Crosse, as the serpent was exalted of Moses in the desert,N [...]mer. 2. 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 ye presence of God for our syn?Gods good wyll towarde man. 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,Nicodemus a louer of christ and because he was accustomed [Page] 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 ye 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 ye 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 yt 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, yt he knoweth not what [Page] 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.The opinion of nicodemus as touching ye doctrine of saluacion. He neuer thought, how ye 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 not haue respecte to the iustice of our workes, but vnto the remission of synne, if thou woldest know God truly and his kingdome And this kyngdome of God doth consyst in the reuelation of the promises and of the sonne of God.Iohn. 1. As Iohn sayth also: The only begotten sonne, which is in the bosome of the Father, hath declared vnto vs. Christ therfore setteth himself against this error, which belongeth not only to Nicodeme, but to al, which seke any other way to the kyngdom of heauen, & to saluation, then by remission of syn, which is ordeyned in the sonne of God, with the renuyng of the olde man. For it is not sufficient to bring vs to the kingdom of God to behold the law of God & his cōmandements, after the reasoning of Nicodeme, & to do the workes therof and to obey God therby as muche as lyeth in our power. He thynketh that this is sufficient, and that god requireth no more of vs.

And doubtlesse the Papistes and mounkes are not [Page] worthy with theyr trifles to be numbred with Nicodeme,The ryghte [...] papistes is not comparable with the ryghteousnes of nicodemus and amongest suche other Iusticiaries. For he with suche other goeth about to get righteousnes, accordyng to Gods law: where as the papists folow the dreames of mans traditions, euen as it were an appointed forme of worshypping, set forth by God: howbeit the law of God dothe nothing diffre from mans traditiō, whē it is applied to forgeuing of sins before God,Luc. 18. as in dede it was applied of ye pharisei. Luke. 18. where he glorieth of his own rightuousnes before god as thoughe he were of the kingdome of God for hys workes sake whiche he dyd, according to the lawe. But Christ teacheth, that God requireth an other maner of thyng to the seyng of this kyngdome, then that thou shouldest thynke that thou myghtest purchase it by the righteousnes of the lawe: And so by this occasion he openeth vnto hym,Rom. [...]. a high mysterie of the Gospell: that is, that God by the lawe hath concluded all vnder synne, that he might haue mercy of all men, and that he might bring them to the kyngdom of mercy, & that he hath no other kyngdom for men. This newe and strange saying of Christ, as touching the kingdom of God, troubled Nicodemus so greatly, that he could not tell whether to go.Why nicodemus came to christe. But there is no better way to make playn this matter then to cōpare thē both together. Nicodemus came not to Christ to bee instructed with the knowledge of the kyngdome of God, but to shewe hym, that he was not stubborne as his companions were, and that he was not out of the kyngdom of God, and he loketh for no other thynge of Christe, then to bee allowed for his wisedome. Hee coulde not thinke, but that he should be in hygh reputation with Christ: but Christ setteth nothyng by the frendshyp of Nicodeme, before he had instructed hym with suche a [Page] doctrine. that he myght perceaue the errour not onely of the foolyshe and ignorant phariseis, but also of the wisest, as touchyng the Iustice of the lawe, and beginneth his disputation (wherewith he endeuoureth to confute Nicodeme, and all other, that had no true opinion of the kyngdom of God, and to enstruct them as concernyng the true iudgement of these thynges, by a holy othe, saying: ‘Uerily, verily, I say vnto thee: except thou be borne a new from aboue, thou canst not see the kyngdome of God.’

This dothe Christ call into question, whiche Nicodemus neuer thought to moue. Wherfore by the sodeyn demandyng and contrarying in an vnknowen matter, he is so abashed, that he could not tell what to answere,The ignoranc of nicodemus. but that he muste nedes declare his own ignorance, wher as he knoweth nothyng at all as concernyng how a synner must be regenerate and newe born to the kyngdom of God. And now consyder here well the pithe of Christes sayinge, where he pronounceth, that no man can beholde and see the kyngdome of Christ, except he be borne a newe. For this is plainly determined, that what soeuer is borne of fleshe and bloud by our parents, with all their powers, as farre as mans power goeth, with al their reason, wil, & doings, with their laws, studies, disciplines, exercises, endeuors, facts, & works can not escape damnation. And hereby doth it appere, how ouerthwart they be, which shewe vtterly as though they taught of the kyngdom of God, and of saluation, and yet as touching the new birthe they speake nothing,The corrupte doctrine of the Pope concernyng saluacion. but as it is euident by the Pope, they enioyn them workes to do, and traditions to folowe, that thereby they may get saluation. But [Page] this is nothing agreyng with Christs doctrin. which teach plainly: if thou be not born again, thou shalt not be saued. And this thyng belongeth not only to Nicodemus, but it pertaineth to all mē, which can do great vertues and actes, as are the examples of the Gentiles, concernyng modestie and loue towarde parentes or countrey, iustice, and liberalitie. &c. For all are not aduoutrers, nor fornicators, theues, and sluggish people: but there are notable woorkes and vertues, and surely the discipline therof is not to be despised, for as muche as God hathe greate respect and regard thervnto in the ten cōmandements. But when they come to this especiall matter to trie, what is the way to the kingdome of God, and what way bryngeth to saluation: the saying of Christ is playne, that all other thinges worke death and damnation, that are without the new byrth and regeneration. Only the new birth can chalenge the inheritance of rightousnes & saluation in the kyngdom of God, as Paule sheweth with euidēt words,Galat. [...]. saying: In Christ Iesu is neither circumcision nor vncircumcision, but onely a newe creature.

The gathering and conclusion of reason is diligently to be marked in this, least we be deceaued. For it resoneth on this wise:Reason. If stealing▪ murder and aduoutry doth displease God: than must it nedes folow, that it is pleasyng to God to absteyne from such thynges. It is not to be denied but it pleaseth God, to auoyd syn, accordyng to the law, and therby to do good workes. And he doth promise and geue rewards for such workes and merits. But yet they can not se the kyngdom of God, which do such workes of the lawe, but onely they that are regenerate and newe borne.Luc. 18. God dothe [Page] not hate the Phariseye. Luke. 18. because he was no robber, aduouterer, vnrighteous as other wer, and in that he fasteth, and payeth his tithes: but God would allowe these things, if they wer not done with a trust to obteyn rightuousnes & saluation before god therby

Wherfore these thinges are diligently to be distincted in teachyng. We must not disproue reason, will,workes saue not. & vertuous sayinges, nor the law, neither preceptes, maners, nor honest liuing for all these things are to be taken for the gifts of God. But when we entreat of this matter, how we must come to the kyngdom of God: there doth none of these thinges preuaile, neyther reason, nor will, nor lawe, nor good woorkes. But thys thing only is of strēgth, to be borne again: & wher this is lacking, there is no hope to come to the kingdom of God.An obiection concernynge good workes. 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,Note this order. 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 [Page] 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.The lawe bringeth no man vnto perfection. 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,water in this place of Baptisme. 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 [Page] els but baptism.Marc. 16. 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.The worde and the elemēt maketh a perfect sacramēt. 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,Anabaptistes▪ confuted. 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,Rom. 6· 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 [Page] this newe byrth is also necessary for children, that they may see the kyngdome of God.Titus. 3. 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,Christes ordinaunce maye not be altered. 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 [Page] 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,The spritish [...] sectaries. 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.

[Page]And this doctrine, how we must be new borne, that is, how we must come to ye 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 yt 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,Marc. 16. & is baptised, he is new borne, & shalbe 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 yt he wil not beleue & knowledge ye 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 ye prophets, & necessarie to saluatiō. Now art thou so ignorāt, yt 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? [Page] 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 ye workes. Wherfore he yt thinketh with himselfe how he might bring men to saluation, let him haue respect to ye newe byrth, as Christ hath here: & let him not beginne it by good workes,Howe saluacion is to be taught. 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 [Page] 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.Iohn. 1. For of this it is certainely decreed: No man ascendeth into heauen but he yt 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,No man by hys owne strengthe cā be saued. or obtaine remissiō of his sinnes & rightousnes, neither by the law, neither by good workes, reason, or free wil. And he yt 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 yt came downe frō heauen:By our fyrste byrthe we are all damned. it is plaine, yt 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, ye law, or free wil? All these things are of no strenght, & they can not bring vs to heauē. But thou wilt say: Are al condēned, & are al wtout saluatiō? [Page] 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 ye secōd part of this celestial & heauēly sermō & of ye very soūd of ye holy ghost, & now he mitigateth ye sharpnes of his first sermō by these words. For it is an horrible & fereful sayīg, yt no mā shal go vp īto heauē, & get saluatiō. But it is spokē to ye intēt yt we shold learne yt our first birth is al sinful, & ther can nothing be foūde in vs, yt may seme worthy of euerlasting life, & yt not only to put down our prid & carelesse liuing, but that we shold tourne, & hūble our selues before god, & aske grace And this is ye beginning of ye true gospell yt according to my former sayīg,By faythe in christe are we saued. euē as no mā ascēdeth īto heauē so yt here yu maist know yt al yt beleue in Christ shal not perish but haue euerlasting life. This is a swete voice & soūd, by yt which ye holy ghost may be felt & perceaued. And both these doctrines are necessary in ye cōgregatiō The first, of sin & of our corrupt nature,The doctrine bothe of the lawe and of ye gospell is necessarye to be taugh & in the churche of christe. yt 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 ye son of god descēded frō heauē, came into the world, tooke our flesh & blood, & died for our sins yt we might be free frō syn, & get ye inheritāce of euerlasting life. He yt beleueth this sayinge, & purposeth surely to sticke therto, is now saued, & shal not be forsakē of Christ nether in life neither in death, but shalbe takē vp vnto hī into heauē.

[Page]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,Rom. 7. 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 yt they shalbe saued by their owne righteousnes before god, but also they persecute the righteousnes,The doctrine of iustificacion by faythe alone impugned of the papistes. 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:Numer. 21. 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 [Page] a brasen serpent, and put hym vp for a signe, he that is stong and loketh vpon it, shal liue.Christe figured be the brasen serpent. Christ here maketh mention of this historie, & applieth it to himselfe, that he must be lifte vp also as the serpent was. And he yt 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, yt 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,When [...] ou [...]e damnacion comethe. 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,Gen. 3. 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,Rom. 6. the reward of sinne is death. And looke wher synne is, ther must death nedes folow. For as much then, as al men,Gen. 2. 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 yt his son shold be [Page] 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,Heb. 4. 1. Pet. 2. 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 ye Iewes, which wold not be brought in beliefe yt ther was so great vertue in sight of such a dead thing. They wold more sooner beleue yt ye 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.By faythe in christ comethe saluation. Therfore few men perceaue this, that all the meanes to come to saluatiō 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 [Page] on the crosse, how that he died for thee, and offred his owne lyfe for thee,Rom. 4. 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 [...]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. Thē that by this we are deliuered from eternal death, whē we behold the man Iesus Christ on the crosse, that he made satisfaction for vs, and vanquished death▪ 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 stōg of the old serpēt 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:A newe lyfe. So lykewyse we are redie to seke the sauing of other men, by geuing helpe, succour, councel, confort, defence, &c.

[Page]And although a Christian man be hurte of other, yet he goeth not about to reuēge, 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 saluatiō, 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.

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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 abrahā 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.

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THE EXPOSITION.

The historie of the rich mā 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 do [...]th name the persones, and describeth the life of thē 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 condiciōs 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 [Page] of vngodlinesse, least couetuousnesse, whiche is the worshippyng of Idolles,Ephe. v. should crepe on a manne before he beware.

But now let vs entreate of the examples by thē self. And first of all,What is putforthe to vs in Lazarus example. the exāple of Lazarus teacheth vs, that we iudge not godlines without fruite for the painefull life. For the kyngdome of heauen, whereto godlinesse would vs to haue chief respect is with this condicion, that it can not bee in this life without persecution and affliction. For no christian man ought to thinke with hymself, when he is vexed, that God therefore careth not for hym, or that he forgetteth hym. For this is the maner of God, that whom he loueth, them he chastineth, that thei by this chastment, maie lesse licenciouslie sinne. Whereas if it were not for the punishemente, thei would liue more carelesse,Prouer. iii. Hebre. xii. Apoca. iii. and haue lesse regard to flie synne. Wherefore a godlie manne ought not to thinke, that affliction is an euill token. But let him rather gather thereby, that GOD loueth hym, and careth for hym, as saieth the wise man. The soonne that the father loueth, he chastineth.

Wherefore menne are herein greatly deceiued, whiche of this present fortune will iudge of the will of GOD. In deede all these giftes are the blessyng of GOD, housholde stuffe, riches, health, perfite senses. &c. but all these thynges are not immortall. For at length we must departe from them, and thei can not be had with vs from hence. And this is the greatest perill ioyned thereto, when the riche of this worlde do not trust in the liuing GOD, i. Timo. vi. but in fraile riches, so that at length thei departe voide of all [Page] godlines, and haue riches and other like giftes of GOD as for occasions to synne. And there can bee no other waie to auoide perill in this, then either that thei iudge thē self, or els suffer GOD to iudge thē by diuers tribulacions, least thei become voide of their duetie dooyng in godlines, praiyng, faithe, and studie of his worde.The spirituall and true blessyng. But the true and perfecte blessyng of GOD, whereby gods goodnes maie and ought to be perceiued, is not onely of present thynges, but also of eternall riches, that GOD hath called a man to the Gospell, wherein we learne how GOD is mercifull for his soonnes sake, and pardoneth synnes, and will saue vs for euer, and in the meane tyme whilest we bee here, he will defende vs of his goodnes against the deuill, and the tyrannie of the worlde. He that doeth consider this gift truely, although he be destitute of temporall thinges, although he bee nedie, sicke, despised, or otherwise troubled. &c. yet shall all these thynges seme light vnto hym. For in comparison of eternall thynges, thei are verie small. If he lacketh money, yet is he sure of Gods mercie. I [...] his bodie bee sicke, he knoweth, that he is called to euerlastyng life, and that it is promised to him bothe in worde and Baptisme. And so in all other tēptacions, whatsoeuer chaunceth, inwardly thus doeth he comfort himself: this will endure but for a tyme, the best is to come, whiche can be taken frō me by no misfortune. For GOD is mercifull to me for Christes sake, whiche also is my father, and will put me in an euerlastyng enheritaunce.

And this was the cōforte of this miser Lazarus. [Page] There lacked no sense of paines in his bodie, wheras he mourned ofte and wepte. Yea his hearte also had his prickynges, by the whiche it was broken and discoraged, whē he sawe himself oppressed with many burdens of sickenesse, pouertie, contempte, whereas the riche manne, had store of all thynges. But here also brast out the moste greuous tormente of al, where as he was cōstrained to heare the testimonie of Gods lawe against hym in his moste calamitie and makyng for the wealthie riche manne. For these thoughtes troubled hym sore, when he thus reasoned in his harte: If thou haddest doen thē thou shouldest now haue liued therein: this riche man hath liued therein, and therefore, he hath doen them. The aucthoritie of GOD is in the voice of the lawe. How greate this temptacion is,The comfor [...] of Lazarus. none knowe but thei that hath proued it. But he had a sure cō fort against this, when he saied thus in his hearte: I se that this is the will of GOD, after this meanes to mortifie my sinfull fleshe, & seyng it is so, I knowe it shall not longe continewe, within a fewe yeres, this will come to an ende, and all thynges shalbe in better case, when the lorde shall take a waie the manifolde troubles of the iuste, and deliuer theim therof. For the promesse is sure that GOD is mercifull vnto me, and that for Christ his sonnes sake he doeth pardon synnes, and riddeth theim from the cursse, and take theim to his mercie and grace, that putte their trust in hym.

Wherefore although this presente state be hard, yet will I paciently take it. If men care not for me, nor can finde in their heart to geue me their leauynges, [Page] whiche thei are not wonte to deny to their dogges, yet this is my comfort, that GOD is mercifull vnto me, and suffereth me not to lacke the eternall goodes. In the meane tyme I will bide these hard and bitter thynges, vntill at due tyme a better case shall come. And it is like that Lazarus had suche thoughtes first, as a man may gather by his name. For Lazarus in Hebrue is Eleazar, The name of Lazarus, what it signifieth. & signifieth, God helpe, so that in no man he trusted, but in GOD onely. Then is this also a token thereof, whereas the Euangelist saieth, that Lazarus was carried by the Angelles, into the bosome of Abraham. For this is nothyng els, but that Lazarus embraced with a suer faith, the promes made vnto Abraham, that is, that all should be blessed in his seede, and thereof he tooke hearte of grace in this state, so that if he had been holde as accursed of al the worlde, yet he doubted not but he should obtaine this blessyng, through the blessed seede. And this maner of saith caused him at his death, to bee carried vp into the bosome of Abraham.

And Christ would vs to looke diligently on this example. For christian men must looke for no other, but to suffer neede and trouble with Lazarus. He that is without comfort, can not haue pacience, and yet will despaire at last. For the nature of fleshe and reason can not be chaunged, excepte there be helpe in the worde of GOD, and in the studie thereof. For thus dooe menne thinke alwaie, that in aduersitie GOD forgetteth vs, and regardeth vs not, for els would he helpe vs and succour vs. And there is not suche wisedome in our myndes, as to comforte our [Page] selues with the hope of that, that is to come. Wherfore there riseth murmuring against GOD, and iudgyng of hym, whereof at lengthe ensueth the blasphemie of desperacion. And so at the laste we fall frō GOD, hate hym, and looke for no saluacion at his hande, ioyning to our present miseries, eternall paines also. The example of Lazarus is put forthe,The historie of Lazarus is diligently to be considered in ye tyme of the crosse. for the Godlie to defende them selues thereby against this daunger. He was after the descripciō of Christ moste wretched. But because he suffereth not the promesse of Christ to be taken from his mynde, but loketh stedfastlie for euerlastyng life, & in the meane season obeieth Gods will in all poinctes: he is gloriously recompensed for all this at his tyme, and in stede of a little paine, he obtaineth euerlastyng pleasure and comfort. This is the example of Lazarus, whiche christian men in al their crosse and trouble ought to beholde, that thereby thei maie be admonished, what is beste for theim to doe.

The other example is of the riche man,The riche man. whiche in this life liued in prosperitie at his desier, but in the life to come, was in all miserie and paines. And here muste wee consider the certaintie of Christes testimonie. For he putt foorthe this example speciallie, that carelesse and coueitous hypocrites, might knowe of their miserable ende in the life to come. Wherefore we ought to consider, the truthe of this matter with our eyes, howe the riche man is horriblie tormented in flames, in suche wise that it can not be written with penne, nor expressed with wordes. And that the chiefe and speciall cause of these tormentes and paines is:The cause of the riche mā nes dānacion bicause he beholdeth the [Page] felicitie of Lazarus, whom before he despised and disdained, neither can he haue asmuche as a droppe of water from him to coole his burning therewith. And furdermore, he is constrained to suffer this paine perpetually, without hope of remedie. But what is the cause, why that miser is caste into suche pain without ende? Not his riches, neither for that he apparelleth hymself, and liueth by his gooddes. For these are the giftes of GOD, so that there bee measure in vsyng them, and be not wasted riotously. For if these thinges be vsed in the feare of GOD, and with thankes geuyng, GOD will not disalowe it. But this is the cause, for that this riche manne hath store of goodes, clotheth hymself and liueth riotouslie, & yet he hath no respecte of the life to come, he hopeth for no longer life, when this life is come to an ende, he careth not what becommeth of him in the other life. All his care and studie is, to geue him self to pleasure and pastyme in this life, as though he had nede of nothyng els. As Christ doeth admonishe in the Gospell of this, that our heartes be not ouerladen with surfet and drounkennes,Luke. xxi. and with the cares of this worlde. This is one cause of his damnacion.To haue no respect to the poore mānes nede. For of this it foloweth, that he regard not the worde of GOD, neither is he any thyng moued either at his promises, or at his threatninges, so that in this life he maie not bee defrauded of his luste and desires. The second cause is, that he sawe Lazarus nede before his face, but yet accordyng to the Prophet, he openeth not his hand to the nedie, but rather after the Euangelist, the dogges shewed more humanitie to this miser, then did the riche [Page] man. He thought not on this, that the great plētie was geuen to hym to thentent, that he should help the needie. But like an vnsaciable gredie gutte,Esaie. lviii. Luke. xvi. he loued greate heapyng of all thynges together, and yet is he nothyng moued with other mens lacke and nede. These sinnes crieth for vengeaunce before God, that after a little pleasure of this life, he maie haue euerlastyng punishement.

This example doeth Christ setforthe before vs, that we might beware of his iudgement, and of synne, that we might not geue our selues without care to surfetting in this life, as though there were no other life to come, and that we should not forget the poore. For he that hath suche plentie of goodes, that he maie helpe the poore,Math. xxv. Iames. ii. and yet doeth not, he shall in the laste daie suffer greate paine and tormente, at what tyme he shall see the poore whom he despised, before his face in greate ioye and felicitie, to his owne greate sorowe, as the riche manne did the Lazer. Contrary wise, he that hath helped many, and doen them good, shall take greate pleasure thereof in the life to come. This is a more harde case, that the riche man in all his heate and burnyng, is denied a droppe of colde water.

Wherefore let vs not forget the poore and nedie,The poore must be regarded. but let vs helpe and succour them, not onely after the accustomable maner, as when we geue a half-penie to beggers, or suche like, as euery man is able after his degree. But an almose shall then bee moste acceptable, when euery man after his power in his vocation, doeth maintaine the commō [Page] felowship, and whom he can: That is, that euery manne vse and tourne his crafte and gaines, and what so euer he occupieth, to suche purpose, that no man be deceiued, no man be defrauded, and that loketh not onely to his owne vantage, that he deceiueth no man by waight and measure. For it is not vnknowen, what craftes and guiles be emō gest them that fell. A daie were to little to expresse all the fraudes that are vsed in certaine occupations for gaines. Wherefore when it is vprightlie doen, yea in the leaste contractes and bargaines, that be, it is in a maner a very almose deede. And contrarywise, that that is doen with fraude and deceite, is plaine theft. And thei shall be iudged no otherwise then for theues of GOD in his Iudgemente, whereas all these couetous and riche shall behold Lazarus, whom thei haue deceiued so many waies in their bargaininges, and hath spoiled them of their goodes, and after the maner of this riche man, thei shalbe punished with euerlastyng paine.

After this sort maie euery man make his craft and occupaciō, to be an almose pleasyng God, and not onely temporall blessynges shall therof ensue, but as Christe saieth,Luke. xvi. we shall gette vs frendes in this life, whose testimonie shall profite vs in the life to come. But the worlde can not bee brought vnto this beliefe. He that hath a stocke will nothyng diminishe thereof, but rather encrease it. He that hath none, studieth al that he can to make hymself an heape of substaunce, caryng not how he come by it. Wherefore God can not but plague [Page] the worlde, vntill at the last, hell maketh an ende of all. And yet can not the worlde be amēded, neither by plagues, neither by threatnynges. But is not this the greatest madnesse that is, to prouide in perilles, that we suffer not hunger when there is scarcitie of victuals? But why then doe we not take hede in that case, whereas if we offende, there shall ensue eternall paines? This iudgemente is so muche the more greuous, bicause it can neuer be chaunged, beyng ones dooen. For there remaineth no hope of remedie. Abraham and Lazarus, as thou hearest here, are not onely vnwillyng to coole the heate with a little water, but also vnable.

What an ouerthwartnesse is this then, that we so little regarde this greate daunger of ours, and seke not rather remedie for it?The greate blindnesse of men. The light trifles of this life doe sore vexe vs, while we se to our dignitie, and to suche as bee ours, that we maie make prouision for theim, with all the commodities of this life. And when men haue gotten these thynges, now thei labour no farther, as though thei had gotten all. But when thei haue not that, thei endeuour with all studie and care to come thereby. But in the meane season thei haue no regarde of this thyng that is moste necessarie, vntill thei fall sodainly into this snare, euen into this iudgemēt and damnacion.

And this is the cause, why Christ putteth forth the example of the riche manne, to withdrawe vs from the care of thynges present,i. Timo. vi. and to make vs geue more hede to euerlastyng life. For if this rich man had not geuen ouer his heart to worldly prosperitie, [Page] but had rather trusted in the liuyng God, he had neuer come to this place of tormente and destruction. But now, contrary to the precepte of God. He drowneth vp himself with riches, and forgetteth his state to come. He applieth all thynges onely to his desiers and lustes, and will suffer no other thyng to come into his mynde. Contrary to this teacheth Christ, that we should watche, least we suffer with the riche man euerlastyng death, as a recompence for this little ioye.

Luke. xxi.These twoo examples are suche, as neuer ought to fall out of memorie, that firste of all in tyme of trouble we might haue a suer trust and comforte: Then also that in the prosperitie of this world, we fall not into daunger of euerlastyng death. And to this also doeth that belong▪ that Christ speaketh after, that the riche manne perceiuyng his owne cause to bee paste remedie, yet careth for his brotherne, and desireth that Lazarus might be sente to his fathers house, least that if thei continue in their olde conuersacion, thei also should fall into like punishemente. But Abraham denieth hym that, and saieth: Thei haue Moises and the Prophetes, let them heare theim. But when the riche man proceded, & alledged that there should ensue muche profite by this message, if the deade should goe preache to theim that liue: Abraham answered: If thei heare not Moises, nor the Prophetes, neither will thei beleue if any should come to thē, from the deade. Now this riche man vnderstandeth, that he that will escape this, hath neede of repentaunce, and perceiueth▪ that that maie chaūce [Page] to other, as it chaunced to hym, that although the worde of GOD and the Preachers thereof, abide with men in the worlde, yet it doeth not moue thē neither to repentaunce, neither to amendement of life. Wherefore he thinketh it beste for his bretherne, if one frō the deade, that could tell of thinges inuisible, should come vnto theim. Neither would this seme to vs also other wise then the matter requireth, if suche a Prophet should come emongest men.

But Abraham can not be perswaded to allowe this, and therefore he saieth.The woorde of God muste onely be takē hede vnto. He that will escape this paine, muste haue respecte to nothyng but to the Prophettes, and that this is the onely waie to escape the daunger of eternall damnacion. But he that will heare neither Moses nor the Prophettes, it were in vaine if one should rise from the dead, or if an angell, or GOD himself should preache. For suche would neuer bee brought to beleue. This is an high praise of the worde of GOD, and of the ministerie thereof, whereas men are necessarily bound to it, so that thei ought not to thinke that there is any other meane, to auoide this pestilence and destruction. But what doeth Moises and the Prophetes teache? these two thinges specially. First, thei shew the promised sede of the woman, that should breake the serpentes head, that is, should depriue and strippe the deuill of all his power, and make good the damage taken in paradise. Unto this seede, that he is the sonne of GOD, The doctrine of Moises & the Prophettes. and bryngeth diuine power and righteousnesse to vs in the yearth, bothe Moises and the Prophetes [Page] are whollie applied, and of this thei teache, and commaunde, that when this cometh, & the Gospel is preached, that men should heare, & geue credite there to.Gene. iii. He that after this sorte heareth Moises and the Prophetes, firste of all he will despeire of his owne workes and power, and will trust onely in this seede, that it onely is the blessed seede, and that it dooeth restore to vs that are accursed, the blessyng.Gene. xxii. So then faithe in Christe Iesus is the onely and true waie, whereby we maie be deliuered from synne and death, and get saluacion.

Faithe.This sauiour with his comforte, was not regarded of the riche man. He tooke his wealth end felicitie, to be a sure token of his owne righteousnes.Temporall prosperitie is no sure token of Gods fauour. For as men are wont to gather by aduersitie that GOD is angrie with them: so like wise whē thei are in prosperitie, thei take it for a token of Gods fauour, whereas yet temporall blessyng is of no great weight. And commonlie it chaunceth that the vngodlie are more fortunate then the Godlie. But if thou canst heare him, that geue thee good councell, beware thou trust not in thy riches, but trust onely in hym, of whom Moises and the Prophettes speake, or els thou shalt haue none other ende then had the riche manne, whiche had Moises and the Prophettes, and yet beleued not.

Good worksThe seconde thyng that Moises and the Prophettes teache is this: that forasmuche as al trust of righteousnes and of saluacion, consisteth in the promised seede, we shewe obedience to GOD, and dooe that he biddeth, and flee that he forbiddeth. For that is as muche as to feare GOD, and to kepe [Page] his commaundementes. But he that had rather obeye his owne lustes then Gods lawe, he can not glorie in this, that he is the soonne of GOD, and careth for GOD, but rather he can neuer be without this care, wherein he feareth, least GOD should come sodainly, and iudge hym emong the damned. So that these twoo thynges must nedes be ioyned together, that is, faithe & obedience toward GOD. Faithe is required, to deliuer vs from our synnes,Faithe and obedience toward God is required of euery christiā. and to make vs the children of GOD. Obedience or Charitie and her workes are also required, that we might shewe suche obedience, as belongeth to children, and that wee prouoke not GOD to wrathe by our synnes, and that wee haue a good conscience, whiche thei can not haue, that continewe still in open synne without repentaunce. And finallie, feare GOD, and keepe his commaundementes, and yet truste not in that righteousnes before GOD. But onely trust in Iesu Christe: then shalte thou be out of all perill. For suche faithe onely is able to preuaile against sinne and death. And for as muche as GOD hymself hath commaunded obedience, he doeth alowe it, although it be vnperfite. For that is not alone by it self, but is ioyned with faithe, by the whiche wee are pardoned of that, that is lackyng in obedience.

And so Moises and the Prophettes are to bee heard, that we maie learne thereby faithe in Christ, and true obedience. This did not the riche manne: wherefore he is now punished with euerlastyng damnacion, and so are all thei, whiche heare Moises & the Prophettes, and yet obey not their worde. [Page] But thei that heare and beleue, that is, beleue in Christ, and knowe that GOD is mercifull vnto vs for his sake, and imputeth not our synnes vnto vs▪ and that he will geue vs saluacion, and after that feare GOD, and obeye not the deuill and the fleshe, but looke to GOD and his will: thei are those that belong to Lazarus in the bosome of Abraham, and shall be saued with Lazarus for euer. The whiche thyng GOD graunte vs for his sonnes sake Iesu Christe, through the holie ghost. Amen.

The .ij. Sondaie after Trinitie Sondaie. The Gospell. Luke. xiiii.

A Certaine man ordeined a greate supper, and badde many, and sent his seruaunt at supper time, to saie to them that were bidden: Come, for all thynges are now readie. And thei all at ones, began to make excuse. The first saied vnto hym: I haue boughte a Farme, and I muste needes goe and see it, I praie thee haue me excused. And an other saied: I haue bought fiue yoke of [...]xen, and I goe to proue theim, I praie thee haue me excused. And an other saied: I haue maried a wife, and therefore I can not come. And the seruaunte retourned, and brought his master woorde againe thereof. Then was the good man of the house displeased, and said vnto his seruaūt: Goe out quickly into the streates and quarters of the citie, and bryng in hither the poore, and feble, and the haulte and blinde. And the seruaunte saied: Lorde, it is doen as thou hast commaunded, and yet there is roume. And the lorde saied vnto the seruaunte: Goe out into the high waies and hedges, and compell them to come in, that my house maie bee filled. For I saie vnto you, that none of these menne whiche were bidden, shall taste of my supper.

THE EXPOSITION.

[Page] THis Gospell or parable taketh occasion, of the miracle,Luke. xiiii. when Christe healed the man that was sicke of the dropsie in the Pharisies house. For the Euangeliste saieth, that thei watched to trap Christe. Wherefore Christe geueth sharpe sentence against them, when he rebuketh them of their ambition and pride, in that thei did striue who should sit in the chief roume, vntill at laste he beginneth to reproue his hoste, tellyng him that he should not call to his feaste the riche and wealthie, that can recompence hym, but the poore, whiche should recō pence hym in the life to come. And after these wordes one of the geastes stepped forth, willyng to declare his deuotion, and saieth: Blessed is he that eateth bread in the kyngdome of GOD: As though he greatlie regarded GOD and his kyngdome. But Christe perceiueth the hypocrisie, and putteth forth a plaine description thereof, she wyng what maner of deuotion it was, that this man and suche other haue, and that thei regarde neither GOD, neither the kyngdome of heauen. Thou, saieth he, shewest outwardly, that thou haste a greate desire of that, that is to come. But if a manne should saie as it is: Thou art of that sort of geastes, whiche are bidden to a feaste with greate loue and gentlenes, but thei for their businesse and goodes can not come. That man is specially touched with this taunte, whiche stept out of all that sorte, to declare his deuotion. As though he should saie: Thou saiest, that he is happie that eateth breade in the kyngdome of heauen, but if thou wouldest marke what thou saiest, [Page] thou shouldest perceiue that thou art one of that sorte, whiche will not come when thei are called. This saiyng is greuous and hainous, if a man consider it well.Math. iii. For Christe was now in hande with the moste wicked and hurtfull generaciō of adders, whiche satte doune with hym at the table, not to learne, but to marke if thei could take hym by any meanes in a trippe. And here is the beginnyng of the parable. That there was a certaine manne that made a greate supper, and sent his seruauntes to bidde geastes, whiche excusyng them selues, refused to come vnto the supper. The first saied, that he had bought a Farme, and that he must needes goe see it. An other saied, that he had bought fiue yoke of oxen. An other saied, that he had maried a wife, so that the maister of that Supper was despised, and laughed to scorne. In so muche that the maister beyng greatly moued for their vnworthie behauior, prouided that the lame, blinde, & beggers. &c. should bee brought and constrained too come to the Supper. And as concernyng the other, he saieth on this wise: Thei shall not tast of my supper. This gospell maketh verie greuously against the Iewes and Gentiles. Now will we prosecute the parable in order.

Who made this supper.The manne that made this Supper, is GOD, whiche is a sumptuous and a riche feaste maker, and hath after his riches and maiestie prepared a Supper, whiche is called great, not so muche for the respecte of the maker thereof, whiche is GOD (albeit it might be worthelie called a greate Supper, for that cause onely) but because the meate it self also is magnificent and greate, that is, the gospell,This supper is the Gospel yea Christe hymself, whiche is in the Gospell sette before vs to feede on, that he for our synnes [Page] thorowe his death hath made satisfactiō, and hath deliuered vs from eternall death, from helle, from the wrathe of God, and damnacion. This doctrine as concernyng Christ, is the greate supper, to the whiche he calleth his geastes, that he maie sanctifie them by his Baptisme, and comforte and confirme theim by the Sacramente of his bodie and blood, so that nothyng at all is lackyng, that is requisite and necessarie to the greatnesse, magnificēce and plentifulnes thereof, and for the gorgious and gentle intertainemente of the geastes: so that for this cause it maie well bee called greate, euen for the sumptuousnesse and the delicates, whiche are so dressed and prouided, that no man can sufficiently expresse it with tōgue, nor thinke it with heart. For the meate and drinke thereof is eternall: after the whiche there followeth neither hunger nor thirste, but it so satisfieth theim, and quencheth their thirste, that a continuall ioye ensueth. And this supper is not onely inough for one man,Why it is called a greate supper. but it is sufficient for all the worlde, if it were muche bigger and larger. For the Gospell saieth this: he that beleueth in Christe, that for our sake he was made man, and borne of the virgine Marie, crucified for our sinnes, and ascended into heauen, and sitteth on the right hande of GOD the father. &c. he that beleueth so, doeth liue for euer. Where as it is farre other wise with mannes meate. For when hounger is this daie putte awaie, yet to morowe, it will retourne againe. But this meate is euerlastyng, and is neuer consumed. And by this doeth he declare to the hypocrites that were present, that this supper [Page] was of an other sorte, then that, that was set before them. And yet are thei of suche malice and wickednesse, that although thei prate muche therof: yet thei proudely despise, GOD, and his bountifulnes, euerlastyng life and saluacion, and in the meane season set muche more by other thynges. It followeth in the texte.

And he called many.

These many that were called are the Iewes, and all the people of Israell,Who are the geastes. whiche from Abrahams tyme, were specially called by the Prophettes. For the seede was promised to the patriarke Abraham, by the whiche this blessyng should bee gotten, and so this Supper was first shewed vnto hym, as to the chief and father of this thyng. After that the Prophettes entreated more largelie therof,Gene. xxii.xxvi. and xxviii. and brought the people to this poinct, that in the will and diligence of GOD, nothyng could be lackyng, but that thei were sufficiently called. Wherefore Paule in his Epistles alwaies putteth the Iewes before.Roma. i. To the Iewes firste, and to the Grecians saieth he. And when it was time to come to the feaste, that is, when that tyme was come, that Christe should be borne, dye, and rise againe from the deade:Who wer the seruauntes. the seruauntes went forthe, Ihon the Baptiste, the Apostles, and said to the people of Israel that were bidden. Hetherto hath there been callyng to the supper, but now is the supper set on the table. Your Messias is borne and dead, and is risen againe. Wherefore come in season, that ye maye receiue parte of this gorgious supper, that is, that ye maie receiue the blessyng promised, and be deliuered [Page] from the cursse and damnacion, and obtaine health and saluacion. This message was specially shewed to the chiefe of the people, whiche had the spirituall and ciuill administracion. But how did thei take this message?

And thei began all to make their excuse.

In this are the geastes that were present reproued, and specially, that masterlike fellowe, whiche before Christe had craked of the kyngdome of God, and the meate thereof: Blessed is he that eateth bread in the kyngdome of GOD. Christe doeth interprete to this man his saiyng: If thou, saieth he, carest for this, how happie thou art, this will I say vnto thee: the supper is now set on the table: Ihō the Baptiste is come. I and my Apostles doe call you to supper. But ye doe not onely refuse to come, but also imagine excuses, why ye come not, so that by this meanes your sinne is double. Ye despise the Gospell, and can shewe no cause why ye should so doe, fearyng least ye should lese your opinion of holines, rightuousnes, and wisedome. And herein ye synne specially, and by frowardnesse passe all your other synnes. It were to muche not to geue credence to Gods worde. But when contempt is ioyned thereto, yea and wickednes compted rightuousnesse, that truely passeth all synnes. And the Papistes in this folowe the example of the Iewes.The stubb [...] nes of the Iewes and Papistes against the Gospell. Yet doe thei still stubburnly defende their doynges, as touchyng the one kinde of the Lordes supper, & their vowed chastitie, with all other abhominacions. Yea thei condemne vs also, punishe vs, and banishe vs, because we will not consente to their [Page] abhominacions, But let theim haue their owne will. Peraduenture thei will make a rod for their owne taile. This was also the excuse of the Iewes: we can not receiue this doctrine, because it is against the priesthode and law, whiche GOD gaue vs by Moises. We muste see to the preseruation of our countrie. So the first laieth for his excuse his Farme, the seconde his Oxen, and bothe of theim thinke their excuse lawfull. The thirde is more proude for his newe maried wife, and therefore he despiseth the supper. These three thynges doe containe the descripciō of that kyngdome of GOD, and of the breade, whereof that maisterlike felowe and hypocrite made mencion. For Christ take the paine to tell hym and all mankinde, that thei seme outwardly to haue a greate desire of the kyngdome of God, and of this eternall bread: and yet thei thinke farre otherwise of godlines, then thei shewe openly. For thei knowe onely this kyngdome of GOD, whiche consisteth in corporall blessynges. But when thei are called to the supper of eternall blessinges, thei regard not, this kyngdome of God and bread.Psal. xviii. The Psalme calleth them straunge childrē, whiche thinke that godlines is onely gaines and vauntage. All these thynges might be described by them selues, but bicause the parable belongeth to the Iewes, and to the hypocriticall kinde, we will now shewe the meanyng of the Farme, the Oxen, and of the wife.

Firste the Iewes laye for their excuse Moises lawe, and all the ceremonies. For when the Apostles did teache, that after that there should bee no [Page] more nede of the temple, nor of the lawe,The Farme what it signifieth. bicause the greate high priest Iesus Christ, was reueled now out of the tribe of Iuda: and that thei should hope for saluacion onely by hym and his Sacrifice: thei could not brooke this doctrine, but decreed rather to forgo Christ, then the lawe. And hereof it chaunceth, that yet thei looke for the commyng of their Messias, and trust that he will restore to them all againe, that is, bothe the priesthode, and kingdome,The error of the Iewes. as it was in Dauides tyme, and that he will geue theim store and plentie of all thynges. That doeth Christe here reproue by the buiyng of the Farme, when he saieth: I will goe see the Farme that I haue bought, that is, we Priestes doe labour, and goe to Harueste, that is, we gouerne the people (as Christe call all teachers, workemen,Math. ix. that sowe the Gospell) & we must care for our priesthode. Wherefore when the Apostles doctrine was contrary to theirs: thei condemned it as false, and so this supper could not be allowed of them, and yet thei thought in their owne iudgemēt, that thei had a iust excuse.

So doe the seconde also bring their excuse (whiche were in the ciuill gouernaunce) by the Oxen.Oxen, what thei signifieth For oxen doeth signifie the gouernours of the people. Many calues haue compassed me, and many oxen, hath besieged me saieth Dauid.Psalm. xxii To vs (saie thei) is the kyngdome and politike order committed, and we must not depart from it. And if we followe this doctrine, we shall put all thynges in a hasarde. Wherefore these teachers muste bee ridde out of the waie.

The thirde saie: the Gospell is a doctrine, that [Page] forbiddeth coueteousnesse,A wife, what it signifieth. and commaundeth all men to caste their heade, life, goodes and money into perill for Christes sake: wherefore we will not come: we will possesse our house and familie without all daunger.To marrie a wife, what it is. &c. For here to marie a wife doeth not signifie dishonestie, but to dooe all thynges, whiche belōg to an housholder, as when meanes is founde to encrease the goodes, and when the famelie and the aduauncement therof is procured, whether it be doen with honestie or dishonestie. For the Iewes thought here vpon that, if thei fulfilled the rightuousnes of the lawe, thei should haue the blessyng that Moises promised them, that is, the blessyng of corporall thynges, of cattell, of golde, of wiues,Psal. cxiiiii. of children. Wherefore thei loked onely for those thynges, that their store house might be full therof, and flowyng ouer out of this into that. And thereby thei thought them self rightuous, and for that cause to be blessed of GOD.

Why the Papistes are so loth to receiue the Gospell.So doe our Papistes also excuse theim selues. Thei saie, that our doctrine is true, but yet for all that, thei muste not departe and swarue from the holy churche, leaste there should rise a sedicion and scisme. Yea thei thē selues also do feare, that if thei should receiue this doctrine, that their owne churche and power should decaie and perishe. Whereas neuerthelesse onely the Gospell maketh the true churche of GOD, and dooeth represse all vniust power and sedicion. Furdermore, couetuousnes is the cause and impedimente, that thei receiue not the Gospell, for bicause thei see that the Gospell is defended with a verie simple garde, that is, with pouertie [Page] and persecution. But what will be the ende of this? Suche as was of the Iewes.Beholde, and beware. Thei defended their lawe, priesthode, kyngdome and riches, so longe and so stubburnely, vntill at laste thei were all ouerthrowen and loste all, so that now thei liue emong straungers, as banished persones, and sure of nothyng, and can not come to the felowship of this supper. For the Lorde purposeth now, to bid other geastes, and bicause he is despised of them, he despiseth them also, as it foloweth.

The good man of the house was displeased, and saied to his seruaunte: Goe out quicklie into the streates and lanes of the citie &c.

As though he should saie: if ye set so muche by your Farmes, Oxen, wiues, that ye care not for my supper, that is, if ye holde so faste the priesthod, the kyngdome, and the richesse, that ye put a side me and my Gospell: this I tel you before, that ye shal loose all together. And I in the meane season, will prouide me other geastes. Wherefore thou seruaunt get thee out into the streates and lanes of the citie, and bryng hither the same, the poore, the maimed and weake. And so it chaunceth to the Iewes. For when the princes, priestes, and all the chief emongest the people, despised the Gospell for the causes aboue rehearsed, GOD receiued the humbe fishers, whiche is a poore and a despised sorte. As Paule saieth to the Corinthians.i. Cor. i. Looke brethren on your vocacion, how GOD hath not chosen many wise men after the fleshe, nor many mightie, nor many of high degree, but he hath chosen the foolish thinges of the worlde, to confoūde the wise. The weake [Page] hath GOD chosen to confounde the stronge. The obscure of the worlde hath GOD chosen and the abiectes, and those that are of no reputacion, to bryng to naught those thynges, that are of reputacion. &c. And accordyng to this sentence, whatsoeuer thyng in this people had the preeminence in holinesse, wisedome, power, or riches, it is reiected, bicause thei despised the Gospell. Contrarie wise Christ receiued the simple, and obscure, as Peter, Andrewe, Simon, and Bartholomewe. &c. whiche were Fishers and verie poore men. Whom no manne thought worthie to execute the smallest offices for the chief Princes and Priestes. For thei wer the outcastes, and as Esai saieth, the dragges of the moste excellent wine. So that the excellentest of the people, the priestes, the riche heades, the nobles, the glorious, were caste awaie for their vnbelief, euen as a tunne of good wine, where remaineth onely the dregges, whom Christ here dooeth call the poore, the weake and the blinde. Those doeth Christ here poinct to the kyngdome of God, and not the Pharasei and his, whiche doeth faine that thei set greatly by the kyngdome of GOD and the bread thereof. But Christ dooeth declare, what suche hypocrites doe meane: ye would, saieth he, haue Farmes and Oxen. But as for this supper of the kyngdome of GOD ye care not. Wherefore this supper belongeth onely to the poore. As it is saied, the poore receiue the ioyfull tidynges of the Gospell.Math. xi. For the rulers, the holie, and the wise despise this Supper, and be vnworthie thereof. He could not haue spoken more geuously against the [Page] Iewes, and specially against this man, that craked of the breade of the kyngdome of heauen, and yet vnderstoode no more of this kyngdome, then consisteth in Farmes, Oxen, and other present thynges of this life, that their region might not be depriued of the priesthod and kyngdome, whatsoeuer becommeth of Christe and his Gospell. For thus thought he, that he had no nede of Christ, to attain thereby the kyngdome of GOD. But that GOD would saie to hym and to all the Iewes: Come ye Iewes, and high priestes, ye holie men, ye princes, ye excellent citezens: for you is the breade and supper prepared. But (saieth he) thus goeth the matter: ye are called, but ye dooe not regard. Ye excuse your selues, and affirme that your excuses be lawfull. Wherefore I reiect and refuse you, and receiue the vile multitude, as the lame, the weake, the blinde, the halte, the poore. &c.

And thus farre this Gospell belongeth to the Iewes. For he speaketh of the lame and weake, that are in the streates and lanes of the citie, and he calleth the people of the Iewes a citie,Why the Iewes are resembled to a citee. bicause that people was well ordered and ruled. For thei had the lawe, ceremonies, rites, temple, priestes, kynges, and all thynges ordained of God, and written by Moises. Now he sendeth his seruauntes in to the high waies, and commaundeth theim to bryng geastes, wheresoeuer thei maie bee had, yea the beggers that sitte by the hedges. &c.

And the Lorde saied vnto his seruaunte: Goe out into the high waies, and vnto the hedges, and constraine theim to come in, that my house maie be full.

[Page] The callyng of the Gentiles.These that lye at the hedges are wee Gentiles, whiche dwell in no citie, whiche haue had no forme of seruice, but haue been Idolatours, and knewe neither our selues, neither God. Wherefore all that we haue, maie well be called, an open fielde, where all thynges lye open to the deuill at his owne will. Goe thither, saieth he, and constraine them to come in. For this is alwaies the frowardnes of the world to resist the Gospell, and not to brooke the doctrine thereof. Yet neuer the lesse, this feast maker would haue his supper often to be vsed. For he bestoweth all this coste and charges, that he maie not lacke men to be merie, and make good chere with hym, although he should bee faine to raise theim out of stones. And this is the very cause, that GOD made the worlde so large and wide,Why God spareth the worlde. whereas yet now of late, he hath had sufficient cause for mannes sinne, to make bothe it and mankinde more lesse and narowe. But he doeth not so, bicause as yet he hath not geastes sufficient to furnishe his supper. Wherfore, wheras his seruauntes bryngeth the Gospell to vs also, this is a token to vs that are Baptized and beleue, that we pertaine also to this supper. For we are those iolie felowes liyng by the hedges that is to saie, blinde, poore, lame, and Gentiles moste desperate.

Of compellyng to come vnto the supper.But how dooeth GOD constraine vs, whereas there is nothyng doen of compulsion, in all his seruice allowed? After this sorte he dooeth compell: he causeth the woorde to be preached vnto vs: he that beleueth and is Baptized, shall be saued, he that beleueth not, shall be condemned. Wherby he setteth [Page] before vs, bothe heauen and helle, death and life, wrathe and mercie.Math. vxi. Ephe. ii. Psalm. li. For first of all he declareth vnto vs our synne, and our greate corruption of nature, that we maie feare, when we heare that we are borne the children of wrathe, in the kyngdome of the deuill. And this is in deede compulsion and constrainyng, when there is greate feare for the wrathe of GOD, and thereby we are driuen to call for helpe. And when that is so brought to passe, by the preaching of the Gospel, that the heartes dread, then muste we proceade in doctrine,Note well. that yet the synners fall not to desperation for their synne, although thei haue neuer so iuste cause to despaire. But let them rather folowe this councell of GOD, that bicause thei are Baptised, let them heare the Gospell, that preacheth of Iesu Christ, that he died for vs, and made satisfaction for our synnes on the crosse by his death. If thou beleue this, thou nedest not feare the wrathe of GOD, and death euerlastyng, And so thou as a true geaste, hast a roume in this magnificent and glorious supper, and art therby fedde, made fatte, and in good likyng.

And so to compell,Of the maner of compellyng, whiche the Pope vseth. is to make a manne afraied for synne, and not to compell, as the Pope dooeth, with curssyng, by booke, bell, and candell. He doeth not cause any true feare in the conscience. For he teacheth not truly what is synne. But he magnifieth his owne trifles, and cursseth hym that will not kepe his Ceremonies, and mennes traditions. But the Gospell openeth synne, and the wrathe of GOD from heauen, that all we, none excepted, doe liue in synne, and are vngodlie. This thyng doeth [Page] GOD commaunde to be shewed vnto vs by the Gospell,Roma. i. whē he saith to the Apostles. Go and preache repentance. But repentaunce can not be preached, but by the openyng of the wrathe of GOD, Luk. xxiiii. against all men, because thei are full of vnbelief, contempt of GOD, and other synnes. This wrathe ought to terrifie them, and to make their cōscience quake for feare, that thei maie compell theim selues and saie: O Lorde what muste I dooe, to auoyde this miserie (Then shall it be saied to hym, sit doune in the supper and eate. For there are many tables full of meate, and yet voyde of geastes. Thou art christened, therfore beleue in Iesu Christ, that he hath satisfied for thee. Thou hast none other remedie against this destruction, then to be Baptized and to beleue. For then shall wrathe be ended, and greate plentie of grace, mercie, and remission of sinne sent doune from heauen vnto thee, to thy greate ioye and sing [...]ler comfort.

What it is to compell.Wherefore, to compell is nothyng els, then to preache repentaunce, and remission of synne: To shewe the wrathe of GOD vpon synners, and mercie vpon theim that beleue. The wrathe and repentaunce, causeth a great thrist and desire of grace. And this is the true waie to this supper. And now there is one churche made,The beleuyng Iewes and Gentiles are one churche. bothe of the Iewes and Gentiles, and all are generally called poore, nedie, lame, and weake. For after the feare of the conscience, thei gladly embrace the Gospell, and desire mercie. But thei that refuse to doe this, be thei neuer so prudent and wise, haue this sentence giuen against theim: Thei shall not taste of my Supper▪ [Page] that is, the wrathe of GOD shall remaine vpon them, and thei shall be damned for their vnbelief. For GOD (as I saied before) hath no respect, how riche, how wise, how holie thei be. Wherefore bee thei neuer so carelesse, be thei neuer so sure of them selues: yet shall thei proue by experience, that this sentence is not vainly spoken, where Christe here concludeth: Thei shall not taste of my supper. But we that receiue it, and feare for our synnes, and doe not despise the grace of GOD, whiche is offered vnto vs in the Gospell for Christes sake, we shall obtaine for wrathe, grace, for synne, eternall rightuousnes, and for eternall death, eternall life.

This sore Iudgement is now a daies (as it appereth) moste euident emong the Iewes and Turkes, whiche haue no saueryng of the Gospell, yea,The Iewes, Turkes and Papistes abhorre this supper. rather thei so muche abhorre it, that thei can not finde in their heartes so muche, as to see it, or heare it. It chaunceth also likewise, with the Papisticall high priestes and bishops, whiche are so little filled with this Supper that thei scarslie taste it, or smell it. But we, whiche by the peculiar grace of GOD, are set in the middle of the light of this Gospell, are filled, and well fedde, and are become lustie and strong, and are glad to be at this supper. The Lorde graunte vs to continewe therein vnto the ende. Amen. Amen.

Christes intent therefore in this parable, is to exhorte vs, that we haue the Gospell in high estimacion, and that we ioyne not our selues to theim, whiche haue high stomackes, by reason of their prudence, wisedome, power, and holinesse. For this sentence [Page] is giuen, as touchyng their castyng awaie and damnaciō of theim, that thei shall not tast this supper. As thei were caste awaie in the people of the Iewes, and onely the vnpure dragges wer reserued: so shall it chaunce to vs also, if we set more by Farmes, Oxen, and wiues, that is, by our spirituall and ciuill dignities, and temporall possessions, then we doe by the Gospell. He speaketh a greuous and a verie terrible thyng, with plaine and simple wordes: Thei shall not taste of my Supper. As though he should saie: my supper is not to be despised, for it is of an higher price then their farmes be, despise thei it now neuer so muche, & although thei set more by their Farmes, Oxen, and wiues, then thei doe by it. There shall come a time, when thei muste depart from all thynges, from Farme, from Oxe, and frō wiues, so that thei would faine then taste of my Supper. But then shall it be saied vnto theim:Math. vii. I knowe ye not. Now I lacke no geastes. Let your Farmes, Oxen, and wiues comforte you.Greuous threatninges againste the despisers of this supper. These shall giue you a better Supper, for as muche as ye despised my supper, and cared not for it. There was greate prouision and coste made in this supper, but althynges semed vile vnto you. If there be more good fare and delicates in yours, goe to it a Gods name: spare not, I will not lette you, onely this I saie vnto you, ye shall haue no part of my Supper.

These thynges shall bee dreadfull in that daie, when GOD shall with plaine wordes call his supper, life euerlastyng, and their Farmes and Oxen, eternall fire, and shall not chaunge his sentence any [Page] thing, but that thei shall neuer taste of this supper, that is, thei shalbe voyde of all hope of saluation. Wherefore these woordes are not lightly to be estemed, whiche declare the euerlastyng wrathe of the housholder. For this is the propertie of greate men, when thei are earnestly moued, thei speake not many wordes, but that that thei speake, is ponderous and weightie. For thei thinke more greuously inwardly, then thei speake outwardly. And how muche more dooe these brief woordes signifie, the vnspeakeable wrathe of GOD, whiche no man can pacifie? Yet we esteme them as little, as though a gester or skoffer, whom we might worthely despise, had spoken theim, or as though GOD had spoken these thynge in sporte. Neither doe we heare or se, that, as the wordes be in the texte, GOD is angrie with vs, and that thei proceade of a greate anger and wrathe, and that he is neither foole nor childe, but the Lorde and GOD aboue all, before whom all thynges doe tremble and quake,Psal. cxiiii. and as the scripture saieth, the mountaines with their foundatiōs and the seas and floodes, flie from the face of GOD. Onely man is so stiffe necked, that he can not feare, but rather despise GOD and mocke hym.

But we preachers are excused. For we exhorte you with all diligence, that ye regard and set more by this supper, then all riches and goodes. Wherfore at that daie, all the worlde shall beare vs recorde and confesse, that we are blamelesse. For we set forthe this doctrine so earnestly and studiously, that our very aduersaries doe heare it, and condēne it for heresie. And we are not muche discontēt that [Page] thei so dooe. For hereby doe thei confesse that thei haue heard, read and seen, that we haue dooen our message.

But if we haue not holde our peace, but haue taught earnestly and diligently, yea and preached so muche, that our aduersaries saie, we are to vehement: let this man be our iudge, whiche commaunded vs so to doe. And lette hym defende them, and condemne vs. We doe not refuse to be iudged, which haue the true GOD, the true Christe: and the true Churche on our part. This matter shall be plain, when all hidde thynges shall be made open. In the meane season lette vs praie to GOD, that he will preserue and kepe vs stedfast, in suche doctrine and faithe through the holy ghoste. And doubtles we shall be welcome to this supper. The which thyng our heauenly father graunte vs for Iesus Christes sake, through the holie ghost. Amen.

The .iij. Sondaie after Trinitie Sondaie. The Gospell. Luke. xv.

THen resorted vnto hym, all the Publicanes and synners for to heare him. And the Phariseis, and Scribes murmured, saiyng: He receiueth synners, and eateth with theim. But he put forthe this parable vnto theim, saiyng: What manne emong you, hauyng a hundred Shepe (if he lose one of theim) dooeth not leaue ninetie and nine in the wildernesse, and goeth after that whiche is loste, vntill he finde it? And when he hath founde it, he laieth it on his shulders with ioye. And assone as he commeth home, he calleth [Page] together his louers and neighbours, saiyng vnto them: Reioyce with me, for I haue founde my Shepe whiche was loste. I saie vnto you, that likewise ioye shall bee in heauen, ouer one synner that repenteth, more then ouer ninetie and nine iuste persones, whiche nede no repentaunce.

Either what woman (hauyng tenne grotes i [...] she lose one) doeth not light a candle, and swepe the house, and seeke diligently till she finde it? And when she hath founde it, she calleth her louers and her neighbours together, saiyng: Reioyce with me, for I haue founde the grote whiche I loste. Likewise I saie vnto you, shall there be ioye in the presence of the Aungelles of God, ouer one synner that repenteth.

THE EXPOSITION.

OF all the Gospelles that are reade through the yere,A Gospell of singulare greate comfort. this is the moste comfortable: In the whiche Christe teacheth of his office, as of a Shepherd, how he maketh inquisition for synners, and restoreth theim, that thei maie not be plucte in pieces of the Wolffe, that is of the Deuill. And this was the occasion of this sermon of Christe. When all kynde of synners and Publicans drewe nigh vnto Christe, to heare his worde: the Scribes and Phariseis seyng that, laied it to Christes charge as a crime, that he vsed the companie of this kinde of men, with whom GOD and thei that are beloued of GOD, could haue nothyng to doe: and that by this, he did declare, that he was farre vnlike GOD. Christ answereth, and alledgeth a iuste cause of his doing, that is, that he doeth nothing otherwise, then the common maner of men is, yea, and that in inferiour matters, when [Page] their chief care at all tymes, is to recouer that is loste or in daunger, that hereby he might reproue the vntolerable frowardnes and arrogance of the Phariseis, wheras thei giue iudgemēt so vnshame-fastly of a matter that thei vnderstande not.

And that the matter maie be the better perceiued: the questiō is this, whether there is any place for synners in the kyngdome of GOD? For if there be not, Christes doing was worthely reproued, that whereas he professeth hymself to bee the sonne of GOD, yet he companieth with theim that are not of the kyngdome of GOD. The Phariseis & Scribes are deceiued, in iudgyng Christes doyng, bicause thei knewe not truly, what is the kyngdome of GOD, and yet thei thought theim selues moste perfect thereof. This is the cause of their false iudgement.The iudgemente of the lawe concerning sinners. Thei knewe Moises and the Prophetes, by cōtinuall readyng and studie, but after this vnderstandyng, that the woorkes of the lawe muste be doen, and that he that doeth theim, is now allowed as rightuous before GOD, but he that doeth theim not, is banished as an outlawe from GOD. And after this vnderstandyng, thei iudge of Christes doyng in this place, bicause that GOD by his lawe, hath put a plaine determinaciō of his kyngdome, out of the whiche synners are excluded as aduersaries, and that Gods kingdome ought to be taken no otherwise, then GOD determine it hymself, and that synners are not to bee admitted, nor receiued emong suche as are of GOD.

And this is the verie iudgement of reason also. For as sone as there riseth any sense of synne, naturally [Page] there is had respect vnto the wrathe of God,The Iudgemente of reason cōcerning synners. whiche is alwaies dread and looked for in synne. For thei iudge that he can haue no hope in the mercifull God, which stireth hym to wroth with their synnes. As Adam and Eue maie be an example:Gene. iii. as sone as thei had transgressed the precept, thei could not abide their owne conscience, thei seke to be hid▪ and dare not come in sight. And yong children also declare this to be true, when thei are in any faute, thei seke corners. For this is the nature of synne, to make the hearte afraied,Synne, and the nature thereof. bicause it dooeth alwaies feare wrothe and punishemente. Contrarie wise when the conscience is pure and fautlesse, it trusteth well in it self, although other mennes iudgementes be neuer so muche against theim. Like as all reason therefore in synne, doeth naturally flie from God, and for her vpright and honest behauiour, is wont to haue confidence before God: So the Phariseis in in comparison of them selues, whom thei thought iuste, exclude synners. Thei did see, that thei were directe againste the lawe of God in their doynges, and therfore thei also pronounced plainly, that thei ought to haue no place in the kyngdome of God. Thei suspect Christ also, that he doth not after Gods will, bicause he had to doe wt such.

But consider thou this with thy self,Before God and the lawe all menne are synners. to what case the matter will come, if synners should be excluded from God and his kyngdome, as the Phariseis thinke? For although thei suppose, that there is a kinde of men that liueth without synne, yet GOD and the lawe knoweth none suche. For although euery manne committeth not adulterie, [Page] slaughter and thefte, yet before God no manne is without synne, yea, and those synnes are the more greuous, if thei fall in a manne that hath wisedome and strength to resist them. If then the Phariseis iudgement be true, that GOD doeth tourne awaie from synners, it maketh as muche against them selues, as against other. For by the lawe, are not onely reproued the sinnes of the Publicās and of synners, but also their owne & all others. Then will it followe, that no men haue place in the kingdome of God. So that the Phariseis are proceded so farre by ignoraunce, that as thei are fore against other, so giue thei a moste greuous sentence against them selues. But all their ouersight riseth here of, bicause thei knowe not why Gods lawe was giuen, neither what corruption of synne there is in all men. And as in other thynges, one errour bringeth an other, so here also of the kyngdome of God, doe these hypocrites knowe nothing, whiche must nedes be set vp by Gods grace and goodnes.

But Christ groundyng his reason on true principles, openeth the misterie of the Gospell, vnknowē to naturall witte, and to all that followe the rightuousnes of the lawe: that is, that God hateth not sinners, nor willeth their death, and that he declareth this his will in Christ: whom he sent into the worlde, to bring home againe to their foldes, shepe that straye from their flockes, and that all his intent hath onely respect to the fulfillyng of the Gospell,Iere. 18.33. Esaie. lxi. Luke. iiii. that the loste and straies maie chiefly be regarded, and that all the will of God might hereby bee declared, and the Gospell opened to the poore.

[Page]This is plainly an other kinde of doctrine, then the doctrine of the lawe and Phariseis, whiche taketh not here seede and roote in our nature, but is brought from heauen by the sonne of God: as saith Ihon. No man hath seen God at any time,Ihon. i. the onely begotten soonne, whiche is in the bosome of the father, sheweth hym forthe. For no man knoweth that will of God, that he is not angrie with sinners nor damneth them for their synnes, but receiueth them rather to his grace and saueth them: but all knowe the contrary. Wherefore the feare of the wrothe of GOD is naturally ioyned with synne. But Christe teacheth vs here by his Gospell,Luke. xv. that GOD is otherwise mynded towarde synners, and that he is not angrie, but mercifull, and that the Angelles in heauen reioyce, when synners repent and amende. This doctrine must be the better marked, bicause it semeth contrary to our reason, that we by it maie confirme our conscience. For he that in suche temptation, followeth reason and iudgement, goeth hedlong to the Deuill, and there is no remedie against desperation. Wherefore this goeth the matter, we must agree surely with Christ, contrary to reason and al other thinges, that although we are synners,Why God refuseth not sinners. yet that by Christ we must be reuoked and called againe, as shepe goyng a straye, vnto the place of our saluacion. As Christ setteth forth a plaine parable in this place, to the declaracion of his moste excellent office.

In diuers other places doeth the Gospell declare, why God casteth not awaie synners,Ihon. iii. as in the third of Ihon, that GOD is suche, that hateth not the [Page] worlde, but loueth it, so that he giueth his onely begotten soonne, for the recoueryng thereof, that the worlde maie haue confidēce for these sacrifices sake, and maie not despeire for their synne. For although God might haue helped vs otherwise, yet he purposed to doe it by his soonne, so that we should haue no cause to doubte of his deliueryng and redemption. For this is moste true,Note well. that God is more pacified by the death of his sonne, then offended by our synnes.

Furdermore, there is an other cause set forthe by Christe, why God casteth not awaie synners. For he sheweth that sinners are a portiō of Gods substance, whiche fell from him, & yet God hath suche respect to the matter, that he regardeth not the greatest thynges that he hath, vntill that that is loste be recouered. And all this waie of recoueryng is sette vp by Christe, as he hymself saieth in this place. Wherfore it ought to seme no maruell, if he make a searche for synners, that straye from Gods houshold, to bryng them home againe. For he is sent for this very cause to bryng home synners againe, and if he should dooe otherwise, as the Phariseis appoinct hym, he could not execute Gods commaundement.

The tender affection of Christe toward sinnersBut it is verie comfortable to see the affection of Christe toward synners, whiche is described in the tipe and figure of this careful and studious shepherd, whereas he followeth after the straye shepe, takyng no care in the meane season of the reste, and when he findeth her, he beateth her not, but handleth her gē tly, as though she were blamelesse. He taketh her on his shoulders, and at his retourne he maketh ioyfull gratulacions with his frendes. All whiche [Page] declareth the greate bounteousnesse and loue of Christ toward man, whiche if it should bee well cō mended and set forthe, had nede of a long sermone. The declaracion of this loue, resteth chiefly in hym that is loste, weake, and in perill, as, men doe testifie in suche thynges that thei loue.Loue. Loue is vncertaine, when there is any sure trust of aduauntage. But when there is daunger, and yet there is more care for that that is in daunger, then for all that is safe: this is naturall and true loue. Yet this maye not bee compared with the shadowe of the greate affection of Christe. He searcheth for them,Of the marueilous loue of Christe towarde penitent synners. of whō he was greuously hurt, as shepe goyng a stray, and as though thei wer in peril without their owne fault and when he findeth them, he put them on his shulders. What thyng maie a man inuent, that is more comfortable and swete? Whereas he followeth after thē that are fugitiues, and by their owne fault seke their owne destruction, ioynyng theim selues with the deuill, that is Gods aduersarie, and stoutly defendyng his parte, and holdyng with Gods enemie the Deuill, againste Gods kyngdome. He pursueth not after theim (I saie) as after his hurtfull enemies, but searcheth them out as miserable shepe that are in peril, & endeuoureth wholy hym self to recouer theim, before the Woulfe oppresseth theim, that is, that thei dye not in their synnes. For this shepherd doeth alwaies crie after the shepe goyng a straye: I will not the death of a synner,Exe. xxxiii 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 [Page] 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.The lawe bryngeth no man to saluacion. 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, Christe onely saueth. 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 [Page] 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,Ihon. iii. 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,Esai. xxix. Math. xv. when he bryngeth hym againe on his shoulders, maketh the heart full of hope, confirmyng it [Page] 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 cō fesse 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 [Page] part against the Phariseis and Hypocrites,In heauen also is a place for synners, if thei repente and beleue. 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.Phil. iii.

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,Diuers kindes of sinners 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.What sinners shall haue place in the kyngdome of God. 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,Roma. viii. Gala. v. but must kill and slea their concupiscences and woorkes of the fleshe. Suche synners doeth Christe beare againe [Page] 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.Impenitent synners. 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.What the worde of god teacheth. 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.The woorde of God defendeth againste desperation. 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 [Page] 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.Deferre not thy conuersion to God. 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,We ought after the example of Christe to seke vp the lost synners. 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 [Page] first parable belongeth onely to Christ our sauiour,The parable of the shepehearde belongeth co christ. The parable of the woman perteineth to the congregacion of christ. 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 cā dell, 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.

The vertue of gods wordAnd 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,Ihon. x. i. Peter. ii. our Lorde Iesu Christ graunte vs, through the holy ghost. Amen.

¶The .iiij. Sondaie after Trinitie Sondaie. The Gospell. Luke. vi.

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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 shalbe 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 shalbe 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,A newe life is required o [...] euery true Christian. 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 [Page] mercie,What mercie is. 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.

Math. v. Roma. xii.But we that are christians muste be mercifull, euen as our heauenly father is, not onely to our frendes, but to all men, yea to theim that hate vs, to them that offende vs, and semeth vnworthie of our good will and benefite. This great displeasure and anger of ours, whiche wee declare by bitter and hatefull woordes, is to ouer come: as when we saie, what shall I medle with suche a knaue? I am sore hurte of hym. His slaunderyng tongue is not vnknowen to me. What? Should I helpe him? No truely. And he were full of Magottes, I could not finde in my heart to doe him good. And this is the lessō that our nature teacheth vs, as touching lende mercie, whiche onely hath respecte to our companions and riotfelowes, but as for other, it abhorreth vs vtterly to shewe any mercie.

But Christ seketh a remedie for this fault, when he requireth vs,Math. v. to doe good to our enemies, and to theim that hurte vs, Suche mercie (saieth he) is [Page] mete for a christian, as your father of heauen hath. For without this ye can not be his sonnes, nor my brethren, whiche haue redemed you, with my blood from synne and deathe. Doubtlesse, ye haue offended your heauēly father manifolde waies, you haue broken his commaundementes in all poinctes. And God hath a iust cause by your sinne to saie:The exceadyng greate mercie of god toward synners. should I giue my sōne for suche vnthriftes? yea, rather let thē die as thei haue deserued. For thei for sweare them selues, thei slaunder, thei are giuen to coueteousnes and to adulterie: thei leaue no kinde of wickednes vndoen, let them goe for me, and for their leudnesse leudely perishe as thei deserue. This maie GOD (saieth Christe) laye against you, but he doeth not, yea, rather for all the iniuries ye doe vnto hym, he hath mercie vpon you, and doeth you good, giuing you not onely bodie and life, foode, and familie, wife and children, and for all them liuelode, but also his owne sonne, and life euerlastyng.

Suche mercie also must we vse. For what if one haue hurt and offēded thee, what is that in respect that thou hast offended GOD so often, and so greuously? Wherefore, if Gods mercie be so greate, that he giueth his sonne for his enemies, to deliuer thē from death and synne, by hym, and also giueth all thynges beside, as life, bodie, soule, substaunce, yea, and that when he hath rather an occasion to take vengeaunce, to punishe and to plague: Put this before thee, for an exāple, that thou maiest saie thus: Although this man hath hurte me greuously, and maie seme worthie of a misfortune at my hande, yet will I not reuenge. For els my mercie should not [Page] be christian like, but like the Gentiles. If he hath doen me wrōg, perchaunce I haue otherwise deserued it. Now when he hath nede of my helpe, I will not requit euill for euill. For I se that he hath nede of helpe, and that it is in my power to helpe hym. For thus dealeth my heauenly father with me. &c.

This is proued true in our Cornemongers.It is euidently seen, how full of wickednes and wrong, the husbande menne and the people of the countrie be. If thei could sell the vilest thyng thei haue, for the moste highest price, thei would not feare to doe it. The tounes men and citezens also, hath very corrupt maners, thei scrape together substāce by right or by wrong, thei care not how: Thei liue riotuously, thei deceiue and defraude as many as euer thei can. This might well moue other to stomacke their doyng, and to deny theim helpe, when thei are in aduersitie. But a christian hath a precept cōtrary to it, whiche is, that he should not remember any displeasure doen vnto hym. What is this to me (saith he) if thei be wicked & leude:A goodly similitude. shall I giue vp therefore my purpose of well doyng? Yea, I will doe rather after the maner of a good tree, from the whiche if a man plucke, beate, or shake doune fruicte, it bringeth out the more the next yere with out paine. So will I doe. If I haue doen good for thee, and thou shewest thy self vnkinde, and dooest me a shrewde turne for it, yet will I not hereby be compelled to forsake well dooyng. If thou art a thornie bushe, and canst doe nothing but pricke, yet I will not become like vnto thee in life, but I will rather shewe my self a fruitfull vine,God the father is sette forthe to vs for an exāple. to bring forth swete grapes. For so doeth my heauenly father. He [Page] geueth to wicked people and vnthriftes, housholde stuffe, liuelode, clothyng, goodes, bodie and soule, peace, seasonable weather, and all thynges necessarie. He giueth vs the light of the Sonne, whereas we rather haue deserued Brimstome and fire from heauen, but yet we haue it not.Math. v. For he will not bee made a churle for our vnkindnes sake: but he saith: If you are disposed to bee naught, yet will not I forsake my naturall goodnesse: I will giue bothe Sonne and water from heauen, to the good & euil.

And this is the example, that Christ appointeth vs to followe, that we also likewise maie be mercifull, and not prouoked to malice, by other mennes malice, after the maner of the worlde, that reuengeth and pursueth his right. This maie not christian menne doe. Yea,Math. v. Roma. xii. rather thei ought to praie for their foes, that GOD will make of them profitable and fruictfull plantes, whiche are now wilde, thornie, and baren bushes. And this is, be you mercifull, as your father of heauen is mercifull, whiche is also moste bountefull, euen to his very enemies.

But we must put in a caueat in this place, and beware that wee take not this doctrine of mercie so, although all kynde of reuengyng,All reuengemente is not forbidden. were disanulled hereby. For there are diuers persones, in one christian man. A christian, and the disciple of Christ doeth not reuenge. But after this, there be diuers descriptions of offices, as of fathers in a familie, of Iudges in a shire, of Magistrates in a citie, of Erles in an Erledome, of Kynges in a Kyngdome. All these offices can not bee without reuengyng. And thei that are in theim, should offende, if thei [Page] should not punishe,The Magistrate beareth not the swerd in vaine. suche thynges as are dooen against the common wealthe. For by the commaū dement of God, in this must those thynges be performed,Roma. xiii. whiche are ordained of GOD, for the preseruation of the commonaltie, that the offenders bee punished,Folishe pitie marreth the citee. and breakers of order restrained. For if any manne would exercise ouerth warte mercie, it would euidently appere, to what poincte it would come, when foolishe mercie shewed to a fewe, shall be tourned to the vtter vndoing of many. First are thei betrayed, to whom this vntrue mercie is shewed: then ensueth the breakyng of discipline & rule, without the whiche the worlde can not consiste in safegard. Wherefore GOD requireth this of all gouernours, and ouerseers of order, that accordyng to their office, thei vse straight punishement, and if thei cease to doe so, let theim knowe thei shall giue accompt thereof to the high magistrate, whiche is God hymself.

Wherefore this commaundement of Christ, consisteth in a certaine respecte to an other order, that is, that the sonnes of GOD, that is to saie, Christiās followe the example of the mercie of their father. But whereas GOD garnisheth vs also with other persones,A good lesson for rulers. when he maketh vs fathers, Lordes, magistrates, Iudges, Princes, Emperors. &c. we must not thinke, that this lawe of mercie belongeth not vnto vs. But this is to be performed with all diligence, that we see to our office straightly. And yet that this, that must nedes be dooen with seueritie and straightnes, hath his gouernaunce of mercie, and that nothyng be doen to satisfie our owne lust. [Page] To sight therefore is doen now and then, a woorke of greate crueltie and sharpnes, where as in deede it maie well bee coumpted, an acte of mercie and clemencie.

As when Ioseph accuseth his brethren to his Father, as his duetie was,Gene. 37. concernyng their leude doynges, although he was euill spokē of, as a blab emong his brethrē, yet hath he more regard to the truthe and his owne office, whereas he vnderstandeth, that al that wer of that houshold, yea and his brethren also be bounde so to doe, that thei hide not the enormities of the familie, nor conceall the fautes of other. So after that neighbors, citezens. &c. Hath certaine offices of seueritie,To punishe euill doers, is a great work of mercie. for the behoue of the common wealthe, although thei seme to sightfull of vnmercifulnes, yet in deede thei are the very woorkers of mercie. The maister and fathers are mercifull, when thei punishe the disobediente and stubburne. The Magistrates are mercifull, when the wicked are put to execution. And Princes, whē thei resist wrongfull violēce, with power of armes, and when thei maintain the innocent against tyrantes. Mercie is the chiefest intent, why al these thinges (that are cruell to sight) are doen, least all thynges should lye open for the Deuill to make hauoke. If al men cā not be holpen by sharpe correction, yet must it bee seen, that all mennes saufegarde and wealth, be not brought into hasarde, by leuitie and mercie▪ Wherefore it was necessarie, to sette forthe the other offices, nexte the precepte of mercie, leaste vnder the pretēce of vntrue mercie, the deuill should destroye all to gether, yea and that vnder the pretence [Page] of religion and godlines. And this is a greate subtiltie of the Deuill, that againste the moste necessarie offices of mercie, he inuenteth the names of a blab, a traitour, a tyraunte, a termegante, a spoyler. &c. But no manne ought to be feared from his duetie, and from true mercie for this, but let hym dooe rather that, that is profitable for the saftie of man in deede, then that that semeth to sight.

Wherefore youth must be diligently instructed, as touchyng those offices, that thei maie learne to doe that is good in their first yeres,Youth ought to be brought vppe in the knowledge of Gods misteries. that afterward when thei by ripenesse of age, shall attaine to more and waightier offices, that require seueritie: Thei maie knowe how to vse alwaies true mercie, emongest the citezens, bothe in house kepyng, and also in a common office. Neither let them be withdrawen at any tyme by guile and desimulation, from the true vnderstandyng of thinges. For thei doe muche hurte in a commonaltie, that either in congregations, cities or families, doe suffer good order to decaye, by vntimely mercie.

Thou must therefore take diligent hede, to what ende this precept of mercie is giuen, that first of all thou regarde the commaundementes of GOD, specially made vnto thee, to shewe thee thy duetie, and yet that all these ought to be mingled with mercy. Then remember, that thou take paciently al wrō ges, and be not withdrawen therby, from thy well dooyng. As thou haste an euidente example of the Sonne, whiche is not greued, that the very adulterers, and vsurers, are guided by his light. But let them take hede, whiche now doe so abuse the mercie [Page] of GOD in his giftes,Synne scapeth not vnpunished for euer. and the paciēce of the christians. For thei shall haue no good and ioyfull ende, that heapeth vp from daie to daie, wrathe vpon wrathe for thē selues. For the more thei escape now vnpunished, the greater shall their punishement be hereafter, as the examples of stubburne childrē do declare, which when thei refuse to be ruled by their parentes, thei fall into the handes of hangmen. For GOD suffreth not his pacience, long to be mocked and dalied withall.

But as I maie retourne to my purpose: it appereth by this precepte, what is Christes councell▪ euen that we should earnestly embrace godlinesse, and doe suche workes emong our selues, as be true and vnfained. Wherfore he commaundeth vs to be mercifull, not as the Heathē be, whiche shewe mercie vnto them, from whom thei loke for helpe, and so that one hande should washe an other:Mercie is to bee shewed not onely to frendes, but also to foes. But as the father in heauen, whiche sheddeth out all thinges plentuously, that are necessary for vs, so that there is sufficient for all men to gather, not onely for the good, whom he could dispatche in one daie, but also for the euill. For GOD doeth not suffer his goodnes to wither awaie, bicause there be many euill and vnkinde. Yea, rather in this poincte, the euill are better prouided for. This example, saieth Christ, put I forthe to you, that professe my name, not onely to doe good to your frendes (for this vertue maie bee also in the Gentiles) but also to your enemies, as ye se that your heauenly father, grudged no man the light of the Sonne, no not asmuche as the theues, robbers, adulterers, vsurers, whiche [Page] are not worthie to looke on this moste beautifull creature, and to take any benefite of hym. But yet thei are not shutte out, neither doeth this good father, suffer his goodnes to be withdrawen from his housholde, for the leudnes of the wicked.

Doe you, saieth he, likewise. Suffer not pacience to be taken from you. Bee not lesse beneficiall for other mennes faultes, as the worlde is wonte, when it craketh: All thinges are full of ingratitude and churlishenes. A manne can neuer doe to little. But this is not true. It is no greate thyng to helpe your frendes.Christes exhortacion to the christians For the Gentiles will no longer dooe good, then when thei looke for like, wherof if there be no hope, farewell good doyng. Hereof it appereth that this benignitie, commeth not out of the fountaine of Charitie, but groweth in drie places, and will sone wither awaie, by a little blast of impatience. But you Christians must dooe good with more perfectnes, yea, to your owne enemies, loking for no like kindnes and requityng. And thus must ye thinke in the meane season: what if thei be vnkinde? Yea, GOD hath so greate power, that he can punishe the vnkinde, by diuers instrumentes, by water, fire, and stones. &c. Wherefore seyng I am sure of this, that all these thynges shall bee punished,The loue of the christiās differeth gretly from the loue of the Gentiles. I am purposed to kepe my accustomable liberalitie & mercie. And this is a very Christian minde and loue, whiche is not in the Gentiles, whiche do good no lenger, then when thei mete with kynde men, and them that will doe the like. When these be lackyng, Charitie also continueth not. Contrariewise, the Charitie of Christian men, doeth good [Page] without ceasyng, and although many benefites be cast awaie vpon the vnkinde, yet ceaseth not their will of well doyng. Now doeth Christe procede, and deuideth mercie into diuers partes.

Iudge ye not, and ye shall not bee iudged: Condemne not, and ye shall not be condemned. Forgiue, and it shall be forgiuen you.

Christe would haue vs godlie in deede, that we should not crake of faithe and the Gospell in wordes, as the moste parte doeth, that boaste them selues to bee Gospellers, and prate muche of Christe. But if the matter be well tried, thei are but dissemblars. And a greate part deceiueth them selues, and perishe hereby with their hypocrisie.The heauenly father iudgeth vs not: neither ought wee to iudge other. This hypocrisie would Christe gladly restraine. Wherefore he putteth forthe to vs, no straunge or vnknowen example of his father, doen to our profite, that as we fele his goodnes and humanitie, so we should shew our selues beneficiall, and not high mynded toward other.

For we are in daunger of Gods iudgement, and damnation for our synnes. What hath the heauenly father doen? He would not iudge and condemne thee, as he might, but he forgaue thee thy synnes, tooke from thee hell and damnation, and receiued thee to his mercie. This example is put for thee. Applie thy self thereto. Bee thou likewise vnto other: then art thou a true christian, whiche beleuest in Christ, neither condemnest thou thy neighbour, but forgiuest hym gladlie thy hurte. But if thou wilte not dooe so, but rather dooe like the leude seruaunt.Math. xviii Math. xviii. thou declarest that thou canst [Page] receiue no mercie before GOD, nor shewe to other in this life, that thou art a Christian man, but rather that GOD will exclude thee from his mercie, and appoinct thee to iudgemente and damnation, and depriue thee of all his benefites, wherewith he hath indued thee, and require again all the debtes that he remitted & forgaue. Thou nedest not doubt of this. For the commaundement is this: Iudge ye not, and ye shall not bee Iudged, but if ye will not cease iudgyng, GOD shall iudge you also.

The common practise sheweth how harde this inibitiō is. Assone as we iudge our selues hurt, forth with we vse this iudgement: Why should I do good to the vnkinde? I haue holpen hym often, and he dooeth not onely like for like, but dooeth a shrode turne for a good. I should offende, if I should helpe the vnkinde so often. But this is an vnmercifull mercie, and painfull helpyng. When thei Iudge, bicause thei obtain not the like. And then appereth Gregorius saiyng true: True Iustice hath doen compassion, but vntrue is double iniquitie. For when a man giueth me a croune, he is thought to go about to make me his bondman thereby. Wherfore, assone as any thyng is doen or saied, that pleaseth not, or if I be not obsequius, forth with he embraideth me: haue not I doen this for thee, and requitest me with suche kindnes? This is truely nothyng els, but to serue and Iudge, as the Gentiles doe, that there maie be a recompensation. For this is no good waie. If thou doe good to an other, and he acknowledge it not, or doeth euill for good, thou maiest admonishe him not so to doe, least he offende [Page] God greatly. But yet hast thou no iust cause to hate hym, to iudge, and condemne hym. Giue hym vp to his Iudge. For thou knowest not what GOD will doe with hym, whither he will amende hym. If he be not amended, GOD hath officers sufficiēt to be reuenged of hym. And so suche thinges chance daily, that there rise sodain tempestes against the stubburne. Onely beware, that thou iudge him not: but thinke thus: GOD hath not so cruelly dealte with me. For if he had, I should haue been killed long a gone in my synne, when I liued in filthy Idolatrie and Hypocrisie.

Likewise also beware that thou dooest not condemne: for it is not thy duetie. To chide, to tell one of his faut, to dehort, to declare to them that iudge and condemne, it is lawfull. But thou haste no more to doe, then to be mercifull: thou maiest not Iudge, thou maiest not condemne. And if thy neighbour be so obstinatly set to do thee hurt, that he will not cease, yet thou oughtest to bee willyng to forgiue, and not to hinder his profite, or goe about to reuenge, but rather to furder & to helpe him. These thynges are harde to doe, but remember that thou art a Christian, and that more perfection is required of thee, if thou earnestly embrace this name, euen as the example of our heauenly father, plainly declareth before vs. For if thou dooe good to thy neighbour, and he be vnkinde, and doeth requit thee with euill, doubte not but that GOD will laye it to his charge. Resigne and giue ouer thou the vengeaunce vnto him, and do thou thy duetie. GOD doth reuenge all these thynges at his tyme. Wherefore [Page] commit thou all other thynges to hym,Deut. 32. Romo. xii. and execute this commaundement, that thou reuenge not, but be mercifull. It followeth in our Gospell.

Giue and it shall bee giuen vnto you, good measure, filled vp, and shaken together, yea, runnyng ouer shall men giue into your bosome. For with what measure ye meate vnto other, with the same shall it be measured vnto you againe.

Christ hath comprised these preceptes very properly, and laboureth specially, to cause vs to fulfill the true workes of Charitie. Wherefore as he hath commaunded, that synners should be mercifullie and gentlely handeled, as we are gently handled of hym, that we Iudge and condemne theim not, but committe that vnto GOD, and praie for theim to GOD: So he commaundeth to doe thē good, by giuyng, helpyng, and counsaillyng. &c. and then not to doubt, but GOD will requite our liberalitie, bee it neuer so greate: That so the minde maie abounde with Charitie alwaie, and neuer bee ouergrowne with the thornes of vnkindenesse, to cease thereby from well doyng, as the Gentiles doe, whiche can not abstaine from iudgyng and condemnyng. For assone as thei thinke them selues hurt, thei forgiue not, before thei are humblie asked forgiuenesse. So thei will not giue any thyng, but where as thei loke for gaines and for benefite. Wherefore thei can neuer escape the Iudgemente of GOD, neither are thei Iudged worthy of Gods benefites, and of his mercie and grace.

This faute must we eschewe, and so doe for our neighbours, as our heauenly father doeth for vs. He slacketh his straight Iudgement: he pardoneth [Page] vs: he will not be cruell and cōdemne vs, although we be vnkinde: He enioyneth vs to do likewise also, or if wee will not, he putteth before vs a dreadfull ende, that we shall loke so to be serued of hym, as we serue other. For with the same measure, saith he, shall other measure to you, as you haue measured with. And we can not deny but GOD hath giuen vs good measure. For if he would haue giuen vs after our desertes, he might haue plagued vs with wrathe, plague, pestilēce, and all euill, and put vs to death, assone as we were borne. I will not rehearse how manifolde waies we haue offended hym, through all our life with sinnes. This might worthely be giuen to vs as measure, euē death and hell. But what doth GOD? He putteth awaie that that we haue deserued, that is to saie, wrathe, indignation, iudgement, death, hell. &c. and bryngeth to vs, heauen, grace, libertie, and a quiete mynde, from the condemnation of the lawe, and of an euill conscience. He riddeth vs from al penurie & blame and giueth vs all that is good.

This is truely a large and plentifull measure, but whereas thou deniest other the same measure after that, thinke not, but like measure shalbe giuē to thee from GOD, as thou giuest other. Thou wer fortunate before, bicause he helped thee with the measure of grace. Now shalt thou haue suche measure, as thy vnkinde and craftie behauior deserueth.

This teachyng is marueilous, whereby it appereth, that GOD requireth more earnestly thy duetie, towardes thy neighbour, then towardes hymself. For as touchyng hymself, he pardoneth [Page] synne,How God measureth to vs before faithe. and will not reken, what soeuer we offende against hym. Contrarie, when we be vnmercifull to our neighbour, GOD will neither bee pleased with vs, neither forgiue vs any thyng. Wherefore, all this rate of measuring is to be appointed & doen after faithe, and not before. For before thou haste faithe, GOD dealeth not with thee after thy desert, but was mercifull vnto thee, he opened thee the waie to his worde. He promised thee remission of sinnes. This is the first measure giuen to vs, whē we began to beleue, after that this measure was receiued, he giueth commaundemente to measure to other likewise. And he that doeth so, lette hym looke to be doen vnto, as he doeth vnto other. If he be cruell, let hym looke for no mercie of GOD: if he iudge, he shalbe iudged and damned. Wherfore this measuryng hath her beginning after faithe, when GOD requireth so greatly thy duetie towardes thy neighbour, threatnyng that he will reuoke all his grace, if we will not be mercifull to our neighbour.

Wherefore he that thinketh earnestly, how to serue GOD, let hym doe good to his neighbour, let him doe as GOD doeth, that is, let him not iudge, let hym not condemne, but forgiue, and giue gladly, let hym shewe hymself beneficiall and liberall, when he maie. Els shall it chaunce no otherwise, then it chaunced to the seruaunte. Math. xviii. He had mere mercie shewed vnto hym,Math. xviii when the lorde let hym goe scotfree, and forgaue all his debt. But when he would not forgiue his neighbour, an hundred pence, neither tary the tyme vntill he were able to paie the whole, his free quitaūce that he had [Page] in the tenne thousande talentes that wer forgiuen, stoode hym in none effect, and he is deliuered to the Iailers, vntill he paieth the whole. And surely it is not possible, that we should alwaies folowe this rule. We forget mercie oftentymes, and whereas mercie was requisite, we are wrothfull, where we should speake gently, we cursse.Psalm. iiii. Ephe. iiii. Although it chaunceth thus vnto vs by infirmitie, that in this place we dooe contrary to Christes commaundemente. Yet let vs beware at least of the sinne of the Phariseis, that we continue not therein without remorse of conscience, as thei doe, but that we might quickly amende, let vs put before vs this example, to doe to other, as the father of heauen hath doen to vs: to shewe our selues forgetfull of wronges, and not to slacke or cease in well dooyng, by the iniquitie of the worlde, or vnkindnes of men.

And to the forgiuenes of synnes,Confession of the faulte, is necessary vnto the forgiuenes of synnes it is necessarie that he confesseth his fault, that must be forgiuen. For it is vnpossible, that I should forgiue the Pope and other enemies of Gods woorde, their synnes. The reason is. Thei knowe not theim selues for synners, in that thei persecute our doctrine. If thei would confesse their folie, and professe repentaunce, I would not deny theim remission of synnes. For there must nedes be synnes,i. Reg. xiii. if thei should be forgiuen. But he that denieth his synne, and defendeth it with his rightuousnes, as Saul did before Samuell, this mannes synnes, can not be forgiuen.

This doctrine is of a Christian mannes life, whiche Christ putteth forthe by the example of the father of heauen. This doctrine doeth Christ earnestly [Page] setforthe, by the similitude of a moate and a beame. As though he should saie. I se that this is hard for you to doe. For your owne dammage greueth you, the grief thereof is not sone taken awaie. Assone as ye se your aduersarie, and remēber your wronge, anger waxeth rawe againe, and all thynges come to stomacke as freshe,The similitude of the moate. as though thei wer now dooen, wherewith he hath hurted vs, with a greate desire also to reuenge. Yelde not ouer your selues (saieth Christe) to wrothe and indignation. For although he hath diuersly, hindered thy profite and defaced thy good name, yet all this is but a Sonne moate in thy eye, in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges, whiche thy neighbour hath doen against vs. Wherefore many thynges are requisite to hym that will Iudge and condemne. In other matter thus it is: the teacher muste be better learned, then the learner, or els shall he be able to teache hym nothyng. What kinde of maister canst thou be, which professest that thou wilt teach other, and art as ignoraunte and as faultie, as thy scholars be, whom thou takest on thee to teache? This ought not to be doen and suffered emong men, and how muche lesse can it be suffered in my kyngdome before GOD, where as all are to be blamed: Wherfore get thee the practise of this parable, whē thou hearest, seest, or sufferest any thyng, that is greuous vnto thee, that thou maiest alwaies saie: Patience. This synne is little in comparison of myne, GOD hath many more to obiect against me, then I haue against other. Wherefore I will gladly winke at [Page] thēm, so that GOD will winke at mine, & not rubbe me on the old sores.

But the worlde can neuer bee perswaded, but that it will rebuke the moate in his brothers eye,The moate we euer beholde: the beame we regarde not. and not consider the beame in his owne. For where as thou hast one quarell with thy neighbour, there hath GOD infinite causes against thee, seyng thou neuer keptest his preceptes, but haste transgressed them manifolde waies. This thou forgettest, and therfore in the meane season, thou fallest in hatred against thy neighbour for a little woorde. If thou canst haue suche a quicke sight, in thy brothers little faulte, why dooest thou not ponder thy owne beame also.

Wherfore a christiā man, must vse an other waie, when he seeth a moate in his brothers eye, let him first retourne vnto himself, before he begin to iudge, and there shall he finde suche a hugeous Beame, that he will haue but little luste to iudge his neighboure, so that he maie haue. GOD mercifull to his synnes. Wherefore first he goeth about, to take awaie this his owne beame, and when he is in doyng that, he findeth so muche busines, that he sone forgetteth his brothers moate, when he remēbreth his owne disobedience toward GOD and man, and other synnes, from the whiche he can not be ridde, by dooyng daiely all that he can. First therefore, he condēneth his owne ouerthwart reckenyng, wheras he letteth scape his owne Elephante, and is eager against his neighbours Gnat.

Wherefore Christes intent is, to put vs in minde of the example of the father in heauen, whiche suffereth [Page] our greate beames to lye hidde, that wee should paciently abide a moate in our brothers eye and not Iudge hym therefore.Why God cō cealeth our synnes. What man therefore would not bee moued, to bee mercifull by this promisse, whereas GOD laiyng a side all iudgemente and damnation would gladlie forgiue vs, if wee would forgiue one an other, and not Iudge, that after this we maie obtaine his grace and goodnes profered vnto vs, and so escape death and hell. Contrariwise, he that will not hereby be put in feare, to cease from iudgyng and condemnyng, where as he findeth a moate in his brothers eye, GOD will raise vp a beame in his owne: I can not tell, what should bee able to moue hym to any of bothe these partes, that is either to hope well, or to feare ill. Is not this a great stubburnes, to reproue so greatly a little thyng in our neighbour, that we should thereby hinder our owne waie, in escapyng damnacion by the vnspeakeable promesse of GOD, and to stirre vp the euerlastyng iudgement of GOD, by the foolishe saucines of our owne iudgement.

He therefore, that had rather folowe the example of the worlde, and of the fleshe, then of the heauenly father, where aboute goeth he els, but to get Gods wrothe, in steede of his mercie, and to haue GOD greuous and sore againste hym, whereas he might haue hym mercifull. This great perill ought to bee thought vppon, that wee might order our life Godly, that all menne, bothe frendes and foes might perceiue in vs sure tokens, that we are christian men, and that we haue suche a minde, out of the whiche, as out of a fountaine, floweth suche charitie, [Page] as will neuer faile and decaie. The whiche thyng, our father whiche is in heauen graunte vs through the holy Ghost, for our Lorde Iesu Christes sake. Amen.

¶The .v. Sondaie after Trinitie Sondaie. The Gospell. Luke. v.

IT came to passe, that when the people preassed vpon hym, to heare the worde of God, he stoode by the lake of Genazereth, and sawe twoo Shippes stande by the lake side, but the Fishermen were gone out of theim, and were washyng their Nettes. And he entered into one of their Shippes (whiche perteined to Simon) and praied him, that he would thrust out a little from the lande. And he satte doune, and taught the people out of the Shippe. When he had lefte speakyng, he saied vnto Simon: launche out into the déepe, and lette slippe your Nettes to make a draught. And Simon answered, and saied vnto hym: Maister, wee haue laboured all night, and haue taken nothyng. Neuerthelesse, at thy commaundement I will loose foorthe the Nette. And when he had so dooen, thei inclosed a greate multitude of Fishes, but their Nettes brake, and thei beckened to their felowes (whiche wer in the other Shippe) that thei should come and helpe theim. And thei came and filled bothe Shippes, that thei sonke againe.

When Simon Peter sawe this, he fell doune at Iesus knées saiyng: Lorde goe from me, for I am a synfull man. For he was astonied, and all that were with hym at the draught of Fishes, whiche thei had taken, and so was also Iames and Ihon the sonnes of Zebede, whiche were parteners with Simon. And Iesus saied vnto Simon: feare not, from henceforthe thou shalte catche men. And thei brought the shippes to lande, and forsoke all and folowed hym.

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THE EXPOSITION.

LUke signifieth by this historie, how Peter and the reste, came to their Apostleshippe. And the miracle of the Fishe, and the holy ministerie of the Gospell, is well applied to the Appostleshippe. For by the takyng of so many fishes, Christ declareth the power of the Gospell in the worlde, wheras it shall drawe vp a great multitude of synners, out of the kyngdome of the deuill, into Gods kingdome. And at last Christ expoundeth it so himself, wheras he pronounceth that Peter, Iames, Andrewe and Ihon, should become fishers of men. But before that the Euangelist beginneth the historie, he rehearseth that many followed Christ, to heare hym preache. And that to the intent, that we hauing an eye to this example, may come to the worde of GOD desirously. For he that heareth this woorde diligently, obtaineth twoo thynges thereby, whiche otherwise he could not come by.What fruite commeth of the woorde of God. The first is, that we knowe hereby what is Gods will toward vs, bothe in this life, and after this life, whiche without the woorde of GOD, wee could not knowe at all. But wee rather conceiue the contrary in our mynde, of the wrathe of GOD toward vs, and of his punishement. But the worde teacheth vs this, as we shall heare hereafter, that GOD although we be synners, is not angrie with vs, but is mercifull, that we might be deliuered from synne, and get euerlastyng life. This is one thyng, that we get by the worde. The second is, that out of the woorde we learne to order, the [Page] trade of this externall and ciuill life, for that, that it is allowed and sanctified by the worde of God, to be a true worshippyng of GOD, so that he hath no nede to become a Monke or Frier, that will serue GOD, but he maie waite on his owne vocation, and doe his owne office diligently, whether it bee in a Maiestrates office, or in other kinde of life. This is a true and pleasyng seruice to GOD, and shall neuer be destitute and voide of the blessyng of GOD.

This doctrine is necessarie, to the true information of the conscience, that all men maie knowe for a suretie, that their vocation is set forthe by Gods woorde, so that all thynges whiche thei doe, or doe not, maie be confirmed by Gods commaundementes certainly. Suche a conscience maie withstande the Deuill in temptacion, and thinke surely,Whatsoeuer is dooen in faithe pleaseth God. that he hath doen suche thynges, and yet doeth, as concerning the whiche, GOD hath giuen a sure precept. For all thynges otherwise are dooen with synne, and displease GOD. As Paule saieth: whatsoeuer is not of faithe, is synne.

Now hath GOD giuen vs his woorde plentuously, whereby we maie trie all our deedes, and saiynges, and gather certaine testimonies for them all, out of Gods worde. For he that beleueth,Rom. xiiii. that is, he that embraceth Gods grace with a true faith, whiche he hath bestowed on vs, through Christe, what soeuer he dooeth, either appartainyng to the commonaltie, or to his housholde, or to the nature of manne, it pleaseth GOD wholly. For the persone from whom these thynges procede, pleaseth GOD [Page] for his faithe in Christ. And this should be sufficient before God, for euery manne to comfort hymself with this worde, that GOD hath put forthe, and sticke vnto that faithe, and serue God with all ioy and mirthe, for whatsoeuer is dooen in faithe, be it neuer so little, pleaseth God, and are moste excellent woorkes.

All our doynges in Gods woorde.But after that, this also is necessarie for the cō mon life, whereof commeth the congregation of God, that is, that euery man maie be certaine, as touchyng his doynges and degree. Wherfore of this also doeth God put forthe a sure woorde, and commaundeth obedience toward parentes. Wherefore whatsoeuer worke, office, children, seruauntes, be in the housholde, all that is sanctified by this worde, so thei that doe these thinges in a familie, maie well boaste of a sure commaundemente of God, and by this worde are the officers and maisters of householdes, blessed and sanctified. For thei are the ministers of this common life, wherein God would haue tranquilitie and quiet, for the continuaunce of his congregation. And as touchyng their honor, God hath put forthe lawes, that thei might accordyng to their honour, behaue them selues in their offices, and bee sure of their dooynges by the lawe, that thei are doen accordyng to Gods woorde and commaundement. And as their conscience maie be established, whiche followe Gods woorde in their doyng: so he that hath not his worde, can haue no sure ground to sticke vnto, and is tossed hither and thither, with euery little blaste, like a moueable Rede. Wherefore we ought highly to esteme Gods [Page] worde, that as the Prophet speaketh, but of the old age, of youth, that it should correct his waie, in kepyng Gods wordes: So all ages, al kindes, offices and functions, might haue wherto thei might,Psal. cxix. vprightly order their life. Onely this trade of life, hath asure and quiete conscience. Neither the Turke, Iewe, nor Gentile, Monke, nor Papist, can obtain this so greate a thyng. This Science belongeth onely to the good, that thei maie knowe for a suretie, that bothe their inwarde iudgemente, and outward actions, procede accordyng to Gods woorde. Wherefore thei set on their matters, without waueryng and feare, although thei bee perilous. For all thynges belongyng to their vocation, are sette forth by Gods commaundement, neither haue thei any thing, wherein thei ought to feare vngodlines.

This doctrine ought chiefly, to be taught vnto all Christian men, that thei might knowe how to sette on all thynges, and to bryng theim to passe in Gods worde, and so shall thei the soner beware, all the tyme of their life, of supersticious and wicked perswasions. If Monkes had folowed this trade, thei had neuer fallen to so greate vngodlines, by the preceptes of mennes traditions. Neither doe the Apostles, care for any thyng more, then to propound the plaine and simple worde of Gods commaundement, as touchyng Iustification before God, and the residue of the life to be passed ouer with Godlines. Thei that followe the obedience of this worde, can not be put beside saluacion, although thei either in warfare for their countrie, or doyng some other daungerous charge of their vocatiō, chaunce to die. [Page] The reason is, thei serue in their vocation, and obeie God, and knowe for a suretie, that thei doe all thinges, according to Gods commaundement. And so might this life bee passed ouer of all men, Godlie and vertuously, if thei would onely order it, after the tenne commaundementes, and the faithe in Christ. But the Deuill withstandeth this, withall his might, least the worde of GOD should come in mynde, at any of our doinges. Neither when we rise nor when we goe to bedde, nor when we eate, haue we any care or thought on Gods worde. And it is no maruaill, if thei before thei are wares, are oppreste with the wicked worlde. But christian men must haue more regard, of so great and necessary a thyng, that thei maie be sure at all tymes, to be of Gods Kyngdome, so that thei maie haue Gods worde for a testimonie, whiche sanctifieth all thynges, in al their matters. The thinges that are doen be not alwaies greate, nor glorious, and the moste part are common, bothe to the Ethenike and Christians.A difference betwene the woorkes of the Christians and Infideles. But in this there is greate difference, onely the Christians hath Gods worde for their leader, wherby all their workes are sāctified before God. As for an example, when Paule saieth: seruauntes obey your bodily maisters, in feare and trembling, through singlenes of heart. And againe: Children, obeye your parentes in the lorde. This worde and faithe sanctifieth all their woorkes, that thei maie be pleasaunte vnto GOD, whereas emongest the vnfaithfull, thei can not bee acceptable, for lacke of the worde and faithe.Ephe. vi. For there is nothyng holy in the yearth, besides Gods name and faithe. And all [Page] thynges that are sanctified, are sanctified onely by the name and worde of GOD.

And surely by the worde of the fifte commaundement, all mannes life,Exod. xx. bothe in the gouernement of a commonaltie, and also of an houshold, is blessed, if so be faithe lacketh not, but that thou doest euery thyng obediently, in the name of GOD. But lette this be sufficient to admonishe here, that we maye vnderstande, that this example of Christe, was put forthe to the intent, that many of them that folow Christe, should be prouoked and stirred, studiously and diligently to heare the worde of GOD whereas it is setforthe for them onely,Psal. cxix. that thei maie not bee confounded, when thei looke on all his commaundementes. But as for the other muste needes abide confusion, bicause thei haue no light of gods worde in their doynges.

Now therfore, as we intended at the beginning let vs come to the historie: wherof are twoo partes. The firste is a doctrine, as touchyng this corporall life, that GOD also will prouide for the necessities of the bodie, after that of the Spirituall life, that he will not leaue vs destitute of hope, for our synnes sake, but bee mercifull vnto vs, and recouer vs from destruction. Bothe these doctrines are very necessary and profitable, and are worthy to be learned with all diligence of the godly.

The comfort of the corporall life resteth herein, where as Christ commaundeth Peter to caste his Nettes, and Peter obeieth, and taketh a great scull of fish. Here is a good steward, if a man could make hym ouersear of his businesse. For nothyng could [Page] lacke, where he is present. But the Euangeliste declareth sufficiently, that Christ will not doe so to al men, but to theim onely, that all the night laboured in vaine, and afterwarde heard Gods woorde: that is, he will helpe the righteous and poore that felt nede. For the Christians in this life, hath many troubles and temptacions. But when thei are tempted, and yet sticke constantly to their vocation and to the worde, Christ is ready to helpe them.

And this is one comfort put forthe for vs in this place, that wee maie retaine faithe, and although we are now and then in pouertie, and lacke thynges necessarie, yet that we despaire not, nor vnpaciently murmure, but to stande in good hope, that blessyng shall not long cease. For it chaunceth likewise with Peter & his fellowes, to spende a whole night in vaine, and to take nothyng. Afterwarde commeth Christ. And first he putteth for his worde and maketh them Christians. Then he commaundeth them to launche forthe, and to caste their Nettes for a draufte, Peter obeieth, and hath his purpose. This should we doe in our owne matters also. GOD giueth vs not by and by in the beginnyng all thynges plenteously. For if he should giue it vs, as sone as we were Christianed, and receiued into the catholike churche, we would not thinke it came from hym.Christe helpeth vs after pouertie commeth. Wherefore he sendeth vs pouertie for a tyme, that we should not be ignoraunt of trouble, and that one should almoste be faine to despaire, in that he lackyng all thynges, can not tell what to doe, or whiche waies to take, and also is in perill to be famished. In this case then that mercifull Steward [Page] Christe, will bee at hande and saie: sette thy heart at reste, I knowe all, lose forthe thy net, cease not to labour, and looke for a blessyng.

For although thei be nedie, yet must thei not despaire, and deny Christ, and murmure against God but trust that GOD at his time, will sende thinges necessarie, and that he will not suffer them to be ouercome, in doyng their labour and vocacion. For Christ giueth not Peter fishe on this wise,We muste not cease frō hope and labour. that thei should leape into his boate, but he muste launche forthe his shippe, prepare his Nettes, and dooe all thynges as Fishers are wont to doe. Although he became a Christian now first, he muste commit the successe thereof into Gods hande.

So must we also walke, as euery mannes vocation is. If thou labour for the maintenaunce of an housholde, or art an officer with aucthoritie: apply thy vocation diligently. For this is not against thy religion, and thou maiest by so doyng, doe that that is acceptable to GOD. i. Peter. v. As for all other charge and rare, caste it on GOD, as how he should nourishe thee, and finde thee thinges necessary. And despaire not, bicause thou must striue with nede and pouertie. For there remaineth time inough, wherin thou canst not tell, what thyng or blessyng shall chaunce, as thou seest here. Remember this onely that thou must kepe constauncie and continuaunce, least thou be ouerthrowen with impacience. He that can not be content to doe this, but casteth awaie his nettes assone as he looseth his purpose, and forsaketh his vocation, and fall to an other kinde of life, it is no marueill if this man hath no good and prosperous [Page] chaunce in all his life.

This is the first doctrine, that we be not discoraged and vexed in pouertie and necessitie, if we fele not Gods blessyng by and by at our nede. We muste not require this of God, to fulfill our desire whē we will. Bee thou not lothe a while to take labour in vaine, and to be paciente. Thou muste not refuse to lose a nightes labour, so that thou maiest thereby hope that the heauēly father, will helpe thee at his tyme with his blessyng, accordyng to the common saiyng: Dat deus omne bonum, sed non per cornua taurum. Labour and pacience is requisite.God giueth all good thinges, yet he giueth not the Bull by the hornes. Thou maieste looke for Gods blessyng, so that thou forget not the first poincte, that is, to lende thy shippe to Christe, as Peter did, that he sittyng therein maie teache, and that we heare the worde diligently, and learne it exactly. For this is specially to bee marked in Peters example,Peter obeyeth ye word. that he suffereth nothyng to hinder hym, but casteth from hym, the frowardnes of the vnbeleuers, and goeth wholly to Gods worde. And that it maie be well vnderstande, how greatly this is in Peter, he is not feared, by that that is Gods common practise in all his woorkes, and is vsed also of GOD in this draught, wheras he pointeth the matter first to be doen, after a triflyng sort. For this is commonly the waie of Fishyng, not to looke for any greate praie out of the water at middaie. The night is more fitte for this gain. And the Fishers are not wont to fishe in the main, but nigh to the bankes. Christ regardeth not this common trade of fishers, but commaundeth Peter to launche forthe to the depth, and whereas thei had taken nothyng [Page] in the night, in that place. Now he biddeth them at middaie, to lose their Nettes for a draught This semeth an absurde and foolishe thyng to Peter, and he seeth that Christ knewe not the arte of Fishers well, but yet he answereth manerly: Lorde (saieth he) we haue laboured all this nighte, and haue taken nothyng. If wee should followe the preceptes of our occupaciō, we should haue no great hope of a praie, yet will I proue at thy woorde. If that helpe not, all is but loste laboure. If Peter would not haue shewed his reuerence towarde Christ, he might haue spokē vnto him more roughly bicause of his ignoraūce on this wise.Reason doth alwaies correcte Gods woorde. How presumeth this man, that he taketh on hym to teache a Fisher his crafte, whereof he is ignoraunte? Why should he put his ower into an other mannes bote▪ It is not one thyng, to bee a teacher, and a Fisher, Christe when he teacheth, ought to bee heard. But when he teacheth to fishe, who should heare hym? Thus would we perchaunce answere Christe. For so are we alwaies wont to doe. We will bee wiser then Christ. But Peter is wiser then so, he laieth aside all suche thoughtes, and thinketh thus: what soeuer my craft be, I will not despise this woorde. And so he embraseth it with all his hearte, and he letteth passe, bothe his science, and his reason, and all suche like.

This is marueilous, as touchyng the faithe of Peter, whiche could folowe Christes commaundement, and laye a side all his owne thoughtes, and sticke surely to the woorde. For this is euident by common experience, that men are well pleased, whē [Page] their commaundementes are doen, although there come little successe thereby. Contrariwise, thei are greued, when the maister commaundeth, and the seruaunte obeyeth not, but thinke his owne waies better. In our owne matters we cā not abide suche menne, yet wee shewe our selues suche alwaies toward GOD, settyng so muche by our owne reason, that we obeye not Gods worde. But what vntolerable arrogance is this,God requireth obediēce to his worde. when GOD is controlled in his worde? Who can abide this in his seruaunt, if he stande proudlie against his maisters commaū dement, and thinke his owne reason better? Wherfore GOD iudgeth, that he is specially worshipped, when we shewe our selues suche, toward hym and his worde, as this Peter did. And although we be otherwise entised, yet let vs bridle our selues, that we maie preferre the worde of GOD, before al reason. He that holdeth the worde after this sort, pleaseth GOD and all his Angelles. And if the congregacion could obtaine this, it could not be so encombred with sedicion, there would be no sectes, no heretikes, but all congregacions should perfectly agree, as touching doctrine and sound faithe. Now thei can not be perswaded hereto, and bicause euery man trieth the opinions of religion, by the measure of reason, and mannes wisedome: it commeth to passe that all thynges, are full of errours and discorde.We muste not despaire if it succede not. This is very true, that we cā not be without tēptacion, when it chaunceth to vs, as it did to Peter. To labour all the night, and to take no profite thereby: we take it vnpaciently, and goe about to lay all aside, and depart. But we ought to ouercome [Page] this temptacion, and sticke to our vocation stedfastly, and to caste all our care on the Lorde. For I haue knowen this often tymes by experience, when the obedient children in a familie, hath had misfortune: and contrariwise, the disobedient and stubburne, good fortune. But at laste the hard case of the good was more commended, and the wicked had an euill ende. Wherefore if it chaunce likewise to thee, that all thinges goe not well, be constaunt, and strengthen thy self, that thou be not ouercome of temptacion. For better is misfortune with obedience, then good fortune with wickednesse. The reason is, that GOD at the laste casteth awaie the disobediente, with their prosperitie, bee it neuer so greate, and exalteth the hūble and meke, to great renoume. This example of Peter,The example of Peter. is studiously to bee followed, in that he hath respecte onely to the worde, and followeth that, and is nothing moued with these thoughtes, whiche surely would greatly haue troubled vs, and doubtles thei were in his minde also. For we are commaunded aswell as Peter, to labour and to serue in our vocation. He that taketh holde to his vocation, and suffereth not him self to be withdrawen from his purpose, although it doeth but slowly prosper, and the blessyng is lōg in comming, yet must he not doubt of a prosperous ende. For GOD can do no otherwise, but at length haue respecte to obedience, although he differreth it for a tyme, and proueth vs, whether we regarde his commaundement or not. Wherefor no manne ought to be weary, if he hath laboured all the night without profite. For if Peter had gone about this [Page] draught in the night, he would haue imputed it to his cunnyng and labour, neither would he haue thought any thyng els, requisite to suche a successe. But whereas he fisheth all nighte, and taketh nothyng, and Christ first ministreth his woorde, biddyng hym there with to assaie againe: there hath Peter a sure triall, that this good successe, came not by fishyng and labour, but of Gods worde and blessyng. And lette this suffice you, as concernyng the firste doctrine, whiche is corporall, and pertaineth to the bodily liuelode, that Christe will be present, with all his that laboure by his blessyng, and not suffer them to perishe for hunger.

The second doctrine is spirituall. For thus doth it followe in the historie, that Peter is astonied by the draught of fishe, and cōmeth to the knowledge of Christe, that he is not onely man. And whereas he acknowledgeth hymself a synner, and falleth doune at Christes feete, saiyng: departe from me Lorde, for I am a synner: It is a spirituall matter and fewe vnderstande it. For it semeth hereby, that Peter did it of a certaine religion, and that he desired for a reuerence, to departe from Christe. But the meanyng of it is not so. The consciēce is in this case.Marke well When GOD commeth with his grace, and promiseth remission of synne, and life euerlastyng, frely for Christes sake: the grace is so large, that all thinges seme to greate for vs, neither dare we approch nigh thereto, for the greatnesse thereof. It is easie to beleue that GOD is good and mercifull: but that he imbraceth vs with his greate mercie, our heart can not be made to beleue that. All men thinke, if [Page] I wer so pure and rightuous, as Marie the virgin sainct Peter, sainct Paule: I would couple my self also to his grace, but I am a sinner: I am not worthie of grace, but rather of wrothe. Then commeth the Deuill, and he inlargeth sinne so muche in thy heart, that thou maiest see nothing but thy vnworthinesse, and thou canst not but wonder, and be amased at the greatnes, of that exceding grace. This is a spirituall temptacion, whereof the prophane and rude (as wee bee almoste all) haue no perceueraunce nor vnderstanding. For this is learned by experience onely, and no otherwise. Wherefore the greatest sort liueth on such wise, that thei thinke not muche, either of their sinne, or of the grace of GOD. But true Christian men doe alwaies tremble and feare, that that is to muche that GOD doth, on his owne behalf. Who am I (saie thei) O Lorde GOD, that thou bryngest me thus farre, I am not worthie of so greate mercie of GOD.

And herevnto belōgeth, that Christ comforteth Peter, to be without feare, for bicause he goeth not about now, to iudge Peters synnes, but to deliuer hym from sinne, and to sette hym in suche an office, that he maie bryng other also to the same grace. So that all this comforte maie bee applied, if wee should chaunce to haue suche thoughtes, and be put in like feare: to encourage vs to resiste theim, and not to giue place vnto them.Christe hath mercie on synners. For Christe came not to driue synners from hym, but he came into the yearth for their sakes. Wherfore he comforteth Peter against suche thoughtes, and biddeth hym not to feare, as (he saieth) also in an other place. Feare [Page] not little flocke,Math. ix. Luke. xii. it is my fathers will, to giue you the kyngdome. In that place Christe talketh also with suche, that thinke: How canste thou come to heauen, and to eternall life? Canst thou obtaine to the fellowshippe of Angelles? If thou were holier, there were no cause why thou shouldest despaire. But as thou art now, all thy hope is in vaine. But Christe answereth otherwise, you feare (saieth he) but dooe not so. For it hath pleased my father, to giue you the kyngdome, and that of his owne free will. For whereas you are vnworthie beyng synners,God giueth to the vnworthie of his mercie. this is his mercifull will, to giue it you of his grace and mercie: wherefore feare not, but receiue it ioyfully, and with a gladde hearte. For if GOD would not giue vs, vntill wee were worthie, wee should neither haue meate nor drinke. But he will not haue respect to our worthinesse & merites, but to our nede, and to his owne goodnes & mercy. And this is the cause, that he giueth vs not onely thynges requisite to the bodie, but also euerlasting life, with suche temptacion is Peter also here encombred. He perceiueth the greate goodnes of Christe, and casteth in his mynde, howe vnworthie he is thereof, and therefore he beginneth to despaire, what place (saieth he) is there for thee with vs? Couple thy self with the rightuous, I am a synner. But Christ comforteth hym, and sheweth hymself to be farre vnlike that, that Peter thought of him, commaundyng hym to bee of good chere, and to take heart of grace, and that the matter as concernyng the fishe, is but little in comparison of that, that, he will make hym a fisher of men. Now thou [Page] art a Fisher, but I will giue thee an other office, to enter into other waters, and to take other Fishe, that is, men, that heauen maie haue store of suche fishes 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,A Nette for spiritual fish. 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 [Page] 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, shalbe in daunger of a counsaile. But whosoeuer saieth, thou foole, shalbe 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 [Page] 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,True godlinesse. 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 [Page] 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.

The rightuousnes of the Phariseis.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 [Page] 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?What is greatest rightuousnesse. 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, without the luste thereof. And likewise in all other preceptes. For the Lawe requireth not onely to dooe woorkes, but that the heart also be pure, and agreable in all poinctes, to Gods worde and lawe.

But thou wilt saie, where maie suche an hearte be founde? Uerely neither I, neither thou haue it in store. For we se how sone we fall into wrothe, and how sone also sensualitie riseth in our heartes, yea otherwise then wee thought or willed. Yea, and where we purposed the contrary, and hate our selues therefore. What must be dooen then? We haue not suche perfect rightuousnes, and a cleane heart, and yet we heare the sentence,The rightuousnes that is required. that the Phariseis rightuousnes, hath no place in heauen. Truely this [Page] must we doe. We must not followe the Scribes and Phariseis, to thinke our selues rightuous for our woorkes. But for all our rightuousnes, what soeuer we dooe, we muste shewe suche submission, and humblenesse before GOD, that wee maie saie: O Lorde I am a synner, be thou mercifull vnto me, and enter not into Iudgement with thy seruaunt, as touchyng workes, but deale with me accordyng to thy mercie and grace, whiche thou haste promised and performed to vs in Christ.

This doctrine tendeth to this ende specially, that spirituall pride maie therby be restrained, and wee by that meanes come vnto the knowledge of our filthy hearte, and moste corrupt nature, and so at the laste be brought to the hope of Gods grace, fauour, and mercie. And this is the very rightuousnesse, that obtaineth the inheritaunce of the kyngdome of heauen, whiche hath her foundation of our workes, although thei ought to be good and Godly, but of the remission of synne, and of the grace of GOD. For although we preuaile som what, by that we labour to offende no bodie by our leudnes, and studie as muche as wee can, to accomplishe Gods will: yet the greatest fault remaineth still, wheras the hearte is vnpure, and full of sensualitie and wickednes.Psal. xxxii. Roma. iiii. But he that obtaineth remission of his sinnes, is rightuous, not by his owne power, but by grace, forasmuche as his synnes, are forgiuen hym for his fathers sake in Christ. Wherefore, Peter in the Actes of the Apostles saieth, that our heartes are purified by faithe.Actes. xv. But this purifiyng is not on suche wise, as though no euill thoughtes, or vncleane [Page] concupiscence, should after that be felt in our heartes: for that should neuer come to passe, before this bodie of synne bee laied in the grounde, and a passage made vnto euerlastyng life: then shall the hearte be cleane in deede, and pure of his owne nature. But so long as this life endureth,Wherein the christian purenesse consisteth. all the purenesse is in faithe, and in the woorde, that GOD for Christes sake, will not impute our sinnes to vs, nor punishe vs for them, but rather remit, pardon, and forgiue them. And this neuerthelesse must followe therof, that afterward by the help of the holy ghost we begin to leade a pure, holy, and Godly life, and shewe GOD due obedience. But, as I saied before, this is an vnperfect obedience. Therefore the whole rightuousnes before GOD, consisteth onely in the remission of synnes.

And this is the true meanyng of these wordes,Math. v. where Christ saieth: Excepte your rightuousnesse excede the rightuousnes of the Scribes, and of the Phariseis, ye can not enter into the kyngdome of heauen. These wordes are not to be vnderstand, as though all that the Phariseis dooe, is naught by nature. For where as the Pharisie in the Gospell of Luke boasteth, that he is not vnrightuous,Luke. xviii. no robber, no adulterer: againe, that he fasteth twise in a weeke, and paieth tithes of all that he possesseth: to do these thinges is not euill, and we would wish, that all men wer suche, euen vnto their liues ende: then should the Maiestrates, Iudges, and parentes, with suche like, haue lesse businesse. But herein is the fault, that for this outward rightuousnes sake, the Pharisie boasteth himself to be rightuous [Page] before GOD, The errour of the Phariseis. neither thought he, that he had neede of Gods mercie, and remission of synne, for the obtainment of true and perfect rightuousnes. Christ resisteth this leude persuasion, that wee should not trust in suche rightuousnes before GOD, but make inquisition for better, if we determine to haue any hope of the heauenly inheritaunce. And he putteth forthe vnto vs the sixt commaundement for an example, that by that wee maie learne, what is the rightuousnes of the Phariseis, and beware of it.

An exposition of the sixt cō maundementThe sixt commaundement, as ye knowe, is this. Thou shalt not kill. Here the Phariseis persuaded them selues, that if thei did but onely abstain from grosse murder, thei neded not to care for any more, and that thei had fulfilled this commaundemente: againe, that nothyng els was required of them in this behalfe. But Christe requireth greater thynges. For the woordes of this commaundement are not: Thy handes shall not kill: but, Thou shalt not kille. That is to saie: Thy hearte, thy mouthe, thy tongue, and all the powers in thy senses, and what soeuer is in thy bodie besides, whereby murder is committed, thou shalt auoyde, so that thou doe not onely eschewe grosse murder, but all other thinges in hearte, in minde, in woorde, in gesture, in countenaunce. &c. whiche are as a manne would saie, the waie and preparatiō vnto murder. For this saiyng: Thou shalt not kill:What it is to kille. Christ doeth not so nakedly expounde it, that it should signifie slaughter onely, whereby mennes bodies are slaine, and depriued of their life, but what soeuer is doen besides, wherby murder ensueth. As when thou hatest any man▪ [Page] and wilte in no condition helpe hym,Luke. xvi. but art so affected toward him, as the riche glottō was toward poore Lazarus. Suche through thy faulte might perishe, and so art thou by this precept giltie of murder, as Ambrose saieth: If thou hast not fedde: thou haste slaine and committed murder.i. Ihon. iii. And S. Ihon saieth: he that hateth his brother, is a murderer. And ye knowe, that a murderer hath euerlastyng life dwellyng in hym.

Therefore, he that purposeth to kepe this commaundement, must not onely refraine his handes, but his harte also muste be voide of wrathe,Fower maner of waies, the sixte commaundement is transgressed and brokē so that he neither shewe churlishe countenaunce, nor giue cruell woorde against them, that haue deserued an euill tourne at his hande, yea, and that by all mennes iudgement. For Christ saieth plainly, that this commaundement is transgressed and broken, fiue maner of waies. Firste, with the hearte,1. Hearte. when it is moued with anger & displeasure against thy neighbour. Secondly,2. Gesture. when the hearte betraieth it self outwardly, and sheweth by some externall gesture that it is angrie in deede, as when we passe by any man, and tourne awaie our faces from theim that salute vs, and will not ones giue them an answere, no not so muche as a louyng looke. For this worde Racha pertaineth specially,Racha. to a disdainfull and angrie mocion, as when the anger is Iudged by the eyes, by the countenaūce, or by some croked worde. Thirdly, when wrathe procedeth out of the heart,3. Mouthe▪ into the mouthe, as when we raile vpon any man, or obscure his good name, by our slaūderous wordes. Fourthly, whiche is moste grosse and wicked,4. Hande▪ [Page] when all these thynges come together, a wrathfull hearte, an angrie mocion, a leude tongue, a fearce hande. &c. and when violence is doen, slaughter is committed, or at the least, the will to doe it is plainly declared.Math. v. And albeit that emong these thynges, some be more greuous then other (for Christe hym self declareth, that by the diuersities of their punishementes) yet all, as well the little synnes, as the greate, are against this commaundement: and he that offendeth againste the leaste, is a murderer before GOD. Now call thy self to a rekenyng, and proue whither thou hast doen this cōmaundemēt so sincerely & perfectly in all thy life tyme, or yet canst doe, as it is here required of thee. And thou shalte easely finde, that neither haste thou doen it, neither is it possible for thee, at any tyme to doe it. What then must be doen? For we knowe what punishmēt is appoincted, for the transgressours of his worde. Cursed, saieth Moises, is euery one, that abideth not in all thynges,Deut. 27. Gala. 3. that are written in the booke of the lawe,What is to be doen concernyng the fulfillyng of the sixt commaū demente. that he maie doe theim. Dooe as Christe biddeth them in this place. Be no Scribe or Pharisie, that is, thinke not thy self rightuous, because thou haste dooen no murder with thy hande. But looke rather on thy hearte, on thy mouthe, and other mocions: and when thou perceiuest, that thou art enuironed, besieged, and compassed round about with ire and wrathe: straight waies tourne thy self to GOD, and saie: Lorde, I as a synner haue offended against thy sixt precept. I haue giuen place to wrathe. I haue vsed angrie tokens and woordes against my neighbour. Forgiue me this great sin, [Page] and so enstruct me, that I trespasse no more against thee. And this is one thyng that thou oughtest to doe, whiche the Phariseis do not. Then must thou adde this also, that thou temperate thy self, and by no meanes suffer wrathe to rule in thee. And although thou canst not vtterly expell, and put it out of thy hearte, yet confesse thou this thy synne, and aske forgiuenesse thereof, and euer after so stoutely fight against it, that the residue of thy ire, gette not vnder her daunger the other mēbers, as the countenaunce, mouthe, tongue, handes, eyes. &c. that by this meanes at the laste, thou maiest represse thy wrathe, and so subdue it, that thou maiest not onely not be angrie with thy neighbour, but also shew vnto hym all gentlenes, whiche thyng thou shalte finde again at thy neighbours hand. By this meanes shalt thou by little & little, driue out al wrathe out of thy hearte, and make it vanishe awaie as the smoke.

This did not the Phariseis.The Pharisaicall rightuousnesse. Thei had wrathe in their hearte, malicious signes in their countenaūce railyng wordes in their mouthe: and yet tooke thei all these thynges for no synne. For this is the propertie of this vice, to shewe outwardly, that it doth nothyng without a iuste cause. Why, saie thei, shal I suffer this, being so vnworthely prouoked? Shuld I by my sufferaunce, giue them an occasion to doe worsse? We maie not giue place to the wicked, that thei maie thereby waxe the more licentious. And so are thei that are wrathfull by nature, more enkendled and sette on fire, when thei are perswaded, that their cause is iuste, vntill that by the deuilles [Page] helpe, the flame increaseth so muche, that their wrathe must nedes be ended with violence.

Therefore Christe admonisheth vs, that we bee not prouoked vnto euill, through the opiniōs of the Scribes and Phariseis. But this is required of Christian men,The christiā righteousnes that either thei doe good, or els confesse their synne, and desire GOD to forgiue theim, and to create in theim newe heartes. And he that after this sort exerciseth hymself in the preceptes of GOD: is it not to be thought, that he shall haue at all tymes sufficiente cause,Confession of our synnes to God is necessarie. to confesse his synnes, to desire forgiuenesse of the same, to exercise his faith, and to applie hym self to the studie of the woorde, bothe night and daie? For confession is necessarie, either then wrathe, or any other cōcupiscence hath oppressed vs, so that wee can not deny, or excuse it, but must nedes confesse to GOD, that we haue synned.Praier. After this also, muste wee praie vnto GOD, to forgiue vs, and to giue vs his grace from henceforthe better to doe. To this praier must faithe also bee ioyned,Faithe. that we by no meanes doubte, but that GOD will forgiue vs bothe our synne, and all other for Christes sake.

The Papistes interprete not this lawe a right.This is the true practise of the Lawe: Neither must thou seke any other woorkes or rites, to worshippe GOD, as the Pope and his complices dooe, whiche are whollie giuen to the rightuousnesse of the Phariseis, as their saiyng touchyng this precept testifieth. It is necessarie, saie thei, to put aside rancor, but not the signes of rancor: that is, when thou art hurte, beware thou be not angrie therfore: as for not speakyng vnto them, and fliyng their cō panie, [Page] it maketh no matter, it is no synne. Therfore thei coumpted the commaundementes, to be but a vile doctrine, whiche prophane persones should hā dle. For them selues thei haue founde out workes, and worshippynges of GOD, of a more excellencie, and greater price, as thei thinke. But he that would kepe well the tenne commaundementes, as I haue now declared of the sixt, should haue enough and to muche to doe, so farre is it of, that he needed to deuise any other seruices, or worshippynges of God.

Christe maketh this doctrine a matter of greate necessitie, and willeth, if we will be christians, that wee continually excercise our selues in these and suche his woorkes. For as it is a sentence graue, waightie, and of greate importaunce, whē he saith first:Math. v. Excepte your rightuousnes excede the rightuousnesse of the Scribes and Phariseis, ye can not enter into the kingdome of heauē: so likewise doeth he earnestly in the ende conclude, and deuideth thē into partes. For where dissention and wrathe is, there are twoo partes: One whiche hath hurted and doen vniustly: the other, whiche was hurt,In dissention there are two parties. and suffered wrong. As concernyng him, whiche is the cause of anger, and hath hurte other: Christe teacheth hym a good lesson,What the partie ought to doe, that hath doen hurte. and commaundeth hym diligently to take heede, that ye meddle not with GOD, nor with any thyng that belongeth vnto GOD, till he be agreed with his aduersary. If, saith he, thou offerest thy gift at the alter, and doest there remember, that thy brother hath any thing against thee: leaue there thy gifte before the altare, and go thy waie, first be recōciled to thy brother, and then [Page] come and offer thy gifte. For if thou dooe not this, all thyne Oblation shalbe in vaine, neither shall it please GOD, what so euer thou offerest.

In these woordes Christ tareth and reproueth the thoughtes and fansies of the Phariseis, which imagined that thei should so bleare the eyes of God that he should not perceiue and see, their enuie and hatred in their hearte against their neighbour, and so thei should bee coumpted rightuous of all men. But Christ saieth thus:Gene. iiii. Thou deceiuest thy self. God firste of all will beholde the hearte, how it is affected towarde the neighbour. If he spie any enuie or hatred to be in the heart, thinke not, that thy oblacions,Leuii. xix. Math. xxii. Marke. xii. Luke. xx. Roma. xiii. giftes, and Sacrifices can please GOD. For when GOD gaue thee this commaundement: thou shalte loue thy neighbour as thy self: he requireth first of all of thee, obedience to this his commaundement, whiche excepte thou doest shewe, he vtterly reiecteth thee, and all that thou doest. For what a leude maner were this, that thou shouldest offer an Oxe vnto GOD, and slea thy brother? This wer to offer vp an halfpenie, and to steale awaie infinite talentes, Thus it becometh thee not to doe. But if thou wilt worshippe GOD a right, firste of all prouide, that there be no hatred in thy hearte against thy neighbour, otherwise thou canst by no meanes please GOD, what so euer thou dooest. And hereof cometh it to passe, that many through displeasure, borne to their neighbour, abstaine from the Sacrament, and by no meanes giue them selues to prayer. For this peticion maketh them aferde, when thei saie:Math. vi. Forgiue vs our trespasses, as we forgiue [Page] them that trespasse againste vs. Thei feare, that if thei should not forgiue, thei should giue sentence against them selues, and desire that GOD also maye not forgiue them. And it is true:Eccle. 28. n [...]ither ought thei to thinke otherwise. For if thou wilte not forgiue: neither will GOD forgiue thee. Therefore consider well, in what a daungerous state thou standest, whē thou receiuest anger in thy heart, against thy neighbour, and wilt by no meanes put it awaie frō thee. Neither shall this profite thee any thing at al, that thou praiest not, nor receiuest the Sacrament: yea, thou art so muche the worse, because thou wilt not praie thy self, that thou maiest come vnto suche and so Godly praiers. For as GOD findeth thee: so will he Iudge thee. Therefore this is the best counsaill, euen out of hande to bee at one with GOD, Follow this counsail. to be reconciled to thy neighbour, and to caste awaie all anger, wrathe, and displeasure. For otherwise, thou hearest here, that thou maiest not medle with GOD: againe, that what so euer thou dooest vnto hym, he regardeth it not. In consideration wherof Christ saieth: Leaue thy gifte before the altare: for it shall profite thee nothyng at all.Math. v. And this is the one parte, whiche giueth thee cause of anger. This partie is bounde, not onely to humble himself before GOD, and to confesse that he hath doen euill,Note well. but also he ought mekely to come vnto his neighbour, and to desire hym to forgiue hym his synne, euen as he would bee forgiuen of GOD for Christes sake.

The other is the partie that is hurte,What ye partie ought to doe, that is hurte▪ whiche thinketh, that he hath a iuste cause to bee angrie. [Page] Christ also chargeth this partie, that he be redy vnto reconciliation, and by no meanes shewe hymself harde, & vntoward in this matter. For it is great ieopardy, saieth Christ, that if thou differ thy good will, thy aduersarie will commit his cause to the Iudge,The Iudge is God. that is, to GOD in heauen, and saie on this maner: Lorde, I haue doen that I ought to dooe. Thou forgiuest me, but menne forgiue not. I therfore commit the whole matter to thee. If this bee dooen, what sentence shalte thou receiue, thinkest thou?The Sergeaunte is the Angell. The prison is helle. Uerely euen this: that forasmuche as thou wilt not forgiue, he shall deliuer thee to the Sergeaunt, and so thou shalt be cast into prison, out of the whiche thou shalt not goe, till thou haste paied the vttermoste farthyng:Luke. vi. that is to saie: Thou shalte neuer be forgiuen, as Christ saith: Loke with what measure ye meate, with the same shall it bee mette to you againe. This therefore doeth Christ require of bothe partes, that thei will suffer them selues to be intreated, to giue ouer all displeasure, and be cō content one to be reconciled to an other, and frely euen from the verie heart, one to forgiue an other, so that euer after, there maie bee betwene theim, heartie good will, and cōtinuall amitie. Otherwise we haue the sixt commaundement against vs, whiche accuseth vs, and proueth vs murderers before God, so that we shalbe sure, not to escape vnpunished

This doctrine and kinde of life, muste the Christians maintain emong them, and diligently exercise them selues in the same. For otherwise we run into daunger before GOD, Superiours maie lawfully punishe of [...]endours. without ende, and procure vnto our selues damnacion, not onely of body, [Page] but also of soule, as Christ threateneth. Notwithstandyng, where men are no priuate persones, but publique officers, as Iudges, Sheriffes, Conestables. &c. there goeth the matter otherwise.Roma. xiii. i. Peter. ii. For he that is a ciuill maiestrate, or temporall ruler, hath a commaundemente to be angrie, and to punishe malefactours, for their iniurious and wicked doynges. Parentes likewise haue a peculiare commaū dement, concernyng their childrē and familie, that thei should not wincke at the lasciuious and wanton behauiour of their children, or at the vngracious leudnes of their familie, but reproue them, and according to their desert, punishe them. GOD commaundeth them thus to doe. And if thei doe it not, thei obeye not GOD, neither dooe thei satisfie their office, and the commaundement of GOD.

For this is not to be suffered, that a thefe should saie to the Iudge: Punishe me not. For it is writtē in the sixt commaundemente: Thou shalte not kill. Thus maie he saie to priuate persones, that are not in office. But the Maiestrate hath a commaundement to vse the swearde, and to punishe euill doers. Neither is this tollerable, that a maide seruaunt, whē through her negligence, she hath suffered thinges to go to wracke, and to be spoiled in the house, should saie to her maistresse: you maie not bee angrie with me, beyng a Christian woman: For it is forbidden in the sixt commaundement. Christe in deede forbiddeth, that any manne should be angrie with his neighbour, and saieth: that who so euer so doeth, is guiltie of Iudgemente. But there is an other power in this persone, bicause of the cōmaundement [Page] of GOD, that she maie reioyce, yea, and punishe the negligence, and vntowardnesse of her familie,Psalm. iiii. Ephe. iiii. accordyng to their merites. And this anger is not againste Christianitie, as it is not againste Gods worde, to be a Father, or a Maister of an housholde. This were directly againste the Christian profession, if thei should not regarde their vocation, but neglecte domesticall discipline, and suffer their familie to liue after their owne lustes, without all good and Godly order.

The kyngdō of Christe, and of the worlde.We must therefore, diligently consider this discipline. In the kyngdome of Christ, there is no place for anger, but for gentlenes and loue, that the verie hearte maie bee quiete, and without bitternesse towarde all men, and that neither the mouthe, nor the hande offende, or hurte any manne. But in the Kyngdome of the worlde, in matters of policie, in thynges of housholde, neither hande nor mouthe is to be restrained. We maie lawfully vse these instrumentes to reuenge, accordyng to euery mannes vocation, office, and aucthoritie.

For here there is no place for lenitie and mercie, but for vengeaunce. So that in this behalfe would neglecte vengeance, he should giue an occasion to GOD the high iudge, that he should punishe the sinnes and offences of men, and then were the matter in worse case. For when GOD punisheth, he punisheth more greuously, then men doe·

And this is the doctrine of the Gospell, for this presente Sondaie. The Lorde our GOD, helpe vs by his holy spirite, and giue vs grace for his sonne Iesus Christes sake, that in this worlde we maye [Page] liue here a Godly, rightuous, and sober life,Titus. ii. euery manne, accordyng to his vocation and office, and in the worlde to come, enioye the fruicion, presence, and sight of the moste blessed and glorious Trinitie, GOD the father, GOD the sonne, and GOD the holy Ghoste, three distincte persones, and one true immortall and euerlastyng GOD: To whom be all power, glory, and honor, bothe now and euer. Amen.

¶The .vij. Sondaie after Trinitie Sondaie. The Gospell. Matth. viii.

IN those daies, when there was a verie great companie, and had nothyng to eate, Iesus called his disciples vnto hym, and saied vnto theim: I haue compassion on the people, because thei haue been now with me three dayes, and haue nothyng to eate, and if I sende theim awaie fastyng to their owne houses, thei shall fainte by the waie, for diuers of theim came from farre. And his disciples answered hym, where should a manne haue breade here in the wildernesse, to satisfie these? And he asked them: how many loaues haue ye? Thei saied, seuen. And he commaunded the people to sitte doune on the grounde. And he tooke the seuen loaues: and when he had giuen thankes, he brake, and gaue to his disciples, to sette before theim. And thei did sette them before the people, and thei had a fewe small fishes, and when he had blessed, he commaūnded them also, to be sette before them, and thei did eate and were suffised. And thei tooke vp of the broken meate that was lefte, seuen baskettes full. And thei that did eate, were aboue fower thousande. And he sent them awaie.

THE EXPOSITION.

[Page] THis miracle did Christe twise. For on midde Lent Sondaie, is the like historie sette forthe, when with fiue barlie loaues and twoo fishes, he fed fiue thousande menne, besides women and children, and yet there remained so many fragmentes, as filled twelue Baskettes full. But in this Gospell ye heare, how with seuen loaues, and a fewe little fishes, he fedde fower thousande, and there were lefte so many fragmentes,Why this gospell is redde in the church this tyme of the yere. as filled seuen Baskettes. It appereth, that suche as appoincted this Gospell now to bee redde, had a consideracion of the tyme, seyng that this miracle is set foorthe in the fruitfull tyme of the yere, that all men maie learne and vnderstande, that all these thynges, whiche wee receiue and take of the grounde, come vnto vs by the blessyng of God, and that God euen at this presente daie, worketh with vs this miracle, whiche at the tyme he wroughte in the wildernes, saiyng, that with a fewe nourishmentes, or slender prouision, he is able now also, through his blessyng, to minister foode to many, yea, to thousandes, thousandes of people, as he daily doeth, so that although many times through tempestes, the fruictes of the yearth haue no good successe, yet that wee should knowe, that our chief help and comfort, consisteth in the blessyng of God. For it is not the abundance of foode, but the blessing of God, that feedeth. For suche is the naturall frowardnes, of the vnfaithfull worlde, that when it seeth not present store of victuall,The incredulitie of the worlde. yea, & also, enough the same: straight waies it beginneth to despaire, [Page] as though it should out of hand perishe for honger. Thei that haue great plentie of victuall, as of corne wine. &c. thei will vtter none of it, before thei bee able to make the moste of it, and to sell it so dearely as is possible. These are very leude persones,The coueteousnes of the wicked worldlynges reproued. and suche as knowe nothing of Gods blessyng, neither doe thei beleue it. Or els thei would so behaue thē selues, that thei might haue Christ with them: and so should thei neuer doubt, but that he through his blessyng, bothe were able, and also would make of their little store, great abundance, and sende plentie of all thynges. For this miracle teacheth vs,What this miracle teacheth. that there is no cause, why we should doubte of the good will of Christe, but that he will prouide abū dauntly, bothe for our soule and bodie: for our soule, his spirite, worde, and faithe: for our bodie, meate, drinke, clothe, lodgyng. &c. so that although sometyme, he suffereth suche as beleue in him, to be vexed and greued with penurie, scarsenesse, pouertie, and contēpt (for thei are greatly hated of the world, neither doeth the worlde thinke them worthy to be fedde,Christes blessyng pertaineth to them, that regarde his worde. or to liue on the yearth) yet thei should not doubte of this, but that Christ, euen in the greatest tyme of penurie, and then all thynges bee moste scarse and deare, will plentifully prouide for theim, all thinges necessary for this present life. Notwithstandyng Christe ministereth his blessyng, accordyng to the rule, whiche he prescribeth in the Gospell of Matthew: Seke ye first, saieth he,Math. vi. the kingdome of GOD, and the rightuousnes thereof: and al these thynges shall be caste vnto you. For the Euā geliste declareth, that the people taried with Christ [Page] three daies. What was the cause, of their so long abode with Christ, it is easie to conceiue: Uerely to heare the worde of GOD at his mouthe. And this is the cause, that he afterward is so carefully moued, to make prouision for them, and coumpteth it his office, to see that thei lacke nothyng, leaste thei should perishe for honger: that it should bee a speciall doctrine to vs, first of all, to haue a singuler regarde to the woorde of GOD, and to practise the same, in our life and conuersacion: and afterward as touching thinges apperteining vnto our liuing to caste all our care vpon Christ. For he hath taken vpon hym, to make prouisiō for vs, so that he will by no meanes, suffer vs to perishe for honger. Stones shall soner be made bread, then thei, which seke the kyngdome of GOD, & the rightuousnesse thereof,Psalm. 34. shall lacke any good thyng, as the Psalmographe saieth: O feare the Lorde, ye that be his sainctes: for thei that feare hym, lacke nothyng. The Lions doe lacke and suffer honger: but thei which seke the Lorde, shall want no maner of thyng, that is good.Psalm. 37. Again: I haue been yong, and now am old: and yet sawe I neuer the rightuous forsaken, nor his seede beggyng their breade. The rightuous is euer mercifull, and lendeth: and yet haue his children Gods blessyng and inough.

Math. vi.So saieth blessed Marke, in the sixt Chapiter of his Gospell, that muche people came flockyngly together, out of diuers cities, tounes, and villages, vnto Christe: whom so sone as he behelde, he was inwardly moued with mercie towarde them: For thei were as shepe without a shepherd. And he began [Page] to teache them many thynges.The greate miserie is the lacke of gods worde, which is the foode of the soule. And this is the first and chifeste miserie, whiche Christe, as a good Doctour and teacher considereth, that the people were as scattered shepe, euen as we also were vnder the kyngdome of the Pope. One called vppon Barbara: an other vpon Catherine: the third vpō George. Here was no Doctour nor teacher, to sette forthe the true doctrine of inuocacion. All thynges were ouerwhelmed with Idolatries, errours, supersticions. &c.

It appereth by sainct Marke, that the people of the Iewes were in greate miserie and blindnesse, forasmuche as thei were as shepe without a shepeherd. There wer Priestes and Leuites in office, to teache the people of the commyng of Christ, and of his gracious and mercifull kyngdome. But what did thei? Thei became of Shepheardes, rauenyng Wolffes. The worde of GOD thei taught not, but thei sette forthe to the people their owne dreames, vnto the greate daunger and perill of the miserable shepe, as it chaunced also vnto vs in the Papacie. For vnder the Pope no man knewe, that GOD would bee mercifull vnto vs for Christes sake, and forgiue vs our synnes, so that the doctrine of recō ciliacion by Christe, was vtterly vnknowen. Although that their owne woorkes were necessarily required vnto saluaciō: and that this was the onely waie vnto eternall life. And this is the first and principall calamitie and miserie, that Christ noteth in the people, and therefore is moued with a feruēt compassion toward them, and preacheth vnto them a long sermon. As though he should saie: What do [Page] the Priestes?Priestes giuen to priuat lucre, more then to consider their cure Here is a greate multitude of people, and thei would gladly learne the true religion of GOD, but there is no manne to teache them. As for the Papistes, thei are occupied aboute their owne profite, and about the sacrifices.

Therefore Marke saieth: Thei were as Shepe without a Shepheard.A shepe with out a Shepheard. It is an extreme miserie, when a shepe is without a shepherd. The reason is. For a Shepe beeyng but a weake and vndefensed beaste, is in ieopardie of the Wolfe, or of some other noysome beast, when she is without her shepherd, dogges, and folde, so that he can not but be in daū ger. Euen so it is with vs. Looke where the worde of GOD is not taughte, and where the doctrine of the Gospell is not preached: there hath the Wolffe, that is to saie, the Deuill full power ouer the people,Pro. xxix. as Salomon saieth: when the preachyng of Gods woorde faileth, the people perishe and goe to hauocke. For we haue inough to doe, to kepe vs fre from Satan and his assaultes, euen then also when we moste earnestly either heare,Where the word of God is not taught the people are sone seduced. rede, or teache the Gospell, and giue our selues moste feruently to prayer, yea, and when true teachers and shepherdes of our soulles are present. What is then to be thought of thē, whiche lacke all these thynges. Suche maie easely be persuaded, one to become a Monke, an other a Frier, the third a Chanon. &c. One to call vpon this sainct, an other vpon that: one to trust vnto his good woorke, an other vnto that: and so to bee brought into manifolde errours and heresies, and at the laste to become a praie to the Wolfe.

Psalm. 34.Uerely the eyes of our Lorde Iesu Christ, must [Page] nede bee shinyng and bright,Eccle. xv. Hebr. iiii. seyng thei pearse into the very breastes of menne, and are moued with so greate and feruent affection toward theim, bicause thei so daungerously walke and straye abrode, as shepe without a shepherd. In consideration wherof, although Christe for his reste and quietnes sake (as sainct Marke saieth) went into the deserte,Marke. vi. yet he beyng as it wer, waken and stirred vp with the miserie of these dispersed people, firste of all hath consideration of the spirituall famine, and honger that thei haue:Christe firste regardeth the soule, and afterwarde the bodie. and therefore he falleth in hand to teache thē. Euen so it is in this our Gospell, where the Euangelist sheweth, that the people continued with Christe three daies. This did thei without doubt, for the feruent studie and heartie desire, that thei had to heare the sermōs of Christ. Oh, infinite treasure were to be giuen for these sermons, if thei might be had. But the Euangelistes minde, was onely to describe and set forth, the worke & miracle.

And this is the first part, that Christ aboue all thynges, is carefull for the soulles, of these miserable and dispersed people.Math. ix. Luke. x. And therefore he praiyng vnto his father, to sende workemen into his Haruest: yea, he embraceth the selie simple soulles, and teacheth theim.The louyng affection of Christe towarde the people. Seeyng that he sheweth suche an heartie affection towarde his people, with what countenaunce, thinke ye, will he beholde at the last daie, those negligent shepheardes, whiche regarde not their office, and so are the occasion, that the people fall into errours. How will he looke vpon those Princes and Rulars, whiche compell their subiectes vnto Idolatrie, and will not suffer that the true [Page] woorde,The punishment of them that haue not brought their people vnto ye true knowledge of christ and sincere doctrine of GOD, should bee taught vnto them? What shall the Bishoppes saie then, whiche boaste and bragge muche of their titles, as honour, holinesse, grace. &c. And crake of their office, to the vttermoste, that GOD hath appoincted theim Bishoppes, and Ouerseers of mennes soulles, and yet thei doe nothing els, then euen of set purpose, kepe the people still in Idolatrie, neither suffer thei them ones to aspire, or come forward vnto the true knowledge of GOD, and vnto the true worshippyng of the same, but greuously punishe and torment them, if thei will not consente to their Idolatrie, and walke in the tradicions of men? Againe, what shall Parentes saie, whiche labour not, to the vttermoste of their power, to bryng vp their children and familie, in the true doctrine of Christ, either by their priuate teachyng at home, or els when it is publiquely set soorthe, in the congregacion of GOD ▪ This then without doubt, shal be the saiyng of GOD: Ye Fathers of housholdes, ye Kynges and Princes, ye Bishoppes and Spirituall Shepherdes, so many soulles wer committed to you, to se that thei should bee brought vp, in the true knowledge of my woorde, and that thei should worship me, as I haue commaunded in my holy lawe. But this haue ye not dooen. Ye haue suffered theim to liue in all kinde of wicked ignoraunce, to be defiled with all maner of Idolatrie, to walke after the tradicions of menne, but not according to my worde. Of whom should I require this, and be reuenged, but of you, whiche wer Parentes and Gouernours, Princes and Rulers, Bishoppes [Page] and Ouersears? And yet haue ye not dooen your diligence, that youre Seruauntes, Children,Why princes are set in aucthoritie. Subiectes, and Parisheners should bee truely and Godly instructed and broughte vp. For Parentes, Princes. &c. are not onely sette in aucthoritie for the bodies sake, and for the necessitie of this temporall life, but also that thei should be helpers, and, as the Prophete saieth,Esai. xlix. and .lx. Nurses of the congregacion of GOD, that families and subiectes, maie be brought vnto the true knowledge of the worde, feare GOD, become rightuous and Godly in their conuersacion, and so at the laste, obtaine euerlastyng saluacion.

Therefore this is the highest woorke,The highest seruice that we can doe to GOD, is to bryng men to the knowlege of his worde, and the moste principall seruice, that we can doe vnto God in this worlde, euen to bryng all suche as be committed to our charge, vnto the true knowledge of God, and of his blessed Gospell. For who seeth not, how earnestly the Deuill labour, partly by sectes, and partly by tyrauntes, to stoppe the procedinges of the Gospell, that no kinde, no age maie come vnto the religiō, & feare of GOD? As I maie speake nothyng, how laborious and painfull a thyng it is, to bryng the people vnto the true knowledge of God. Suche seruice to God, and suche almose to the peoples soulles, doeth Christe here firste of all, declare to them that come vnto him, that is to saie, he first fedeth their hongrie soules with the worde of God. And this is truely to sanctifie the Sabboth daie: I meane, to preache and heare the woorde of God, in so muche that thei, whiche doe this, please God more, then if thei should offer to hym,Note well▪ greate [Page] mountaines of golde. We therfore must also followe this example. And verely if Princes, Parētes, Gouernours of housholdes. &c. would dooe this, thei might deserue heauen, by this their office, that is to saie, thei should doe vnto God, moste high and acceptable sacrifice, for asmuche as thei, to the vtteryng of their poore labour, and doe their true diligence, that the soulles, whiche are committed vnto them, maie be brought vnto the true knowledge of God, and of his sonne Iesus Christ, and so be deliuered from the kyngdome of the Deuill, and bee made inheritours of euerlastyng glory.

Christ fedeth the body alsoAfter this spirituall refection, I meane the preachyng of Gods woorde, followeth the seconde refection or almose, when Christ also taketh care for the bodie. For Christ came not into this worlde, to destroie either soule or bodie,Mat. ix.xv. Luke. xix. but to saue bothe. Therfore the Carthusian or Monke of the Charterhouse went not the right waie to worke, whē he thought his greate abstinence, and longe praiers, hindered the health of his bodie. The bodie is subiect to labour, that it should not be idle: yet must that so be dooen,The bodie with to much labour, is not to be destroid that the bodie loose not his healthe. For he that destroieth his bodie, as the Monkes many tymes enfebleth thē selues, and weaken their strengthes, by their loude syngyng, long fastyng, and tedious praiyng, doeth nothing els then murder him self. This muste bee auoided, as a moste greuous synne, as Iesus Sirach prescribeth: The fodder, the whippe, and the burthen belongeth vnto the Asse: meate, correction, and worke vnto the seruaunt But, saieth he, doe not to muche vnto hym in any [Page] wise, and without discretion doe nothyng. For the body is mortall, and therfore it hath nede of meate, that it maie be in healthe. It is also to be put vnto labour, that it waxe not wanton, and imagin some euill. Moreouer, it hath nede of correction and discipline, that thereby it maie be prouoked, excited, and stirred vp vnto labour, that it waxe not idle, and negligently do the thinges that are to be doen. And yet in all these thynges, there must be a measure or meane. For the bodie can not alwaies labour. It must somtime haue rest. And for this cause hath GOD appoincted not onely the daie vnto labour, but also the night vnto slepe and reste. And the middaie serueth vs to eate. For GOD is no murderer, as the Deuill is, whiche Deuill laboureth to this ende, that the Monke maie vtterly kill hym self, with the immoderate exercises of fasting, watchyng, praiyng. &c. But GOD will none of this. He will haue measure to be kept in all thynges. Measure is a merie meane, as thei vse to saie.

This is the seconde comfort,Petturie is not to be feared of a christian. that we should goe the right waie to worke, and aboue all thynges seke after the worde of GOD: whiche when we fall euen into the desert and wildernes, and therefore are in daunger of famine, yet lette vs not despaire, nor be dismaied. For euē here is the lorde with vs, which is moued with our necessitie, and also is carefull for vs, yea, and that muche better, then we be able to care for our selues. For we with our care,Proue. x. Psalm. 127. can bryng nothyng vnto good effecte. But where Christe careth, there must nedes be greate plentie of all thynges, though there were nothyng els in the worlde, [Page] then highe penurie, and moste miserable lacke, as we se here. The Apostles also take care. But what is their care? For sothe this: whens shall we gette bread here in the wildernes, that we maie fede this people? This their care is suche, that no goodnesse cometh of it. But when Christ ones taketh care of the people, and appoincteth with hym self, how he will fede them, although there be present onely .vii. loues, and a fewe little fishes, yet through his blessyng, thei be made so great and plentifull, that thei suffice fower thousande menne, yea, and there remain of their fragmentes, seuē baskettes full. Women and children are not nombred, whereof it is to be thought, that there was also a greate nomber.

Now tell me, if any man were certain and sure, that he should go as farre, and dooe asmuche with one pece of golde, as a riche manne should doe with many thousādes, would not he wishe that his one pece of golde, cast a side all care, and be as mery and as frolike, as the riche man with all his thousandes? And if the riche man should boaste, & auaunce hym self, bicause of his riches, would not the poore man mocke hym, and saie? Thou hast no cause to be proude, for all thy riches. For although thou hast muche, yea, & more then I, yet art thou in no better case then I am. For my one pece of gold is as muche to me, as all thy heape of golde is to thee. Neither can thy so many thousandes, any lenger indure, then this my one pece of golde. Therefore I am in as good state with my little, as thou with all that thou hast. &c.

But how come this to passe, when we be christians, [Page] or at the least, will so be coumpted,How christian mē ought to behaue thē selues in euery kynde of fortune. that we dooe not in all poinctes, so behaue our selues, that neither in wealthe and plētie we waxe proude, nor yet in penurie and scarsenes we faint, are dismaied, or despaire? For if we earnestly and diligently, seke the worde of GOD: there shall bee no perill of scarsenes. Christ will be carefull for vs, neither shall we want any good thyng at all. For this is nothyng to the purpose, whither wee haue muche or little- This is altogether, that Christe maye blesse that we haue. When he putteth his blessyng, vnto that little thou hast, then shalt thou not onely,Christes blessyng enricheth. not lacke any thyng▪ but also for that blessynges sake, thou shalt haue more remainyng, then thou haddest at the beginnyng. If we would truely and earnestly beleue this doctrine, we should not onely be without carefulnes, but we should also represse couetuousnes, whiche maketh vs almoste,Couetuousnesse. as persones besides our selues, or out of our wittes. For suche wickednesse ruleth and reigneth, in the heartes of coueteous people, that the more thei haue, the more the couite. Yea, the couetuous man, dooeth as well lacke that he hath, as that he hath not: and for the moste parte, couetuousnes doeth so blinde his eyes that he falleth into al kinde of mischief, fearyng neither GOD, nor manne. But he that would consider this miracle a right, should be of an other minde: I meane, he would neither because of plentie bee to bolde, or trust to muche, nor yet for his penurie despaire, or be vtterly dismaied. For this he knoweth that he, whiche hath Christe, hath suche a dispensatour and stewarde, as is able to make muche of a [Page] little: And again contrariwise, that where Christe is absent with his blessyng, all thinges out of hāde must nedes come to naught, be thei neuer so great and plentuous.

Paraduenture these seuen loaues, and a fewe fishes, were for Christe and his disciples. For seyng this was Christes maner, oftētimes to go into desert & solitarie places to praie, and to fight against Satan: it is to be thought, that the disciples prepared victuall for their purpose. Therefore so sone as Christe taketh the breade into his handes, it is straight waies, increased, as it maie bee perceiued, so that although he distributeth thereof, yet remaineth there in his handes, still more and more. This arte and connyng Christ knoweth, and gladly exerciseth the same for their sake, whiche loue and embrace his worde: and yet not before that the lacke, be perceiued and felt.Math. vi. Psalm. 34.35.37.55.104·145. i. Timo. vi. i. Peter. v. Therefore he that desireth to haue this blessyng, let hym not bee greued, though he suffer penurie for a little tyme. Embrace thou the worde constantly, and liue accordyng to thy vocation. (For this doeth Christe require of thee) and as for all other care, caste it vpon him, and he shall nourishe thee.

For no man hath euer, either heard or seen, that a Christian man hath perished, and died for honger. Thei haue been afflicted and caste into prison: but after thei haue receiued the fatte, almoste of the worde of GOD, thei haue founde other meate sufficient, neither haue thei lacked any good thing. Neither ought this to moue a christian man,Against delicate fare. any thing at all, that he hath not suche, and so great deinties. [Page] as the riche worldlynges haue. For Christ did not ouer deintely fede his geastes. Bread and fishe was their meate, water was their drinke. He setteth not before thē many dishes, and varietie of precious and pleasaunt wines, as the maner is of rich men, and of men of power, that haue plētie and superfluitie of al worldly thinges. He willeth that meane meat and drinke shuld be our fare, while we are in this world & that therwith we ought to be content. For what requirest thou more, then that thou maiest represse and slake honger, and preserue thy health? Be therfore content herewith. If other fare more daintely, thei haue the more cause to thāke God for it, and to take heede, that thei doe not abuse that their abundaunce, and large blessyng of GOD, nor make it an occasion of wickednes. For experiēce teacheth,Sumptuous fare & health of bodie, seldome agree. that deintie fare can not agree with all men, and that good health and delicious foode, haue seldome concorde betwene them, so that bread, salte, and water with prosperous welfare and good health, is more to be wished, then al the deinties of the worlde with sickenesses, diseases, and tormētes of the bodie. As we haue examples by diuers riche menne, whiche rather followe their beastly pleasures, then their naturall appetite of feedyng. But thei receiue a reward, with their foolishenes.Epicures. For where as if thei would liue soberly, temperatly, and accordyng to the desire of Nature, thei should bothe haue their health the better, and also be the more able in good and semely order, to doe suche thynges,How greate euilles come of excesse in eatyng and drinkyng. as belong vnto their vocation and callyng, and so please both GOD and man: Now oppressyng nature, by their [Page] to muche ingurgilatiō and excesse, by their surfettyng and dronkennes, thei doe not onely make thē selues vnapt vnto the seruice of GOD, of their neighbour, and of them selues, but also thei fill and infect their myndes and bodies,Eccle. 27. with many synnes and diseases, yea, and haste death vnto theim selues, before the naturall tyme, as the wiseman saieth: Excesse of meates bryngeth sickenesse, and glotonie cometh at the laste to an vnmeasurable hate. Thorowe surfette haue many one perished: but he that dieteth hymself temperatly, prolongeth his life. Moreouer, through this their to moche delicate fare, and varietie of dishes, the poore people are defrauded of their porcion. For the more that the rich glotons spende thus wastfully vpon theim selues, the lesse haue thei to bestowe vpon the poore, yea, thei are moned nothyng at all with pitie, and compassion toward the nedie people, as we maie see by that voluptuous Epicure,Luke. xvi. in the Gospell of Luke, whiche faryng deintely euery daie hymself, disdained to geue vnto poore and beggerly Lazarus, so muche as of the cromes that fell from his table, so farre was it of, that he shewed any obediēce to this commaundement of GOD:Esai. lviii. Breake thy bread to the hongrie. As for the nedie and waifaring men, leade them into thy house. And when thou seest a naked man, clothe hym, and despise not thyne owne flesh. But these cormorantlike Epicures, little regarde this, and suche like commaundementes of GOD. Therefore in makyng prouision for their owne bellies, thei spare no coste: but vnto the maintainaūce of the poore, all that euer thei geue, is not worthe, [Page] God a mercie.

We ought therefore, to haue a speciall regard to this simple fare, whiche is here setforthe, and greatly garnished, with the moste comfortable blessyng of GOD, and therewith to be content, seyng as the Philosopher saieth, we liue not to eate, but we eate to liue. And nature is content with a little.

When GOD gaue to his people Manna in the wildernesse, daiely for their foode,Exod. xvi. suche as were thākfull, and Godlie minded, receiued it not onely as a moste goodly & noble meate, but thei also thought it to be sufficient, for their corporall necessitie, neither required thei any other kinde of meate, or varietie of dishes. But the delicate belligoddes,Nume. xi. i. Cor. x. it could by no meanes suffice, whiche desired rather to retourne into Egipt, and to sitte there emong the greasie fleshe pottes. But what the reward of thē was, the holie scriptures doe manifestly declare.

The Patriarche Iacob departyng frō his countrie, when he praied vnto GOD, Gen. xxviii asked no more of hym, but foode and raiment. GOD gaue to Helias the Prophet by his Angell,iii. Reg. xix a loafe of broiled bread and a vessell of water. At an other tyme he fedde hym by a Rauen, twise a daie with bread & fleshe,iii. Re. xvii. and willed hym to drinke the water of the Brooke Cherith. Here is no varietie of dishes,iii. Re. xvii. nor delicate wines. Daniel, Ananias, Misaell, and Asarias, when thei might haue eaten and dronken,Daniel. i. of the same meate and wine, that kyng Nabuchodonozor did eate and drinke, refused so to dooe: and chosed rather, in stede of that princely fare, to eate Potage and to drinke water, and yet wer thei better liking [Page] and fatter then thei, whiche did eate of the kynges meate,Dani. xiiii. The meate, whiche GOD sent to Daniell, beyng in prison at Babilon, by Abacut the Prophete, was it any other then Potage and broken bread? GOD giueth not deinties, but necessaries to his people, whiche thei shall neuer want that loue hym.i. Timo. vi. Sainct Paule saieth: hauyng nourishement and clothyng (he saith not, hauyng delicious fare, & sumptuous apparell) let vs be contēt.Math. vi. Luke. xi. For nothing brought we into the worlde, neither shall we cary any thyng out of it. Therefore our sauiour Christ in that praier, whiche he taughte his Disciples to saie, commaundeth vs to praie, not for deinties and varietie of pleasaunte dishes, but for breade, that is to saie, for necessary foode, wherof presētly we haue neede. Giue vs this daie our daiely breade. And that moste wise and noble kyng Salomon,Prou. xxx. desired of GOD, onely a necessary liuyng. O Lorde, saieth he, giue me neither pouertie nor richesse: onely graunt me a necessary liuyng: least I be to full, I deny thee and saie: Who is the Lorde? And least I beyng cō strained through pouertie, fall vnto stealyng, and take the name of my GOD in vaine.

This frugalitie therefore and simple fare, accompanied with the blessyng of Christe, and practised of all good and Godly men, from the beginning in all ag [...]s, ought to moue vs for to eschewe al kindes of voluptuous and dilicious fare, and to content our selues, with thinne and necessarie diete, auoidyng all excesse and superfluitie, not onely as a synne displeasaunt vnto GOD, but also as a pestilent noysome and hurtfull to our healthe and life: [Page] alwaies hauing before our eyes,Luke. xxi. this saiyng of our sauiour Christe: Take hede that your heartes bee not ouercome with surfettyng and dronkennesse. And as saincte Paule saieth:Roma. xiii. Make no prouision for the fleshe, to fulfill the lustes thereof.

To ende: This is not the meanyng of this our Gospell, that we acknowledge and confesse, Iesus Christ our Lorde, to be our nurse father, prouider, and Steward, whiche giueth vnto vs all thynges abundantly to enioye them: whiche notwithstandyng hath the moste speciall care, for the foode of the soulle, that we maie get aboue all thynges, the knowledge of Gods woorde, and of true Godlinesse, and so obtaine euerlastyng life. Againe,Math. vi. that so many as seeke the kyngdome of GOD, and the rightuousnes thereof, should not despaire, concernyng corporall sustenaunce, but in all their necessities, flee vnto Christes blessyng, and faithfully beleue, that Christ will no lesse feede theim, and take care for theim, then he did for the fiue thousande, of whom our Gospell maketh mention, although reason se not, how this thing maie be brought to passe: so that here we are taught, that as we be made of twoo partes, that is to saie, of soulle and bodie: so likewise doeth Christ make prouision for thē bothe: neither will he suffer suche as trust in hym, to wāt any good thing, either for the soulle, or for the body, but giue theim all thynges liberally, as the Psalmographe saieth: O feare the lorde,Psalm. 34. ye that be his Sainctes: for thei that feare hym, lacke nothyng. The Lions dooe lacke and suffer honger, but thei, whiche seeke the Lorde, shall wante no maner of [Page] thyng that is good. That we maie obtaine these twoo blessynges of GOD the father, through Christ accordyng to his moste swete and comfortable promises, that is to saie, foode bothe for soule and bodie, necessarie liuyng, for the sustentacion of this mortall life in this worlde, and euerlastyng glorie in the worlde to come, bothe for soule and bodie: let vs at all tymes diligently praie, for the assistaunce of Gods moste holy spirite, that he maie breath into vs, suche heauenly and spirituall motions, that we maie aboue all thynges, seke the Kyngdome of GOD, and the rightuousnes therof, depende whollie on his faithfull prouidēce, and alwaie be thankfull to hym for his benefites, where with daiely he inricheth vs, through his sonne Christe Iesu: To whom bothe now and euer, bee all glorie and honour. Amen.

The .viij. Sondaie after Trinitie Sondaie. The Gospell. Matth. vii.

BEware of false Prophetes, whiche come to you in Shepes clothyng, but inwardly thei are rauenyng Woulues, ye shall knowe thē by their fruictes. Doe menne gather Grapes of Thornes, or Figges of Thisties▪ Euen so euery good Tree, bryngeth forthe good fruites: But a corrupte Tree, bryngeth forthe euill fruites. A good tree can not bryng forthe badde fruites, neither can a badde tree bryng forthe good fruites. Euery tree that bryngeth not forthe good fruite, is hewen doune, and caste into the fire: wherefore by their fruites ye shall knowe them. Not euery one that saith vnto [Page] me, Lorde, Lorde, shall enter into the kyngdome of heauen, but he that dooeth the will of my father, whiche is in heauen, he shall enter into the kyngdome of heauen.

THE EXPOSITION.

THis our Gospell is part, of that long sermon, whiche our sauiour Christ made in the mountaine, described of the blessed Euāgelist S. Matthewe in the .v. vi. vii. Chapiters of his Gospell, and it is almoste at the latter ende of the aforesaied sermon. And the occasion of these his woordes, maie right well seme to bee this. The Lorde Christ knewe right well, that accordyng to our Englishe Prouerbe, where so euer GOD buildeth a Churche, there the Deuill will builde a Chapell iuste by: That is to saie,With the sede of gods word heresi alwaie groweth· where so euer the woorde of GOD is truely sette forthe, and sincerely preached: there the Deuill ceaseth not through his Tares of wicked heresies, and false doctrine to hinder and to lette, yea, to obscure and deface that good woorke,Math. xiii. as we maie se in the Gospell, that fewe or none maie receiue profite thereby, least his kyngdome should bee diminished, and he spoiled of his praie. Therefore in this our Gospell, Christe admonisheth, warneth, and chargeth vs to beware of false Prophetes. As though he should saie: I haue set forthe my worde vnto you, and diligently taught you, what ye ought to doe: how ye should rightly and truely, vnderstande the tenne commaundementes, praie, faste, beleue in GOD, giue almose. &c. This now remaineth, that [Page] ye diligently take hede, that ye by no meanes, suffer your selues to be plucked awaie, from this my doctrine, neither by the subtile suggestions, of moste subtile Satan, nor by the craftie conueighaunce, and fleshly perswasions of Antichrist, & his adherentes. For I sende you not forthe emong Angels,Math. x. but emōg Wolffes, neither dooe I sowe you emong Wheate, but emong Tares. Therefore take hede diligently that ye be not deceiued, nor allured from the waie of truthe, vnto the rockes of errours and heresies.

We ought diligently and aboue al thinges, to holde fast the word of God.Wherefor Christ in this our Gospell, chargeth vs aboue all thynges, that wee holde faste the sincere and pure worde of God, and suffer not our selues, so muche as the breadth of our naile, to bee plucked awaie from it, but whatsoeuer is contrary to that, to coumpte it as euill as the Deuill, and plaine abhominacion, who so euer be the aucthour thereof,Gala. ii. Ioan. epi. ii. Kyng, or Kesar, Pope, or Patriarche. For, as we heard before, wheresoeuer the worde is sincerely preached, there are the Wolffes at hande streight waies, with all their subtelties, deceiptes and craftie immaginacions, as we haue experience hereof, and diuers examples also, bothe in matters of the Churche, in affaires of the Common weale, and in housholde businesse. The Wolffe thrusteth hym self into all places, that he maie plucke vs frō the worde, and so occupie the place hym self. In the Churche we haue the woorde of GOD: there laboureth the deuill to the vttermoste, to plucke it awaie frō vs.Sectaries come of the Deuill. He stirreth vp one sectarie or other, to teache some newe thyng of Baptisme, of the Lordes supper, yea, of Christ hym self, whiche we neuer heard [Page] before. And then suche and so greate is our foolishenes, inconstancie, and leudnes, that out of hand we are desirous of newes, so that immediatly we cast awaie the woorde, and haue a singulare respecte, vnto the aucthour of that newe doctrine, when notwithstandyng he dooeth nothyng els,Newe faugled Gospellers. then goe aboute to deceiue and destroye vs. And vnto this ende, that is to saie, that we should not bee seduced of suche Wolffes, doeth our sauiour Christe specially, direct this his admoniciō. As though he should saie: ye shall not wante Wolffes, whiche shall come vnto you with goodly visars, and holy shewes, that ye shall thincke, ye neuer in your life, heard more Godly, or more excellent Preachers. And thus except ye take hede, ye shall bee deceiued, and fall into daunger, before ye beware. But who shall be in the faulte? Surely not I, whiche warne you to take hede, but ye your selues, whiche heare the woorde and haue it, and yet will you not kepe it, nor holde it faste. &c. For if a christian man being circumspect, and hauyng regard to himself,The Cathechisme necessarie to bee knowen of al degrees, and to his owne saluacion, had no more but the Cathechisme, that is to saie, the tenne Commaundementes, the Articles of the faithe, the lordes praier, the wordes of Christ concernyng Baptisme, and the Lordes supper: euen by these thynges onely, might he defende hymself against all heresies and errours. But seing there is so greate negligence of hearyng the woorde, and so fewe that delighte in the same, with their wholle heartes: it is no marueile, though the Deuill take place in theim, and throwe theim hedlong into all kinde of wicked and vngodly doctrine.

[Page]Against this so greate daunger, Christe would haue vs well enarmed,The woorde of God is a defēse against the Deuill and all his ministers. and strongly defensed, that we be not circumuented nor beguiled, yea, deceiued and destroied of those Wolffes: whiche shalbe, if we caste a waie this securitie and negligence, and fortresse our selues manly and valiauntly, with the worde of God. He setteth before vs, the most certain deceiptes of the Wolffes, and how craftely thei goe about to beguile. We had nede therfore diligētly to take hede. And therefore saieth Christ: he that wil bee in saffegarde, and sette free from the rauenyng tethe, of the moste rauenyng Wolffes, let him holde faste my woorde, whiche is the true light, whereby he maie clerely, as in a moste cleare glasse, beholde, se,Ephe. vi. and perceiue the slye subtleties of subtle Satan: whiche also is the armour to defende vs, againste the fierie dartes of the deuill, although he approch vnto vs neuer so craftely, euen cladde and garnished with the simple apparell, of a moste simple shepe. For this is the greatest ieopardie of all. When the Deuill cometh, he cometh not in his owne habite, but he taketh vnto hym, some holie and religious garment, and pretendeth muche deuocion and godlinesse. After this sort came he vnto Christe in the wildernes,Math. iiii. whē he saied vnto hym: Fall doune and worshippe me, and I will giue thee all these thynges. These woordes were not mete woordes for the Deuill, but for the moste high Maiestie of GOD. This a lone is to be worshipped. This alone hath the right & power, of the kyngdomes of the worlde, and giueth them vnto whō it pleaseth hym. Therfore Christ rebuketh hym and saieth: Hens Satan [Page] As though he should saie: Thou camest vnto me in the apparell of GOD, but I knowe thee. Thou art the Deuill. Therefore the Shepes clothing ought to moue no man. For so maie we sone be deceiued, receiue and heare the Deuill in steede of GOD. In like maner, when the Deuill cometh vnto vs with his Sectaries, Schismatikes, and Heretiques,Sectaries, Schismatikes, and Heretikes. ii. Cor. xi. he first of all putteth vpon him, a goodly countenaūce and apparelleth hym self like an Angell of lighte, that it maie none otherwise appere, but that those impostores, iuglars, and deceiuers are moste holy. moste religious, moste feruente in Gods cause, and moste zelous in matters of true Godlines, and yet it is the Deuill, as we haue plentle of examples, in the Arrians, Anabaptistes, Dauidians, Swenckfeldians. &c.

To be shorte,Carnal securitie openeth a waie to the Deuill, for to enter into the hartes of mē. where the Deuill findeth idle and carelesse heartes, there crepeth he into theim, as a Serpente, when menne slepe on the grasse, and fele nothyng. We maie not therefore neglect, caste awaie, and sette naught by the the faithfull admonicion, and warnyng of Christe, least through our negligence, we be deceiued of these glistering Hypocrites, and bee caried aboute with euery winde of doctrine, but we ought rather, diligently to heare the woorde, haue our meditacion in that, and embrace it with high constancie, and by that expende weigh, discerne and iudge al doctrines, who soeuer be the aucthours of theim. If we would thus doe, the Deuill should not haue so greate power to deceiue vs.

In the regimentes of common wealthes, wee [Page] maie beholde an example,Negligence of Princes bryngeth destruction of the common wealthe. and as it were a picture of Ecclesiasticall matters. For when Princes are carelesse and idle, and doe not their office, diligently and earnestly, as thei ought: Then is as the lande full of flatterers. For thei beleue generally al men: what so euer thei heare, thei thinke it straight wayes to be true.Note well. And this is the cause, why all thynges go to hauocke in their countries, and their subiectes bee moste miserably polled and pilled, as I maie speake nothing of their owne incommodities and losses. For it is not vndaungerous, to commit the handlyng of so waightie matters to all men, and the Princes them selues, nothyng at al regarde them. If thei them selues were presente, at the doyng of suche matters, knewe the accoumptes of their officers, and would beleue no more then thei knewe certainly to be true, it should go better with the common wealthe, then it doeth at this present.

Negligēce of housholders bryngeth destruction of housholdes.And euen so is it likewise, in families or householdes. Whē suche as should be gouernours of houses, are idle and carelesse, and commit all thynges to them of their houshold: losses chaunce soner then thei loked for. In deede, this is true: we ought not to despaire generally of all mennes fidelitie, and right vp behauiour. For it oftentymes chaunceth, that when a manne perceiueth, that he is not trusted, he sheweth hymself the more negligent, in doyng his duetie. As loue with loue, so faithe also is bought with faithe, and trust with trust. Notwithstandyng, this matter is to bee handled with measure and discrecion, so that we shall not rashly, and without good aduisement, commit all thinges [Page] to all men, neyther at all tymes, nor in all places. And men are so to be trusted, that not withstandyng they shall thynke, that the Father of the houshold hath also hymselfe an eye to his thynges, and that he wyll easily perceaue it, if any thynge be doone amysse of suche as he trusteth, or hath in his house. For the negligence of maisters, is many tymes the occasion, that seruantes are negligente, and geue them selues to a more licencious and retchelesse lyfe, when notwithstandyng the householde seruantes ought not to be carelesse, but studiously to obey the wyll and commaundement of theyr maisters, and not to suffer theym selues by any meanes thorough the counsayle of the wycked to bee broughte vnto lewdnesse.Disobediente seruantes. For what good successe of thynges canne be there, where the maysters commaunde one thynge, and the seruauntes neglectyng theyr maysters commaundement thoroughe the wicked aduyse of certayne naughty persones do the contrarye: yea, geue theyr myndes to idlenesse, to plays, to pastymes, to dycyng, to cardynge, to drynkyng, to whooryng. &c. And yet many in these theyr lewde doynges wyll beare a faire face outwardly, as thoughe nothynge were amysse, but all thynges welle,The disobedience of seruauntes vnto their masters com [...]th of the deuyll. yea as though they dydde theyr office, accordynge to theyr bounden duetie. But yet for all that, seynge disobedience is shewed to theyr maisters, it must nedes come of the deuyll, whatsoeuer they doo in this behalf. And many tymes seruauntes dwell with suche maysters, as by no meanes can abyde suche neglygente, lewde, and lyghte behauioure. But here commeth in the deuyll with hys subtilties and craftye deuices, whyche by somme naughtye packe, goeth about to persuade them, that suche seruice is myserable bondage, and [Page] therefore they oughte to caste awaye that captiuitie, and seeke more libertie, whyche they shall easylye and with greater profyt fynd in some other more conuenient place. Awaye therfore with the olde maisters, and seeke after newe. The vnwise seruantes thynke thys to be good councell, and to come from a louyng and frendly hearte towarde theym, and therefore they bothe obeye, and disobeye. The dyuell they obeye: God they disobeye,Ephe. 6. Coloss. 3. Tit. 2. 1. Pet. 2. whyche hathe commaunded to obeye theyr bodyly maysters in all thynges, yea and that with simplenesse of hearte. But the symple are soone deceaued, specially when frendeshyp is pretended, and those thynges vttered, which delite the foolyshe fancie of men.

But why make I many woordes? The wolfe is redy at all tymes both in weightie and in slender matters.The deuyll can not abyde gods ordinances. For all thynges that with trewe diligence and good mynde oughte to bee doone in the Churche, in commune wealthes, or in householdes, the deuyll by no meanes canne abyde: but all offices that are ordeined of GOD, hee goeth aboute to hynder and lette yea vtterly to subuert and to destroy them, that that, whyche is ordeyned vnto the conseruation bothe of thynges presente, and of thynges to comme, maye be euyll spoken of, that no goodnesse maye ensewe thereof· We muste therefore dilygentlye take heede and marke, what the deuyll at all tymes goeth aboute, leaste wyth hys fayre face and pleasant countenance he deceaueth vs, and bryngeth vs into erroure. For all suche, as wyth whome wee haue to doo, are not syncere in Relygion, but manye are hypocrites: They doo pretende Relygion and godlynesse, [Page] but they haue not one poynte of trewe Relygion in them. Wherfore, it is harde for to knowe the wolfe thoroughly, except we be very diligent, circumspecte, and discrete.

But thys thynge is moste daungerous and grienous in the Churche. For scismatykes, sectaries,Scismatikes Sectaries, & Heretykes· and heretykes comme in wyth suche pretence, as though that earnestly and euen frome the verye hearte, they dydde regarde the saluation of mennes soules, and that they hadde a feruente zeale and greedy desyre to sette foorthe the woorde of GOD, and the truthe thereof. Whenne the symple sely shepe behold theyr shepishe garmentes, they suspect no euyll, no deceit, no crafte, no subtiltie. They streyght waies embrace them as trewe and godly teachers. For who woulde not greatly regarde suche and so noble professoures of Gods woorde and of the truthe? But the Christians must knowe thys, that the deuyll also is wont to bragge and boaste of the truthe and woorde of God, no lesse then the very godly. Therfore they ought to be so enstructed, that they myght say on this maner: The truthe and woorde of GOD I loue fulle derely. Notwithstandyng, I wyll regarde no mans authoritie so muche,All mens doctrine must be tryede by the worde of god. but that I wyll conferre thys woorde, that he speakethe with my Catechisme, and wyth the doctrine, whyche I haue hytherto hearde. He that is so circumspecte, and is not moued wyth euery newfangled fancie, but hath respecte vnto the worde, he is without all danger, neither can he be deceiued. He that dothe otherwise, it is not possible, but that he must fall into bothe errours and heresies, and be seduced from the truthe of the worde.

Eue in Paradyse is an example for thys matter. [Page] The deuyls oration vnto her was moste pleasaunte and full of sugred eloquence.Gen. 3. He paynteth foorth god to be so gentyll and meke, that he knoweth not what anger meaneth. Why (saieth he) hathe not God geuen all this gardeyn into your power, that ye shoulde doo wythall what ye wylle, and enioye the commodities therof after your owne luste and pleasure? Howe vnsyttynge then were it, that hee shoulde denye you this one only tree, whych can so greatly not hurt you, that by the benefyte thereof, ye shall gette wysedome comparable with the wysedome of God? Honylyke and mete to deceaue are these wordes, whiche were able in dede easyly to seduce Eue, that she myghte fall away, and forgette the commandement, whych God had geuen to her, and to her husbande. And although she hadde not forgotten it, yet she beganne to doubte of it. And there came in her myserie. Fyrste of all, whenne the deuyll assaulted her, she behaued her selfe wysely, and gaue the deuyll a repulse by the vertue of che commaundement, whyche GOD had geuen vnto them. But when Sathan went an other way to woorke, because he hadde no good successe in the former enterprise, and broughte the matter to thys poynte, that if the commaundemente concernynge the tree were true, GOD muste nedes be malicious and full of enuy, whyche woulde not also grant them the lyke wysedome with hym: thenne she out of hand casteth awaye the woorde, plucketh the apple, and eateth. By the eatynge of the whyche apple, she and all we were most myserably,Ephe. 2. Rom. 5. yea for our disobedience, moste iustly, caste into all kynde of euyls. Nowe for the lyke peryll, because that we also shold not be deceaued on suche sorte, Christe warneth vs, and saythe: [Page] Beware of false Prophetes. As though he should say: If ye bee deceaued hereafter, the faulte shalbe yours, and not myne. For I haue delyuered vnto you my woorde whole and pure. See that it be your fortresse conforte, and lyghte. Onely prouide, that ye lette not this lyght go from your eyes, but holde fast the word.The word of god is a sufficient armour agenste the deuyll and antichriste. Whē any other word is brought vnto you, that agreeth not with thys my worde, say: I am deaffe. This my lyght is of an other sort. And verily God hath sufficiently prouided for vs agaynst the deuyll and Antichrist with all theyr complices, in that he hathe geuen vs his worde. And he is excused, neyther can we putt any faulte in hym. But we are not excused, when we holde not faste the worde, but folowe the woorde of the wolfe, where as the very daunger of the damnation both of our body and soule oughte to admonishe vs, that we shoulde not heare suche voyces.Gen. 3. Rom. 5. For it is the voyce of suche an ennemye, as onely seeketh oure destruction, as he declared in Paradyse, concernynge our fyrste parentes Adam and Eue, when he threwe them headlonge with all theyr posteritie into synne, deathe, and wrathe of God: out of the whyche myserye oure moste mercyfull God and heauenly Father hath delyuered vs by hys sonne, that we myght be enfranchised from synne and deathe. But nowe the second tyme our enemy layeth wayt agayn for vs, yf he by any mean can pluck vs from this grace, and throw vs agayn into our old myserie. Therfore we must diligently watche, and with all mayn hold fast the word of God. For otherwyse can we by no meanes be free from daunger.

And thus muche haue we spoken concernyng this one sentence of the Gospell, wherein Christ commandeth [Page] vs to beware of false Prophetes, and straighly chargeth vs, that we holde fast the woorde, and by no meanes suffer our selues to be drawen from that, but whatsoeuer is contrary to the word, to flee from it as from the deuyll and the pestilence. And that shall suffise. For as it is tofore said: He that foloweth this lyght, and suffereth it not departe frome hys eyes, he may be sure to be saued. But Christ to shew how carefull he is for vs and for our saluation, is not contente with this generall commaundement, but he also prescribeth to his christians two rules, which they ought to folow, that they may the more easily eschue this perill.The first rule The fyrst is, that they bee not deceaued with the shepes clothyng, and iudge accordyng vnto that. For as wolues when they oppressed with hunger, practise the barkynges of dogges,The nature of wolffes. if by that meanes they may deceaue either man or beaste: so lykewise doo the false prophetes:Shepes clothynge is not to be regarded they beare a godly face outwardly, and pretende as they were the true prophetes and preachers of God, but no man ought to reste on that alone, least he be deceaued. This one rule is diligently to be consydered. For it is a matter of great weyght.

The clothing or garmēt signifieth this, that no false Prophete commeth,Shepes clothyng what it signifiethe. which plainely and openly declareth his sub [...]iltie & fals doctrine, but they hyghly commende and sette foorth theyr good wyll towarde the flocke of CHRIST, Flattiringe wordes. and that of a very zeale towarde the kyngdome of GOD, they are moued and enforced to preache: Agayn, that they can by no meanes suffer so greate an iniurie to be doone to the pore people, in kepyng them so longe tyme in blyndenesse, and in concealyng the truth of Gods word from them &c. The wilie sleights of such words, the simple people [Page] perceaueth not. Therfore they thinke by and by, that the matter is euen so, as they say and pretende. They thynke that these seductours and deceauers, beare an heartie good affection toward them, so that they commyt them selues to their tuition, beynge ready to beleue as they will haue them, and to receaue what so euer doctrine they teache. And by this meanes are the myserable poore ignorant people moste miserably deceaued. But a christen man must beware, as it hathe tofore ben said. For the dyuel sheweth not hymselfe in his owne likenes, terrible, blacke, foule,2. Cor. [...]1. euil fauored &c. but he pretendeth a certain godly maiestie, and chaungeth him selfe into an angell of light. Wolues likewise com not as wolues, but they put about thē shepes clothyng, that they whiche knowe them not, wold thynk them in dede to be symple, innocent, & harmeles shepe.Office, voc [...] cion title, &c.

Moreouer, shepes clothynge signifieth an office or vocation, and glorious titles: as we also haue proued by experience, that the Pope and byshops herein haue done much harme, and yet do, in that they bragge and boast of their office, and therfore would, that their traditiōs shold be of great authoritie. For although their life be such, that by it they can deceiue no man, yet this hath a great shew and a goodly outwarde face,Math. 23. yt they haue the ministery of the church cōmitted vnto them: As Christ also reporteth of the scribes and Phariseys, yt they sit in the chaire of Moses. And we cā not make them to leaue this bostyng. We must nedes grant, that they haue yt ministery or office, & that it is of his owne nature true in thē, if they wold vse it wel & truly. But forasmuch as the Pope & ye bishops crake of their office & therfore require to be herd, as such as can not erre: a Christen mā must take good hede to himself, and saye: I knowledge the office. It is a very shepes clothing, [Page] But Christ commaundeth me not to be content with that,Marcke well when the shepes clothyng commeth foorthe, but that I also searche, boult out, and see, whether vnder that garment there lurketh and lyeth hyd, a rauenyng wolfe, or not.

In lyke maner this is also a shepes clothyng, when false Prophetes shewe outwardly a great holinesse of lyfe:Holynes of lyfe. Anabaptistes As we haue the Anabaptists for an exāple. They vse no vayne, wycked, or worldly talke: They swear not: They vse all simplicitie both in theyr diete and apparell: they speake muche of Gods worde: they pray continually: they suffer persecution paciently: they renenge not what soeuer is doone to them: they suffer no man to lacke that is of theyr profession, but haue al thynges common among them, as it was in the time of the Apostles. &c. These thynges of their owne nature are not euyll, and it were to bee wyshed, that all men were suche in these thyngs,Act. 2.4. according to the christen profession. But that their doctrine should be iudged trewe because of these thynges: That is contrarye to Christes counsell. For vnder a shepes clothyng, a wolfe maye hyde hymselfe.The errores and, heresies of anabaptistes. As when they after the maner of monkes put theyr truste in workes: when they make God a lyer, in that they be baptised twise and cast away theyr first and true baptisme, as vnprofitable, wicked, and naught: when they teach corruptly of the Lordes Supper, as though there were in it nothyng els, but bare bread and bare wyne: Agayne, that the receauynge thereof is an 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, [Page] 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,Great giftes. 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 ye 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 [Page] 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,The seconde rule. whyche is: Thou shalt let passe the outwarde face and fayre shewe, wherof we haue hitherto spoken, and thou shalt consider the fruites.The fruites are to be considered. 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,The fruite of a true preacher or prophet. 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, [Page] 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:What the wyll of god is (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 ye will of God, as Christ saith in the gospell of S. Iohn, that euery one that seeth the sonne, & beleueth in hym,Iohn. 6. 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,The fruite of true prophets and teachers. 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 ye diuell himself shold so teach, this doctrine could not be false, [Page] 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,Godly lyfe of the teachers. 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,Not the lyfe but the doctrine of the preacher is chefelye to be consydered. 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,Howe the pope and hys churche are to be tryed. 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.The doctrine and lyfe of the pope and hys churche. 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 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. [Page] 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?The reward of 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.

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[Page] 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, yt 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 [Page] Mammon signifieth richesse in englishe.Mammon what it signifieth. This doctrin dothe Christ set foorth by parable, as his maner was, that the people might ye 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.Why it is called vnryghteous Mammō For goodes wrongefully gotten muste be restored and paide home agayne, neyther oughte they to bee conuerted and turned into the vse of almose,Esa. 61. 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, yt we shold make vs frends of ye Māmon of [Page] vnrighteousnesse, and healpe the poore? Christe calleth it not vnryghtous or wicked Mammon, because it is vnrighteously or wyckedly gotten.Goods wrōgfully gotten are to be restored. (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,Ezech. 6. 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:Note well. 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.

[Page]Therfore the doctrine of this gospel tendeth specially to this point, that couetousnes may be repressed, and the true vse of worldlye goodes receaued, and that frendes maye be made by that whiche god geueth vs, that when we dye, and haue nothyng leafte, but leaue all thinges behinde vs, we may fynde frendes to receaue vs into the euerlastyng tabernacles, for whatsoeuer benefite we bestowe here on the poore, the same in the last daye shall not onely beare recorde for vs, that we haue shewed Christen charitie, but it shal be also abundantlye recompensed: Then shall the poore come forth with diuerse witnesses. One shal say that he was holpen with a coate: an other with money: an other with bread: an other with house rome and harborow: yea as it is written in the Gospell, Christ hymselfe shall come foorth and declare before his heauenly Father, the glorious Angels, and all the blessed Sainctes, what good we our selues haue done, and howe we haue declared our fayth to be true and vnfayned by doyinge those good workes. We shall haue helpe of our frendes, and they shall promote vs to the kyngdome of God, when we fayle here, and leaue all that euer we haue behinde vs. He that wolde beleue this doctrine,Christen men ought not to spende their goods vnprofitable. wolde surely distribute his money and richesse liberally to the poore yt can not get their owne lyuinge: And so shold they make of the Mammon of vnrighteousnes, the Mammon of righteousnes. For he wold auoide the abuse, & folow ye true vse. For this is not agreable with Christen maners for a man to abuse his goods & richesse prodigally, wastefully & riotously in excesse of apparel, in gorgious buildinges, in delicate, fare, in folishe pastimes, in wicked playes and sportes, &c. As the maner of men is now a dayes both [Page] in Cities, Townes & villages. For this is their saying: Are not my goods mine owne? May I not spend them as I lust? my prouision is for my selfe. If thou hast nede of oughte, get it where thou may. I haue none that I can spare. All that euer I haue, is lytle ynough for me and mine.Riches ought to be bestowed vpon the poore. This is the Mammon of vnrighteousnes, because it serueth in this case to wickednes: & yet might the vse therof be both good and godly, yea and right acceptable to God, if it were bestowed on our poore neighbour. But consider this with thy selfe: if they haue ye Māmon of vnrighteousnes, that wil forgo nothing therof to the vse of ye poore and nedie: Howe much more may their goods be called the Māmon of vnrighteousnes, which get al that euer they haue with thefte,Coue [...]osnes rulethe generally. deceipt, crafte subtiltie, extorcion, &c. As almost all craftes men marchants, brokers, vsurers and suche like dayly do both in byinge & sellyng, in chopping and changyng, in bargaines makyng. The riche oppresse the poore, & the hyrelinges thorowe their vnfaithfulnes paye them home againe. These shall not only come without frendes,Behold ye oppressors of the poore. but they shalbe accompanied also with many enemies, whiche shall accuse them before the iudgement seate of God. Suche as in this worlde were vniustly oppressed, and durst not so much as ones hysse againste those ryche & vnmerciful worldlyngs, but crouched vnto them, saluted them with honorable names, and put of their cappes vnto thē, shal at the great daye of Iudgement boldly say to the high Iudge Christ? Lord we were in great penurie, & this mā had exceding great plentie of all thinges: howbeit of his so large abundance he socoured vs nothing at all: & if we bought any thinge of him, we gaue him much more, then it was worth. [Page] And by his euill example other dyd the lyke. Some did hyre out their houses at the greater price. Some vttered their victuals the dearer: Some solde their marchandise and wares at such excessiue prices, that we could not by them for our necessarie vses, so that many of vs fel into extreme necessitie, some most miserably died for lacke of sustenance. These shal be in ye daye the complaintes not onely of men, but also of Christ againste couetous men, and they shall accuse them of their wicked Mammon.Math. 25.But howe shall the matter go then? What sentence shall then be pronounced to those vnmerciful people? Ueryly euen this-Get ye hence ye cursed into euerlasting fyre, which is prepared for the deuill and for his angels. I haue ben hongrye, and ye gaue me no meat. I haue ben thirstie, and ye gaue me no dryncke,Iac. 2. &c. The Iudgement, sayth sainct Iames, shall be without mercie to hym, that hath shewed no mercie. For if they shal not escape vnpunished, that will geue nothinge to other, what shall be done to them, thincke ye, that haue don hurte and wronge to other, regardyng nothynge but their owne gayne, commoditie and profite, howsoeuer they come be it, and yet persuade themselfes that they do no wronge?

This sermon therfore is against couetousnes, teaching that a Christen man ought not to be so redy to take, as to geue.Act. 20. For he is bounde wyllingly and liberally to helpe ye poore, so muche as is he able. And this seruice is don to God, which also wyll abundantlye rewarde it: Whereas they that serue the deuill, and do nothyng but increase their owne, which also geue eyther nothynge or very litle to any man, shall haue their due rewarde of the deuill.

[Page]All the Sainctes, specially in that daye, shall testifye againste them and saye: These men did nothynge all their lyfe tyme, but scrape together all that they could, and enlarge their possessions either by hooke or by crooke, by right or by wrong, they cared not howe we had great nede of their helpe, but nothing wolde they geue vs, no scarsely wold they aforde vs a good word, much lesse wold they succour vs with their money.

Suche a Prosopopaeian or personall action doth Christ imagine in this place, where he describeth the matter as it were in doing, howe the poore Sainctes shall be about the Lorde Christ, and put foorth their cause againste the vnrighteous and niggardly riche men. But the riche men that haue vsed their goods well, and haue frendelye geuen to other, shall be in greate honour, and shall fynde many frendes, and specially Christe, whiche shall declare, set forth, celebrate, praise, and magnifie their benefites and good dedes. All these thinges doth Christ set forth here to this ende,Good works are wytnesses of our faythe. that we shoulde earnestly and studiously embrace godlines, declare our fayth by good workes, and therby haue wytnesses of our fayth before God at the last daye, that we were not geuen to the vice of couetousnes, whiche is most shamefull, moste fylthye, and must abhominable, and nothynge els but idle seruice,Ephe. 5. whose nature and propertie is onely to get, to scratte together, hourde vp, nothing regardynge,Couetousnes what becometh of other men, syncke they, swimme they, as Cain sayd to God: Am I the keper of my brother?Gen. 4. Synck my brother, Swymme my brother: What haue I to do with my brother? Euery man for himselfe, and god for vs all, &c.

It is said moreouer of christ in the parable, that the [Page] maister of the housholde did prayse the vnrighteous Steward. This is not so to be taken,Howe the master praised the vnrighteous st [...]eward as thoughe he alowed vnrighteousnes, but he only prayseth the prouidence and wisedome of the Stewarde, & commandeth vs to folowe it in a good cause, that we should vse lyke care and diligence in that, as this Steward vsed in an euil cause to his owne cōmoditie, although to the damage and losse of his maister. Euen as if I should prayse an harlotte for setting foorth of her selfe euen to the vttermost for her owne, gayne,A similitude. lucre, and aduauntage. In that behalfe there is no fault in the golde, nor in other thynges, because the woman doth abuse them: yet this example tendeth to this ende, that I may admonishe thee, that seinge this woman for a litle aduauntage taketh so greate payne in deckinge and trymminge vp of her selfe to please her louers: thou muche more oughtest to sett a worke all the lymmes of thy bodye for the attaynment of euerlastynge lyfe, and that thou mayst please Christe thy louer. This is not so vnderstanded, as though filthynes and dishonestie semed worthy to be folowed, but this care and diligence is set forth for an example, to induce thee vnto a better thyng.

But how goeth the worlde? Christ pronounceth an horrible sentence, & saith: The children of this worlde are more prudent, more forecastyng, more circumspect, more wise in their generation, then the children of lyght. The matter is plaine. For when there is any hope of game and aduantage, howe doth the children this worlde carcke and care, swyncke and sweate, moyle and turmoyle? They spare no labour, no diligence, no payne, no trauaile: with howe great combraunces, perilles and dangers are robbers & theaues [Page] afflicted and vexed? Their care and pensiuenes ceasseth neither night nor daye. Pursepickers, stealers, whoremongers, adulterers, &c. Haue their paines & labours, and sweate not a litle to gratifie & pleasure the deuill, and to satisfye their wicked lustes. But contrariwise Christen men lye as it were oppressed with a dead slepe,The sluggishnes of christeans. secure, carelesse, wtout any thought, when they shold do the workes of charitie and serue god. They thincke al things to much, when they either do or suffer any thyng for Gods cause, or for the commoditie of their neighbour. And whereas the worlde bestoweth so greate payne in purchasing, hell, and in pleasing the deuil, there muste the Christians be vrged and drawen, as it were a beare to a stake, to do their dutie although, god knoweth, they do it both slenderly and slowly.

It is therfore a most goodly and trymme example, that Christ setteth forth here vnto vs. If we haue any consideration of our dutie, we nede not fetche examples a farre of, or borowe them out of these bookes and those monumentes: only let euery man consider his owne famely or housholde, and diligently marcke, howe diligent and paineful his children or seruauntes are to do a mischeife, and to worke that which is acceptable and pleasant to the deuill. All these may be an example vnto vs, that we shoulde with like diligence and care embrace the worde of God and the thinges yt belōg vnto euerlasting life. For seing they be careful in euil & wicked things: ought we not much more to be careful & painefull about good and godly thinges? Let vs not thincke this by any meanes to be suffred, that the wicked lymmes of the deuill shold make such haste to hel: and we that wil be counted Christians to stande still lyke dastardes, & to go about nothing, [Page] that may further vs vnto the kingdome of heauen and vnto euerlasting life.

But the worlde doth here helpe vs notably well with an holsome example concernynge the busines,An example of acouetous man. wherof Christ speaketh in this place. For, set before thee som man yt is geuen to couetousnes: Thou shalt see, that he can take no reste neither night nor daye. The desire and care of money doth so tosse hym, as it were the sea, when it is most vnquiet. He inuenteth suche subtile wayes to get goods, as those that be witty men can none otherwise then greatly marueille at his doinges. To be shorte, he will not let scape so much as a farthing, if there be any hope to come by it. For his drie iawes are as gredy & as wide gaping for ye litle as for the greate. Al is fysh yt cometh to the net.

This couetous miser, this miserable Mammonisie, this wycked worldlyng, ought to moue vs all by hys example,Note well. that as he hath an vnsaciable desire vnto the getting of money: so we likewise shold haue as gredy a mynde, as feruent a desyre, as wel willing an hearte to obtaine and get euerlasting lyfe.

But where are these Christians, that study thus to do their dutie? That are as muche delighted to helpe their neighbours nede wyth a lytle money euery man accordyng to his habilitie, as this couetous man is delighted to see his stocke of money encreased eyther by vsurie or by any other vnlawful meane. When notwithstandynge all that the couetous man getteth (as I may speake nothing of the shame & dishonestie) is but transitorie and soon passeth away and cometh to naught. But looke what things we get be Christen liberalitie, & by doing good to the poore members of Christe, they bringe with them euerlastinge fruites [Page] and cōmodities. For thus sayth Salomon: He that pitieth the poore,Pro. 19. lendeth to the Lord: and looke what he layeth out, it shall be paid hym again. Here a man nedeth not to feare the losse of his stocke or gaynes thereby, for he is promised, that he shall loose nothing, but whatsoeuer he bestoweth vpon the poore, it shalbe abundantly recompenced hym. But this wil take no place among vs, neither do we beleue it. For by the deuil are the sences and iudgements of the vnfaithful hindered and letted, that they can not perceaue this, nor haue any mynde to this gayne and aduantage, whiche farre surmounteth and passeth all worldly lucre and profite. Wherfore we are worthely punished for oure madnes, seinge that we set more by thynges present although frayle & tran [...]itorie, then by ye things that are heauenlye and euerlastynge, so that we do not only synne by couetousnes, but we also make our Mammon the author of our destruction and damnation both of bodye and soule.

Therefore Christe concludeth very truly, when he sayth, that the children of this worlde are wyser in their generation, then the Sonnes of God. For the deuill receaueth an hundred times more of his children, then God doth of his. Yet must we not ceasse from teachyng and admonishyng men, be they neuer so sluggyshe and mad,Preachers must do their duties in preachinge wh [...] ther the people amende or not. but we must be alwayes spurryng and prickyng them forewarde vnto the study of good workes, if that by oure importune labour they may be brought vnto some goodnes, euen as other by the subtle suggestions of the deuill & ye wicked councelles of naughtie packes are moued and brought vnto all kynde of lewdnes, for although oure matters procede but slowlye in this enterpryce, yet this is the [Page] stay we leaue vnto, that we are the children of lyght. If we do but only kepe this name diligently,Marke well. and not go from the knowledge of this light, althoughe all thinges be not the perfectest, nor done with ye 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 ye 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:Wee oughte daylye to encrease in the waye of godlynes more and more. neither let vs suffer our selues by any obstacles or lettes to be drawen out of ye 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 ye 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,Phil. 3. 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,Phil. 2. & 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 [Page] 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,Rom. 8. 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,We ought liberally to geue vnto the poore. 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 [Page] place beyonde all reason, and expounde it on suche sorte,Papistes abuse the scriptures of god. 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,Note this reason. 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, yt when ye fayle, they may receaue you into ye euerlasting tabernacles. But how this cometh to passe, Christ teacheth in ye gospel of s. Mathew where he saith,Math. 25. 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 [Page] 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,Whyther by oure good workes wee deserue heauen. Rom. 4. 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. Iohn. 11. Iohn. 14. 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,Iohn 3. Rom. 14. 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.Faythe. 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 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 [Page] S. Mathewe. And Paule saith,Rom. 8.12. Cor. 12. 2. Timoth. 2. Heb. 12. 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,Rom. 4. 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,Scriptures oughte to be conferred. 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,An aunswere to the quistiō of the iustification of good workes. 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 [Page] 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,Galat. 16. 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.

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THE EXPOSITION.

THis Gospell ought diligently to be remē bred, 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, yt 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,An example of gods wrath agenst the despisers of his worde. yt all such as are obstinate, secure and carelesse in their sins, despysing ye iudgement of god, shall euen finde at the hand of god ye very same anger & vengeaunce, so yt 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 ye heauy destruction of so great & so noble a Citie, & wysheth, yt 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 [Page] 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,The dispysyng of gods worde is a most horrible synne. 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.Ierusalem. 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 shalbe 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 [Page] to be dishonoured, and the glorie therof defaced. If God delt thus with his best beloued citie:Let vs repent betymes. is it to bee thought, that he will spare other cities, kyngdomes, and nations, where he hath not dwelt, and where the people therof ar not so nygh vnto hym, as the citisens of this kyngdome were?

Therfore this example ought to be a monument of Gods anger, that we despise not the woorde of God. Let vs not vse this talke, as we were wont to doo: Peace, peace: There is no ieopardie, All thynges are well. The anger of God will neuer be so great against vs. Tushe, he wil neuer punishe vs, as he dyd the city of Ierusalem, and the inhabitantes thereof. But brethren, let vs not deceaue our selues. For if he suffered this holy citie, wherin he had so great delight here on the earth, to be so destroyed & vtterly subuerted, that one stone was not lefte vppon an other, because of their wickednes, which heard his worde,Rom. 11. and yet dyd not repent nor amend: verily we ought not to think, that he will spare vs, if we offend, as the inhabitants of that citie dydde. Like synne, lyke punyshement. For this citie was so destroyd, yt ther remained not somuch as a print or token of an house. And God dyd than chiefly thus plague the citie,At what tym Ierusalem was destroyed, and with howe greate a multi [...]ud [...]. when the people by great multitudes came thither vnto the feast of the Passeouer. For as histories report, there were than in the citie .iii. hundred thousande strangers besydes the inhabitantes therof. For this was Gods determination to make a generall plague in this moste frequent and populous company, that all beyng gathered togither, as into the verye place of punyshement, the Romaines shoulde punyshe theym all alyke. For thus wryteth Iosephus, that in the whole tyme of the siege and [Page] occupiyng of the Citie, there were slayn ten hundred thousand people, and consumed with death: Agayne, That there were ledde awaye Captyue, seuen and nynty thousande. They were so despysed and counted thynges of naught, that thirty of thē wer sold for one peny. And so were they recompenced at Christs hand, whome they bought of Iudas the traitour for thirty pence. And this is that moste noble and excellent people, whome God with meruailous great signes and wonders delyuered out of Egypt, and broughte into the lande of Chanaan, yea hee was as a father vnto them, reueled vnto them his word, and handled them most louyngly and gentilly. And yet for all this, when they despised his worde, and would not heare hym: he made hauocke of them.

And this is the cause, why Christe euen with weeping teares, saith: If thou dyddest know those thyngs which belong vnto thy peace: euen in this thy daye, thou woldest take hede. But now are they hyd from thy eyes. Thou goest foorth carelesse, as though there were no danger. But ye matter will not alwais stand in this case. It will breake out: and the tyme is euen at hande,Why god differrethe hys plages. although it is yet hyd, and thou seest it not.

But why, wyll somme manne saye, doothe GOD deferre the punyshement? Why doothe he not shewe his anger streyght wayes, and falle to plaguynge of them without delaye? Ueryly GOD deferreth hys plagues ta thys ende, euen to declare and shewe hys longanimitie or paciente sufferynge, and to see whether wee wyll amende or not,Rom. 2. or as the holy Apostle sayeth: Despysest thou the rychesse of Goddes goodnesse and pacience, and longe suffryng, not knowing that the kyndenesse of GOD leadeth thee to repentaunce? [Page] Lykewyse sayth Saynct Peter:2. Pet. 3. The Lord is paciente to vs warde, for as muche as he woulde haue no manne loste, but wyll receaue all men to repentaunce. For yf God shoulde streighte wayes punyshe vs for oure synnes,Note well. we shoulde lyue a verye lyttell whyle. Therefore God deferreth his plagues, and geueth vs tyme and space to repente and amend oure lyues.

And this is a woorke, wyche greatly setteth forth the goodnesse of GOD, and hyghely commendethe his excedynge great mercy towarde vs. But the deuyll beynge an angry spirite doothe not thys: for yf he coulde kyll any man with a fyllyp, he woulde doo it. But God is mercyfulle, and therefore doothe he deferre hys punyshemente: but yet wyll he not forgeue excepte repentaunce come. But wycked men greately abuse this lenitie, and longe sufferyng of God, and by that meanes becomme carelesse, so that they doo not onely not amende, but they also become dayly worse and worse: as wee haue the adulterers, vsurers, theues, and suche lyke for an exaumple: whiche, because they are not out of hand punished, lyue without feare, and perswade theym selues, that they shall longe so continewe. But yf that thou bee wyse, bee ware, and eschewe the daunger betymes. For thou heareste here, that GOD vseth to deferre the punyshement, and to conceale and wynke at the faulte for a tyme. But yet the payne is not auferred, beecause that it is deferred: neyther is the punyshemente taken awaye, because there is made a delay thereof. Therfore returne to the ryght waye betymes, repent and amende.

This is that, which Christ saith here: But it is now [Page] hydde from thyne eyes. As though he should saye: Because the paine is hydde, lette not that deceaue thee. Thou shalt kyll me, as thou haste kylled the Prophets before me. Nowe I dissemble the matter: I suffer and beare all thynges. And thys ys the cause, that thou thynkest it shall alwayes go thus with thee. And therfore no manne earnestly goeth about to repente and amende. But knowe thou this: thou haste not escaped the punishement. If thou couldest onely beleue, thou wouldest then deuise howe to escape this payne. But forasmuche as thou doest not beleeue, thou arte secure and carelesse, and neglectest the tyme of thy visitation wherin thou art moued to repent,It is a moste greu [...]us synn to, dispise the worde of god wherein also thou myghtest be restored vnto the fauour of God, and so art thou nothyng at all moued with this perill that lieth hydde. This is the synne why the wrath and vengeance of God shall fall vpon thee, and vtterly destroy thee. Marke howe diligentlye therfore in this place, what syn God recoūteth the greatest. For here Christ gathereth all syns into one, yt is to say, that the sonnes of perdition regarde not the word of God: they let go all sermons and admonitions as thoughe they were deafe: and in the meane season they thynke: that theyr matters wille not falle oute so euyll, so that they goe foorth without all repentaunce to synne. For Ierusalem was a citie full of bloud,Repente O England and amende, euen as Englande also in tymes paste, yea, and that of late yeares, haue ben ful of bloud, for the manyfold persecution of the word Besydes this sin, there were many other in Ierusalē, as fornication, adultery, vsery, couetousnes, theft, spoilyng of ye poore, oppression of widows & fatherles, gluttony, dronkennes. &c. Nowe (saieth Christ: My mynde [Page] was to reproue these thynges with the worde, that ye might amende and eschue the wrathe of God. And for this cause I sent before vnto you my prophetes, Iohn the Baptist, and myne apostles. Yea I my self taught among you, wrought miracles, and left nothyng vndone, that was requisite & necessary for your amēdement and saluation. All your sinnes shold easily be forgeuē: Ierusalem shold remayn, if ye wold only know the tyme of youre visitation. I come not vnto you, with swearde or armour, but meke, gentyll, and lyke a Sauiour. I teache and cry: Repent, repent: Amend,Iere. 9. amend. Heare and be obediente vnto God, before his anger waxe whote, and there be no manne that can quenche it. Thus I visite you, but I profite nothing. ye heape synne vppon synne, yea and that extremely, because ye haue no regarde to the tyme of your visitation, neyther can ye abyde it. Therefore for as muche as ye refuse all good counsell, all good help shal forsake you. For who wyll be the surgion of that wounded man, whiche would go aboute to destroye the body of that surgion, whiche seketh his health? After this sort are ye Iewes. God procureth, that remission of synnes shoulde be declared to you by me, and that he wil be a mercifull God vnto you: Agayne, that he pardoneth and forgeueth you al things so clerely, as though ye had neuer offended: onely this is his desyre, that nowe at the last ye should ceasse frome synne, and receaue his word. But ye blaspheme me: ye say, I haue a deuyll: ye condemne my doctrine as heresie,Ioan. 8. and are fully determined to put me to death, yea, the most vile ignominious and spitefull death of the crosse. This is to muche a beastlynesse, where God dothe determine not onely to forgeue you your synnes, but also to geue [Page] you great abundaunce of bothe heauenly and worldly benefites, to turne your backes, and most churlishlye to refuse, yea to blaspheme his grace, and to sette naughte by hys mercye. But forasmuche as the matter is come to that poynt, there nowe remayneth nothyng, that may appease the wrathe of God: the pain plague, and punyshement must nedes procede, suffer it ye muste.Psal. 109. They that refuse peace, muste nedes haue warre. ye woulde not haue the blessynge of God: his curse therfore muste nedes fall vppon you. For where men can not abyde remission of synnes and the fauor of God: there is no more hope of saluation.

And this is the principall cause, why the anger of god is so fierce and great. For as the Iewes coulde not abyde eyther to see, or to heare the worde of GOD: so lykewise God afterwarde vtterly refused theyr crienges, prayers, sacrifices, and all other thynges, neither coulde his anger be pacified, tyll this citie was vtterly destroyed & pulckt vp by the rootes, so that neither man, neither beast, nor yet any the lest part of the citie remayned, whereby the place or situation of the citie might be discerned. For the souldiors laboured to the vttermost of their power, that nothing at all myght remayn, neither of the citie, nor yet of the thyngs appertainyng vnto the Citie. And this is that most horrible and terrible example, whiche the Euangelist setteth foorthe in this Gospell of this present sonday, to admonyshe and warne vs, that wee despise not the worde of God, nor let passe the tyme of our visitation.

But this is moste of all woorthy to be consydered, that Christ saieth here: But nowe thys thynge is hyd frome thyne eyes. For so for the mooste parte it commeth to passe, that men do neuer remember the plague [Page] and punyshement that is at hande, but because God for his long suffryng sake deferreth the payn, & loketh for amendmēt, the world thynketh, that he wyl wink at the matter, and regardethe not theyr synnes. But Christ sayth: Although ye doo not thynke of the pain, because ye see it not: yet knowe ye, that it shall moste certainly come. God hath prepared so many plagues, peines, punyshementes, snares, fetters, manicles, lockes, boltes, stockes, cheynes. &c. for the wicked, that ye can by no meanes escape. For first of all, he hathe appoynted parentes, and gouernours of housholdes,Parētes and householders. and to them hath he committed the care and charge of vnruly youth and of families. He that will not be gouerned and ruled by this power. he muste be delyuered to the maiestrate to correct and punyshe hym. After these the deuyll remayneth, whiche if thou canste not yet be tamed, hath so muche power thorough the sufferance of God, that he will punyshe thee with pestilence, famyne, drownynge, burnyng. &c. so that no man ought to thynk, that he can preuayl agaynst god, or that he shall escape vnpunyshed. If thou regardest not thyne office, nor wilt not heare & obey the word of God: thou shalt haue the hangman, and the deuill to be thy maisters and gouernors, whiche shall discipline thee to the vttermoste, & bryng thee so low, that thou shalt neuer be able to rise againe, or ones to lift vp thy heade. Therfore receaue ye this doctrine in tyme, that ye maie discerne and iudge betweene the hidde and the open payne. For the peyn of sinne is euer certaine, and yet it is hydde: and in that it is hydde, it dothe deceaue menne, as Salomon also sayeth.The plage is certen and yet hydde from ye wycked. It is not good nor profitable, that men be not punyshed out of hand, & that god doth so long wink at matters. [Page] For by this meanes all kynd of mischief encreaseth in the wicked, so that they waxe daiely worse and worse. The thiefe, whiche hath this daye good lucke in hys theft,The delaye of punyshement hur [...]eth greatly in common wealthes. goeth foreward in the same to morowe, neither thynketh he then to haue worse chance then he hadde tofore, whiche notwithstandyng at the laste bringeth hym to the gallowes. Whyche thynge if he had before considered, and so geuen ouer his stealyng in tyme, he myght haue escaped that vile and shameful death. So lykewise goeth it with whoremonge [...]s, adulterers, vsurers, and all other synners: the better successe they haue at the beginnyng in doyng theyr wyckednes, the bolder they are, and the more desyrous to proceede in theyr euyl dede. For they cōsyder not this sentence: Although the payne be hid for a tyme and differred,A sentence [...]or [...]hy to be remembred. yet it is certayne, and will surely at the laste come, accordyng to our englishe prouerbe: So long goeth the pot to the water, tyll at the laste it commeth home broken. Therfore take hede diligently, and euer remember this sayenge: Though the payn be hyd for a tyme and deferred: yet it is certain, and wyll surely at the last come, as the Heathen by experience taught & sayd: When God commeth to punyshe, he goeth in shoes of wolle, that he may be vpon the wycked with his plagues before they be aware. Lerne thou thys, and cease to be careles. And although God cometh not streight waies with his thunderbolte▪ vtterly to destroye thee for thy wickednes and sinne, yet beware, and aforesee the mischiefe that is to come: stande in feare of Gods vengeance, and repent betymes. For he is garded and waited on with so many ministers and angels: he hath in his power so many plagues, warres, famyne, pestilence, &c. that thou canst neuer escape vnpunyshed. He [Page] able to sende downe fire frome heauen, and with the flames therof, vtterly to consume thee vnto ashes. He is able with the tempestuous showers of rayne, or otherwise with water, to suffocate and smother thee vp. He is able with poyson, with vntymely and vnsauery fruictes to kyll thee. To be short, there is no number of the plagues and punyshementes, whiche God hath in store for synners and wicked persons.

This therefore is the cause, that Christe so [...]carefully monysheth, weepeth, and saieth: Consyder nowe thy perill, O Hierusalem. Thynkest thou that the plague and punyshement will not come vpon thee, because it is hyd and deferred for a tyme? Thou arte greatly deceiued. For the payne is not hyd to this end, that thou shouldest escape free and vnplagued, but that thou mayst be the more certayn and sure, that it will come vppon thee, for as muche as thou consyderest not the tyme of thy visitation. If therfore thou wylt not abuse this delay and long suffring of God: make ones an ende of synnyng, and embrace the woorde, and so shalt thou prouide well for thy selfe. If thou wilt not, thou shalt surely perishe, and come to naught.

On this maner dothe Peter also preache, sayinge: Suppose,2. Pet. 3. that the longe sufferyng of the Lord is saluation. That is to say: Thynke it to be your saluation, and that it is done for youre sake, that ye shoulde not be damned. For if God shold always punyshe accordyng to our deserte and synne, none of vs all shold lyue long in this world. Notwithstandyng, God doth not so, but he is long suffryng, paciently abydeth our conuersion, and deferreth the punyshement. Understande this so, sayth Peter, as a thyng done for youre saluation, that ye maye thus saye: O Lorde, I haue [Page] synned diuers waies and often, and yet the punyshement therof hath not folowed,Gods plages differrede are the more greuous. but is deferred. Notwithstandyng, what dothe this signifie? verily none other thyng then yt although the payn be hid, yet at the last it will surely come, yea and that so much the more greuous, because it is differred. Therefore be mercyfull to me, O Lord: Forgeue me my synnes, and geue me grace so to repente and amende, that I offende no more. Here Peter teacheth, that we shoulde vse the pacience and long suffering of God, vnto our confort and saluation. For God desireth not the destruction of menne, neyther deliteth he in the death of synners. It is therfore for our saluation, when God hideth the peyne, and deferreth the punyshment. But when this waie can do no good with synners, but in the daye of wrath, they heape vp more wrathe by goyng forthe to syn: then can not God any longer deferre his plagues but seyng no hope of amendement, he rendreth to the wicked, accordyng to their wickednes, as daily experience teacheth. When theues will not cease from their stealing, they at the last come to the gallowes, and are hanged. The whoremongers and adulterers also goyng forward in theyr vnclennes at the last are taken, brought to shame, & punyshed. Thus dyd Christ plainly declare to Hierusalem, that although God did as yet hyde the peyne, and deferre the punyshement, yet that he would at the laste come, and most miserably plage those stiffenecked and disobedient people. Therfore let euery man feare God. Let all thynke this, lyttel, great olde, and yong, that if they synne, and wyll not cease, and repente, that punyshement wyll at the laste come. For to this ende is the exaumple of Hierusalem,Plinius lib. 5. cap. 14. that most holy and beautyfull Citie sette forth vnto vs, of [Page] the whiche citie, the very Ethnike histories also report that it was the goodliest citie of all the easte partes. But it is now destroyed, & vtterly brought to naught. The cause of the subuersion & vtter ruine therof was, because it made no ende of synnyng, neither would it receaue the woorde of God, but rather hate and persecute it.

Suche example dothe Christ set forth to vs in this Gospell, that wee maye repente and amende, or ells that we should knowe, if we wyll not repent, we shall surely bee plagued, althoughe the peyne for a tyme be hyd, and that when the tyme of punyshment cometh, al praiers & supplications vnto God shalbe frustrate & vain: as God himself saith by the mouth of Salomon I haue called, & ye refused it. I haue stretched out my hand, and no mā regarded it: but all my counsels haue ye despysed, & set my correction at naughte.Pro. 10. Therfore shall I also laugh in your destruction, and mock you, when that thyng that ye fear, cometh vpon you: euen when the thing that ye be afrayde of, falleth in sodeinly lyke a storme, and youre miserie like a tempest: yea when trouble & heuines cōmeth vpon you. Then shall they call vpon me, but I wil not heare. They shall seke me early, but they shall not fynd me: and that because they hated knowledge, and receaued not the feare of the Lorde, but abhorred my counsayle, and despised all my correction. Therefore shall they eate the fruites of theyr owne way, and be fylled with their own inuentions. For the turnyng away of the vnwise shal slea them, & the prosperitie of fooles shalbe their owne destruction.

Euen thus didde God handle the Iewes. The tyme of the siege was not longe, euen frome Easter [Page] vntill September, and all that tyme there was sacrificyng, praying, and syngyng to the vttermost, but all in vayne. For God had shutte vp his eares. The reason is this. For he had hyd and deferred the punyshment, that they myght heare his word, repent, amend and knowe the tyme of theyr visitation. But all these thyngs dyd no good with that indurate, hard herted, and styffenecked people. Therfore where he publyshed the punyshement, he hyd hym selfe, that he coulde bee founde in no place, as Oseas the Prophete thretnethe also the kyngdome of Israell:Osee. 5. They shall come with their shepe and bullockes to seeke the Lorde, but they shall not fynde hyme for he is gone from theim. This example therfore ought not to be neglected or to be set at naught, but for asmuche as God hath suche places in store, and wyll at this tyme bryng them to lyghte, let vs feare hym. And forasmuch as he doth not take vengeance of our synnes out of hande, but geueth vs daies of respite, that we may repent and amende: let vs loue hym as a moste mercyfull Father, and saye: O Lord, I knowe that thou wylt not suffer synne to escape vnpunished: notwithstandyng, O Lord, endue me with thy grace and holy Spirite, that I maye amende and escape the punyshement and peyne of thy moste fierce anger. He that thus repenteth, easily obteyneth mercy and forgeuenes. And without doubt Hierusalem had continued vnto thys daye, if the Iewes woulde haue knowen the tyme of theyr visitation, and mekely haue sayd vnto God: O Lorde, we haue offended, we haue done wickedly, our synnes are moste heynous: for we haue slayn thy seruauntes, the Prophetes. Notwithstandyng, thou hast now geuen vs thy Gospell to be our helpe and confort, for ye which [Page] we most humbly thanke thee. O be thou mercyful vnto vs, and geue vs grace to repent, and to amend that is amysse, that we may become newe creatures, and serue thee in holynesse and ryghteousnes all the dayes 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.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,Securitie destroyeth the citie. neyther dyd any thynge destroye that, but the glorious and noble title, in that it was called the citie of GOD, the house [Page] 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.Remember this O Englande and beware betyms 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:The seconde parte of the gospellr but ye haue made it a den of theues. This dyd Christ with a meruailous great [Page] 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 ye sacrifices. For euery Iewe could not bring with hym from home, that he woulde sacrifice.

The priests deuised things for their owne auātage, as ye papistes did in time of blindnes, yt there should alwais be at hande, plentie of cattall, and peraduenture money also for to offer. For ye tēple also had her money as histories shew. This semeth a thing more worthi of [Page] praise then of dispraise. For seyng that God appointed and commaunded this seruice. who durst be bolde to condemne this,The priestes sought not the glorye of god but theyr owne gaynes 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,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,Note. 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: [Page] which is whē men are taught to put their confidence and trust in their owne workes, & not in the grace and mercie of god. Thus could Christ by no meanes abide, neither ought we to suffer it, but by the word of god to resiste it vnto the vttermost of our power. For without this, there is no waie vnto saluation. Men must be brought frō their owne workes and merites vnto the sacrifice and merite of Christ, & vnto the mercie of god, & afterwarde they must be exhorted vnto a godly lyfe, that they folowe not their owne imaginations, but the worde of god, and frame them selues in all pointes according vnto that. He yt doth this, vseth the temple & the ministerie aright: he that doth otherwise, abuseth them, & is a theif & murderer of soules, as Oseas the Prophet also calleth the priestes in the kyngdom of Israel. As theaues armed, saith he,Osee. 6. waite for him that passeth by the waye: such is the councell of the priestes, which with one agreed coūcell, murder cruelly such as kepe the waye: yea they dare do all vnspeakeable mischeife. By these his wordes ye Prophet describeth the great slaughter, that they made amonge the people with their false doctrine. For wheras their duetie was to cōmend & set forth to the people the sacrifice of Christ, they cōmēded the sacrifices of beastes.The false doctrine of the Iewishe priestes. For yt was for their aduātage: that made their kitchin to smoke. For they had alwayes a portion of those sacrifices. But by this meanes men were not only polled and pylled of their money, but they were also in daunger of their soules saluation. Christ by no meanes could abide this, and therfore he made hauocke in the Temple. He did cast out such as bought & sold in the temple. He threwe downe & topled ouer the tables of the money chaungers &c. He wold rather do any thing [Page] then suffer, that suche thefte & murder should be maintayned, yea and that vnder the pretence of gods seruice. But as Christ did this at ye time by miracle, so is the same exāple exercised diligently by the iudgement of god against Schismatikes. The vngodly Bishops, priests, & monkes, whiche for couetousnes of worldly things defende the wicked sacrifice of the Masse & the other ydolatrie, shall shortly feele this zele and whote indignation of god, whē they shalbe worthely cast out of the temple & be had in contempt of all men. And this muche haue we spoken of our gospel. God the father of mercies for Christes sake mought vouchesafe to raise vp his holye spirite in our heartes vnto his feare, faith, and loue, and mercifully kepe vs in his worde, and defend vs against all euil both bodely and ghostly to the glory of his blessed name. Amen.

The xi Sonday after Trinitie sonday. ¶ The Gospell. Luke. xviii.

CHriste tolde this Parable vnto certayne whiche trusted in them selues that they were perfect, and despised other. Two men went vp into the Temple to praye, the one a Phariseye, and the other a Publican. The Pharisey stode & prayed thus with hym selfe: God I thanke thee, that I am not as other men are, extorcioners, vniust, adulterers or as this Publican. I fast twise in the weke, I geue tithe of all that I possesse. And the Publican standynge a farre of, woulde not lyfte vp his eyes to heauen but smote on his breaste sayinge: God be mercyfull to me a sinner. I tell you, this man departed home to his house, iustified more then the other For euery man that exalteth hym selfe, shalbe brought lowe And he that humbleth hym selfe shalbe exalted.

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THE EXPOSITION.

CHrist in this gospell teacheth vs to be humble, and lowly,Humilitie. as it becometh true Christians. For by this vertue onely & by none other, is the grace and fauour of God obtayned, as it is described & set forth to vs in these two men, that is to say, in the Phariseye and in the Publicane. The Phariseyes were amonge the Iewes, euen as the Monckes and Nonnes were amonge vs in the tyme of Papistrie.Phariseys. For they ware apparel contrary to the cōmon fashion, they had certein daies appointed for fastinge and prayinge, and they pretended suche an holynes in their life and conuersation, that al other men in comparison of them were counted very sinners. And therof had they their name. For a Phariseye in the Hebreue tong is asmuch to say in Englishe, as a man that is exempted and deuided from the nomber of other people, & suche one as by no meanes can abyde to be counted lyke other. The Publicanes were, as the officers are with vs, that gather tribute,Publicanes. tolle, custome, &c. of the people. They hyred the offices for a certein summe of money, and afterwarde by pollynge and pilling, and suche other craftie and iniurious wayes, they made the moste of them that they could deuise vnto the greate greuaunce of other. And therfore they were reported of all men to be couetous persons, synners, and naughty packes, for asmuche as suche as were in those offices polled and pylled all that they could get, and wrongfully vexed the people, by takyng of them more then was their dutie to haue. Therfore it was not very lyke, that there was any of them righteous, as it was also iudged, that amonge the Phariseyes ther was none euill.

[Page]But Christ iudgeth here farre otherwise, pronouncing the Publican righteous and the Phariseye a synner,Christes iudgement of the phariseye and of the publicane. yea and that a greuous sinner. For Luke prosecuteth the description meruailous odiously & doth so bytterly reporte the matter, that a man would maruaile at it. For thus beginneth he this parable: There were certein men, which trusted in them selues, that they were righteous, and despised other. These are two moste fowle and filthie vices, and Luke describeth the Phariseyes to be such, in that they were not content with this one sinne, that they trusted in them selues, which is a sinne hainous ynough, but also they despised other Now consider thou this wt thy selfe, what fastynge & praying can profite such a mōster, whome ye deuil hath puffed vp [...]th suche pride both spiritually & corporally, that he doth not only glorie in himselfe and in his owne workes & merites, but he also despyseth other. As though he should saye: If I shoulde not testifye of mine owne righteousnes, I should in vaine looke for the equitie and sinceritie of god in my cause. So great and often are my fastes, my almose dedes, my prayers, &c. That the residue of ye Iewes are not able to compare with me. I pay faithfully & truly all my tithes. As for other if they could defraude and deceaue the priestes of their duties, they wold do it? such is the vnrighteousnes of other, but ī me ther is no such thīg.

two greuous synnes in the phariseye.In this holy man (and god wil) we finde, as I said, two moste haynous vices: an incomparable pride or haultines of minde, and the contempte or despysynge of other, yea and that suche and so great, that he counteth all other to be extorcioners, vnrighteous persons, adulterers, &c.

But the poore Publican he specially and namelye [Page] pointeth & setteth foorth, saying: As for the Publican that standeth hereby he deceaueth all men, polleth and pylleth all men, catcheth and snatcheth, taketh and raketh all that he can come by, so that all is fyshe that cō meth to nette. I am after no suche sorte, god be thāckede my righteousnes, my holynes, is moste absolute, consūmate, and perfect in comparison of his.

This is a moste vile and spitefull vice yea by the iudgement of all men (for we vse comenlye to saye:To despysed ther is a great synne. Be what thou wilte be, onely despise not other. For comparisons are odious.) howe muche more then is this an abhominable synne before god? There is no synne, that god more detestethe and abhorrethe then pride and haultynes of mynd so that this gospell may moste cheifly seme to be appoynted to this ende, that Christe should as in a fygure or shadowe describe and set forth vnto vs the true righteousnes and how that maye be discerned and knowen from the counterfaite false, Pharisaicall, and hypocriticall righteousnes. As thoughe he shoulde saye: Peraduenture thou maiste chaunce on a man, whiche outwardly representethe the holynes of Angels fasteth, praieth, geueth almose, is no fornicatour, committeth none adultery, hurteth no man, heareth sermons diligentlye, commeth oftentimes vnto the Lordes table, &c. Howe canst thou otherwise, then thincke such one to be a good & righteous man? But for all that this I saye vnto thee. If thou desirest to know him thorowly, thou muste not looke vpon the outwarde visare onely, which an hipocrite also may haue: but thou muste consider this, what it is to be righteous before God. For as concerning this outwarde apperaunce, euen this Phariseye is so righteous, that it is to be wyshed, there were [Page] many such in the worlde. But this is not sufficient: And therfore diligently take hede, that thou doste not trust vnto such righteousnes before God. For here thou learnest,Pride abhorred of god. howe haynous a synne and abhorred of God prid is, namely when it lurcketh and lyeth hydde vnder so glorious and beautifull righteousnes. This pride was the cause,Iob. 4. Esa. 14. 2. Pet. 2. Gene. 3. that the deuill was tombled hedlonge out of heauen, downe into hell fyre. Pride also brought destruction in Paradise to our first parents. Howe could then such a Phariseye and proud hypocrite be nombred among the people of God? We must fast, we muste praye, we must paye our tenthes, we must kepe our selues faithful and true to our wyffes, we may be no extorcioners, we may hurte no mā, we must do al thinges truly, & according to the worde of god: notwithstanding all these things are so cōtaminated polluted,vayne glorye or pride corruptethe all good workes & defiled thorow Pharisaicall pride, yt now nothīg is more vile before god, nothing more abhominable. For seing yt in worldly matters it is coūted very greuous for a man to become as a slaue to other thorow benefites yt he hath receaued, according to this cōmō prouerbe. There is nothīg more derely bought, then yt which is geuen: how can god alow yt righteousnes, which auaunceth, bosteth, & setteth foorth it selfe against him? In such case holines is made double wickednes. So doth this hipocrite here wt god. O God, sayth he, doste thou not see, what a good & righteous mā thou hast of me? The world is ful of extorcioners, brybers, theaues vnrighteous persōs, Epicures, whoremongers, adulterers, &c. But I am good, holy, vertuous, righteous, & a very myrroure of goodnes, holines, vertue, & righteousnes. I fast, I pray, I geue almose, I do whatsoeuer thy law requireth. O Lorde, [Page] how greatlye arte thou indebted vnto me: And what greate rewarde is there layde vp for me in heauen? Consider these thinges, O God, remember that I am not lyke other men.

O intollerable pride. If this proude hipocrite with suche pride should doe all that euer the lawe of God requireth to be don euen to the vtter moste, yea thoughe he shoulde geue hymselfe to be burnt for the glorie of God, yet could not all this please God, but shoulde be before hym the moste greuous synne and playne abhomination. For God abhorreth all pride, as sainct Peter saith:1. Pet. 5. Be lowlye and humble in your heartes. For god resisteth the proude, and geueth grace to the humble. Lykewise saith Sainct Iames humble your selues in the sight of the Lorde,Iac. 4. and he shall lyfte you vp. As our Sauiour CHRIST sayth: Euerye one that exalteth hymselfe,Luke. 18. shall be brought lowe. And who soeuer humbleth hymselfe, shalbe exalted.

Therfore saith Christ here: If ye will be counted righteous, embrace the true righteousnes, euen that, whiche is agreable to the word of god, and aboue all thinges take hede of pride. Let no pride be ioyned with your righteousnes or holynes. For although the Sainctes and holye men diuerse wayes offende, so that many tymes they fall moste greuously (as we rede of Noe, Lot, Dauid, Peter, Magdalen, &c. Yet God doth not so heauely take that, as he doth, when they lyue moste holyly, and are proud of it, bragge and boaste of it, yea and both contemne and condemne other in comparison of them selues.What the christen humilitie is. Christe therfore concludeth the gospell on this maner: He that exalteth hymselfe, shal be made lowe: and [Page] he that humbleth himselfe, shall be made highe: that euery man maye learne humilitie, and despise no man. For this is the Christian humilitie, for a man to esteme other more then hymselfe, as the Apostle sayth: Let no man stand hye in his owne conceate,Rom. 12. more then becometh him to esteme of himselfe, but so iudge of hym selfe yt he be modest and sober. Again: In geuing honour go one before an other: Item. Be not high minded, but make your selues equal to thē of ye lower sort. Be not wise in your owne opinions. For he that magnifieth himselfe, & lifteth vp his brystles because of his learning, beauty, richesse, holines, righteousnes, &c. Is like to this Phariseye. He beholdeth his fastings, and considereth the true paying of his tenthes, and by this meanes he standeth greatly in his owne conceat. This doth Christ forbydde.The publican an example of true humilitie In the poore Publican we see no suche thing. All thinges are humble and lowly. He bosteth of nothyng. Only he lamenteth and bewayleth his former wycked lyfe, and with all humblenes of hearte besecheth GOD to be mercifull vnto him, & to forgeue him his synnes. Learne ye this also, sayth christ, yt ye may say. I can glory of nothing. For although I would glory of knowledge, richesse, power,1. Cor. 4. wisedom, righteousnes holynes, &c. Yet god may answer and saye: what hast thou, that thou hast not receaued? If therfore these be my gyftes, why doest thou bragge and boaste of them? Why doest thou reioyce in those things? The right of reioycing is mine, whiche geue thee these gyftes: and not thyne, which only receauest them. It were thy dutie rather to know, that all these gyftes may be taken frō thee in a moment, if thou be proude, bragge, and boste of them. So mightest thou well reioyce and triumphe [Page] against the deuill, and saye: why should I not confesse, that I haue the worde of god, and that I haue bene alwayes redy and at hande to helpe the wretched synners, and suche as were in daunger of desperation, by confortyng, teachyng, and monishing them? Why shoulde I also deny, that of my goods I haue geuen large and liberal almes to the poore and to such as were in necessitie? These thinges, O deuill, thou canst not reprehend or disalow. Thus may a Christen man iustly and without any offence against God, reioyce and triumphe against the deuill, for they are not his gyftes, whiche we vse. But against god, of whome we haue all thinges, and from whome euery good gyfte and euery perfecte gyfte cometh down, may we by no meanes reioyce, but towarde hym vse all humilitie and lowlines both of hearte and bodye, mekely and with all reuerence confessinge, that they be the gyftes of god, and that therfore we ought not to boste of them, nor to seke oure owne prayse and glory in the exercise of them. But alwayes to magnifye the liberalitie of so lyberall a geuer. Moreouer our neighbour also is not to be despised, but we ought rather to thincke on this maner: for asmuche as all these gyftes that I haue, are properly gods, and all thynges procede and come from him, although I haue moe giftes then my neyghbour hath, yet god with one worde is able sodenly to make such a change, and so to inuerte all things, that my neighbour for one vertue shalbe more commended of God,Luke. 12. then I for all that euer I haue, as we reade in the gospell of the poore wydowe which did caste into the treasury onelye two mytes, where as the riche men did put in greate sommes of money: and therfore was she praised of Christe this [Page] on this maner: Of a trueth I saye vnto you, that this poore wydowe hath put in more then they all.

Why shoulde I then glorye and reioyce? Uerily I ought rather to feare for these so many giftes, where with GOD endowed me, lest I shoulde abuse them vnto the dishonour of god, the hinderaunce of my neyghbour, and the damnation of my soule. We ought alwayes thus to thincke, that God geueth gyftes to his creatures according to his good pleasure to one he geueth much, to an other lytle. And it is possible, that he whiche hath but lytle, may haue God more mercifull vnto hym, then he that hath muche. The reason is this: He that hath muche, shall render an accompte of muche. He that hath but lytle, his accompte shalbe the slenderer. But this madde and dotyng proud Phariseye doth the contrary. He is not ashamed to saye: I am not as other menne: no, nor yet lyke this Publicane. I geue tythes: he only polleth & pylleth. I deceaue noman: he spoileth as many as he can. To be short: The opinion of the Phariseye is of himselfe, that he passeth al men, and that he is faultie in nothing. Contrariwise, yt the Publicane of al naughts is the worste. And that there is not one good qualitie in him. But this hipocrite should rather haue said on this maner: I pay my tithes faithfully & truly: I fast, & do what I can. But for al that I dare not trust to any of these my workes. For whatsoeuer I haue, it is thy gifte, O Lord: & it is possible, that this Publicane doth please thee, more then I. So would he haue set the Publican before him, or at the least iuste by him, & would haue saide. The matter standeth not in this point, whether a man hath receaued much or litle, but to whome god is most merciful. Why then shold I be [Page] proud, or despise other, seing yt al things consiste in the mercy of god, & not in this, what gyftes euery mā hath receaued? But this doth not the arrogāt & proud phariseye, but he glorieth and reioiceth of his owne righteousnes when he standeth and praieth before God. The wil of Christe therfore is, that we should not be proude of our righteousnes, as no man also ought to despaire, though he be circumuented and deceaued of the deuill, and so fall into synne. For we all haue one God, which stretcheth forth, as a garment, his mercie vpon vs, euen vpon the righteous and synners,All our glory ought to be in god alone. vpon the learned and vnlearned, vpon the riche & the poore, For he is the god of all. Therfore all our glorie ought to be taken awaye from all thinges that we do, and onely to be reposed in the mercie of God, that by this meanes we al maye humble our selues before the maiestie of God, and not haue respect to this, whether we haue receaued muche or lytle. For god maye be more mercifull to hym that hath but lytle, then to hym that hath much. In the worlde it is necessarie, yt there be differences of persones, of offices, and of gyftes. But there is no suche difference of vs before god. For seing that he accepteth vs only of fauour, there can no man glorie, boste and auaunce hymselfe before God. We all without exception muste nedes humble our selues, that we maye know, that although ther be difference among vs in this worlde, yet before God we are all one, neither is one better then an other. He will none otherwise loke vpon him that hath muche, then vpon hym that hath lytle, that by this meanes we all maye learne to embrace his grace and mercye. For all are gods, righteous, synners, riche, poore, stronge, weake &c. And whatsoeuer they haue: [Page] all come of God. They haue nothing of themselues but synne. Sinne can be to no man cause of pride, but rather of humilitie and feare. Whatsoeuer goodnes remaineth, that is altogether of gods gyfte, so that he hath a cause to glory of his giftes, and not thou. Thy parte and dutie is only, to vse the gyftes of god reuerently & with thanckes geuing. For god by no meanes can abide pride and boasting.

Again, this also is his will when thou felest ye fearcenes of thy sinne, that thou doste not therfore despayre, but rather truste to his mercie and saye: If I haue not muche, yet haue I god, yea and hym a mercifull god. Therfore I wil take this in good parte: I will looke to my vocation and calling, euen with as muche diligence, labour and power, as god hath geuē me. I wil despyse no man. I wil not be proude of any thynge that I haue. And suche as haue more then I. I will neuer enuie them, nor disdaine them. For this is ynoughe for me, that we all haue one comon God, and that god therfore wil not be vnequall, because we in this worlde are vnequall.

Unto this hath Christ respecte, when he cōcludeth this parable and sayth: He that exalteth hymselfe shal be made lowe: But he that humbleth himselfe, shalbe exalted. As though he should saye: whē I haue gotten suche sainctes or holy persons, that referre all thinges to me, howe muche more they humble and abase them selfes, so muche the more will I geue them. But they that haue, and therfore are proude and puffed vp, I wil take it from them by lytle and lytle, tyll at the last in my anger I cast them downe hedlonge into euerlastyng damnation. If the Phariseye had not ben proude, but had humbly rehearsed his gyftes vnto [Page] God, and sayd: O Lord, thou hast geuen me muche, in that thou haste geuen me strength to resiste this and that synne. This is thy gyfte: I am glad therof, but yet am I not proude therfore. For thou maist take it again awaye from me, when thy good pleasure shalbe: If the Phariseye, I say, had done this, god wolde haue increased his gyftes dayly more & more towarde him. But for asmuche as the gyftes that he hath, he abuseth them vnto his owne pride and glorie, & therfore iudgeth and condemneth other that haue not the lyke gyftes, he is so reiected of god, that there remayneth nothing in him worthie of prayse and cōmendation. For this is the iudgement of Christ. The Publicane went home more righteous then the Phariseye: that is to saye: The Phariseye is vnrighteous, damned, and geuen ouer alredy to the deuill and hell fyre, what profite hath he now by his bosting & gloryinge? But the Publicane, which sayth: O God be mercifull to me a sinner, is made a Saincte in the congregatiō, and accordyng to his desire, he hath god merciful vnto hym.

Christ wil haue this to be the doctrine of vs al, that we may know what we are, and what we haue. If thou be endued with riches,Howe gods gyftes are to be vsed. with strength and health of bodye, with house, lande & worldly goodes, or with any other gyfte appertayning vnto the body or to the soule, vse it with thanckes to the geuer. Enuy no mā, and god shall encrease his giftes in thee. Only auoide pride, and despise no man, though his gyftes be not so excellent as thin be. But remember and thinck, when thou seest any man not to haue that thou haste, that he notwithstanding maye haue god as mercifull to him, as thou hast. Therfore despise him not neither disdaine [Page] thou to haue him nighe vnto thee: & so shall god be glorified in you both. Moreouer hipocrites dishonoure God greatly, although they do it not with the mouth & openly. For he yt would iudge only according to ye wordes of the phariseye, he must nedes say, yt that was not euil spoken, yt the phariseye saith here: I thāck thee, O god. Such wordes yt true sainctes vse in their prayers, but with an other sence, or meaning. For when they geue thanckes to god for any thyng: they cōfesse by this, yt they haue receaued that gyfte & benefite of god. But the Phariseye thincketh not so, or els he wold haue said thus. That I am not an adulterer, an extorcioner, an vnrighteous persone, &c. I can ascribe it to none other, O lord but to thee alone. As cō cerninge my selfe, if thy grace did not assist me, my lyfe should be no better then other mennes. For we be all lyke neyther can one iustly reioyce againste an other. But this Phariseye is not of this minde, & cleane contrary he saith: I thancke thee, that I am not, as other men are. And so he chalengeth to himselfe the wholle power, as though he were the author of his righteousnes, & not god. For if he had not so thought, he wolde haue added these wordes? But this is thy gyfte, o lord, and cōmeth not of my selfe. But this saith he not, but by his wordes he declareth euidētly, that he of himselfe is so copious and abundant in good workes, that he is able also to geue vnto God. Therfore he geueth thanckes not to god in dede, although he nameth him but to hymselfe, to his owne reason, freewill and strengthes, that he hath done so much.

This is true: whosoeuer hath any thynge geuen him of god? He must acknowledge it, & geue god thanckes for it. For what an absurdititie were this, if thou [Page] shouldest denie thy selfe to be wyser or better learned then an asse or any other brute beast? In lyke maner he that hath goodes & riches geuen him of god, ought not so to playe the dolte, that he shold saye: he is a begger and hath nothinge, where as he ought euen with most heartie thanckes to confesse ye gyftes & benefites of god, & with the same to helpe such as be in necessitie. Again, he that hath done his dutie wel, and serued diligently in his office & calling hath holpen his neighbour both with his substance & councell, geuen almes to the poore, &c. ought not to saye: I haue done no good. This lewde and folishe humilitie is not to be vsed. For the giftes of god are to be acknowledged, celebrated and magnified: & yet true humilitie is to be shewed, & we must say: These thīgs are thine, O lord, & not mine. Thou gauest them me: or els I shold haue had no more then other haue. Therfore for these thy giftes I render vnto ye most humble & heartie thāckes. This is ye true waye of humilitie. The good giftes of god are not to be coūted as things of nothing, or to be extenuated or abased as matters of smal reputation, but they are to be acknowledged & to be set forth to ye vttermost: yet may not we be proud of thē, nor despise other, but as I haue oftentimes said, we must speake on this maner & say: O lord, they are thy giftes. Thou gauest thē vnto me. That an other hath not the same, it hurteth or hindereth him nothing at all. For he hath thee as merciful god vnto him, as I haue: oh, why thē shold I despise him? Such humilitie doth christ require in this gospel, & yt aboue al thīgs we shold eschew pride (disdainfulnes, arrogācie, & hautinesse of mīde For this is ones decreed: He yt exalteth himselfe, shalbe brought lowe, god did not forgeue his owne peculier people, [Page] but suffred them to be destroyed for their prides sake, Many other greate kyngdomes also haue fallen and come to ruine for the same faulte. Lucifer because of his pride was caste downe from the highe heauens vnto the depe dongeon of hell fyre. Adam and Eue for the same vice were cast out of Paradise. Therefore consider diligently, that it is thy parte thus to saye: O Lorde, whatsoeuer I haue, it is thine. Thou mayst take it again from me at whatsoeuer tyme it pleaseth thee. By this meanes shalte thou eschewe pride, cease to despise other, and leane to a sure ancker. For who will truste vnto that, whiche is vncertein? He that despiseth this order, and lyke a madde man goeth forth to bragge and boste himselfe as though whatsoeuer he hath, were his owne, and came not from GOD: he heareth here his iudgement, which is, that God will take from him all such gyftes as he hath and geue him his portion in that lake that burneth with fyre and brimstone, from the whiche the Lorde defend vs all. GOD for his mercies sake geue vs grace to acknowledge his gyftes. And with all humilitie to thancke and praise hym for them, and so in this worlde to walke worthy his kyndnes, that in the worlde to come we maye 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.

[Page] 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.Christe alone is the sauiour 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 [Page] creature is in suche a miserable & wretched state, that he can not vse naturally neither his tonge nor his eares:The deuyl is the author of all euyll. 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,An whole and healthefull bodye is the gyfte of god. 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:Why god fulfrethe the deuyll to hurte vs. 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 [Page] 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,Ephe. 6. 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.2. Cor. 4. Thys cometh not of GOD, whyche is good,1. timoth. 2. & 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.Note well. 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 [Page] part of a man to shake for to consider,God helpethe vs agaynste the deuyll by hys sonne. 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,1. Iohn. 3. 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.Gen. 3. 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,Christen men must haue theyr eares opened and theyr tonges losened. 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.

[Page]But the spirituall benefite is onely amonge the Christians, when he openeth their eies, and loseneth their tongue. For this is certaine and sure,Rom. 1.10. Iacob. 1. that all saluation commeth to vs onely by the worde of God. Otherwise, what coulde we knowe of Christe and his sacrifice, of the holy ghost, of the wyl of God. &c. Wherfore this also,Gladly to heare the worde of god is the gyfte of god. euen in these our dayes is an excedynge great miracle, and a moste hygh benefite, when God geueth to any man such an eare, as gladly heareth his worde, and suche a tongue, as dothe not blaspheme, but blesse and glorifie God.

Our aduersaries the Papistes are muche more miserable, and in aworse case then this dumbe mā was,The papistes are both deaff and dumme. For their eares are stopped. And although they heare the worde of God, yet can they not heare it. I meane vnto their profite and edifying. But they heare it, as the Iewes did, when Christ most excellently preached of the forgeuenes of sinnes, and of euerlastynge lyfe: they vnderstode nothyng: they delyted not in the sermons of Christ, but contrarywyse they were vtterlye madde, and blasphemed Christ and his doctrine. Suche are all they, that wyll not heare the worde of God. They are deafe and dumbe, and in a farre worse case, then this miserable man was, of whom our gospell maketh mencion. For they can doo nothynge ells with their tongue, then blasphem, and most spitefully rayle vpon the worde of God, that most excellent and precious iewelle. But they that gladdely heare the word of God, and vnto whome Christ saythe, as he sayd to this dumbe man Ephata, that is to saye,God openeth our eares by hys worde. Be opened, and haue the benefit of hearyng: are those, to whom healpe is geuen in dede against the deuyll. For God hath opened vnto vs none other way vnto heauen, [Page] then his word and his holy Gospell. He that gladly heareth that, diligentely kepeth that, and hath hys chiefe delyght in that, is safe and without all danger. This is one miracle, whiche is euen at this daye in the churche among men, that our eares, whiche the deuyll thorowe synne hadde stopped, are made open by the word, that we may heare the worde of GOD, which is the doctrine of our saluation.

An other is, that he toucheth the tongue, and maketh it to speake,Rom. 10. as Paule saythe: With the hearte it is beleued vnto righteousnesse, and with the mouthe confession is made vnto saluation. For when we beleue in Christ, we obteyn therby remission of our sins. But after this,We muste bothe beleue and confesse the worde. it is necessary also to confesse and to open by speache that, which is felt and beleued in the heart. And this maketh a christenman. All other workes can not doo it. It is possible, that a Monke may faste, watche, and wearye his bodye more thenne a Christian: but by that hee is not made a Christian manne. For in thys one thynge he fayleth, that he is yet deafe and dumbe: He wyll not heare the worde, and muche lesse confesse it. But a christen manne heareth and beleeueth, and afterwarde confessethe. These two thynges make a christian manne. Thus CHRIST, exercysethe hys woorke dayely in the Congregation spiritually and by the woorde, which he wroughte thenne corporally, that hee myghte testifye, howe hee geueth healpe agaynste the vniuersall myschiefe of the deuyll, but specyally agaynste the spyrituall wyckednesse of Sathan the deuyll, that wee myghte stedfastely beleue, and put oure whole truste in hym.

Nowe muste we consyder thys also, what Christe [Page] meaneth by thys ceremonie,Why Christ vsed so many circumstāces in restoryng thys man to hys healthe. that he vseth about thys deafe and dumbe persone. The people broughte thys wretched man vnto Christe, and desyred hym to lay his handes vppon hym. Christ taketh hym asyde from the people, putteth his fyngers in his eares: he spitteth, and touchethe hys tongue: hee looketh vp to heauen, he mourneth and sayeth: Ephata. All thys muste sygnifye some speciall matter, seyng that Christ vseth suche circumstances in doyng this miracle, passyng all other that he wrought.

Nowe therfore, for as muche as we haue declared what it is to be dumbe and deafe: lette vs consyder also, what meruaylous Ceremonye thys is, and why CHRIST, woulde specially vse it in thys miracle where as neuerthelesse, hee myghte haue doone it wyth one woorde. For thys is moste euident and playne, that when so euer Christ spake the worde, streyght wayes the woorde tooke effect.

Ueryly Christe by this soo exquisite a ceremonye hathe respecte to a spirituall miracle. For by thys he wyll shewe, what an harde matter it is, to restore the deaffe to theyr hearynge, and vnto the dumbe their speache. Hee rayseth vppe Lazarus with one woorde.Iohn. 11. Math. 9. To the manne that was sycke of the palsey hee sayde: Ryse and walke: and he immediatly was made whole. But wyth thys manne, whyche was deafe and dumbe, it pleased hym not to vse suche speede: But hee doothe vse a syngular kynde of proceedynge and order in woorkynge of thys myracle. He puttethe hys fyngers into the deafe mannes eares. Hee towcheth his tongue wyth spetle. Hee looketh vppe into heauen. He mournethe, and [Page] then at the last he saieth Ephata: that is, Be thou opened: that by this he might signifie vnto vs, that yf we will escape the bondes of the deuyll, and haue a redy tong to speake, & open eares to heare, it must be done by the external & outward worde, and by the ministerie of the same: agayn, by the outwarde signes or sacramentes, that he hath appoynted to bee vsed in hys churche. For the worde is fyrst to be hearde, and then Baptisme and the Lordes supper must be ioyned therto:Note thys well. vnto the whyche thinges the holy ghost commeth, and deliuereth the eares and tongue frome their bondes, that they may lerne to auoyd all sectaries, which despise the outward word and sacramentes, and loke tyll God talketh with thē inwardly. But Christ saith: Thys is my fynger, euen the outward worde. Thys oughte to sounde in mens eares. This is my spettle, wherewith their tongue muste be touched, and made moyste. Then shall my woorke very well and prosperously procede, as ye may see. For where the outward word is sincerly taught, there are christians: but wher it is not taught, there are none.

Therefore, lette euery man prouide, that they followe these steppes. Let hym gladly heare the worde of God. For God wil not shyne, nor geue the glorious lyght of his Gospell into thy hearte, except thou firste heare his woorde. If thou bee desirous to see and to knowe hym, it must be done onely by the worde and sacramentes. For without this, the holy Ghoste wille not procede to his workynge, as God hymselfe, euen from the very heauens protested vnto vs, whenne hee sayde: This is my derely beloued sonne, in whom I greatly delyte:Math. 17. Heare hym. Christ also gaue this commandement to his disciples; Go into all the worlde: [Page] teache and baptise all nations. Agayn:Mat. 28. Marc. 16. Luc. 10· he that heareth you, heareth me. Here dothe Christ with open mouth cōmaunde, that his Gospel shold be preached to men, & that they should be baptised. And by this his cōmandement he sheweth, that this is the true way vnto saluation, and none other. He that heareth you (saith he) heareth me. Therfore if thou wilt heare the worde of God, heare thy father and thy mother, thy preacher, and pastor, and finally thy Prince and magistrate. &c. what they saye. when thou hearest them, thou hearest God, except that in executynge their office, they commaunde any thynge that is contrary to the worde of God. Then are they not to be heard. For we must obey God more then men.Act. 4.5. We must fyrst here the word of God in the congregation, and afterwarde menne. But this one case excepted, what soeuer thy pastor or curate, thy parentes or magistrates saye to thee, that saieth God vnto thee, & that must thou remember to receaue and to obey.

For what is hee amonge vs all, that woulde not take a long iorney to go vnto suche a churche, wher he might heare God preache? For all men would be glad to heare and to know that voyce. But Christe saieth: I wyll brynge that to passe nerer home, so that thou shalte not nede to trauayle so farre. Heare thy Pastor and thy parentes: and so haste thou hearde me. For these are my disciples, when thou hearest them, I wil sound in thy heart Ephata, Be thou opened, as I did to this deafe person, that thy eares maye be opened, & thy tonge set at libertie, and that thou from hensforthe may be no more deafe in thy heryng, nor dombe in thy speaking, as thou wer afore. But how goeth ye world? The children and housholde, although they heare theyr [Page] parentes and maysters,Disobediente children and seruauntes. yet woulde they not doo the least thynge that is commaunded theym, except they were compelled, suche stubburnesse and disobedience reigneth nowe a daies in the heartes of theym that oughte to be moste humble, and moste obediente. And as in families, so lykewyse in common welthes, men are very negligent and slow to obey the officers. What soeuer they ordeyne in a realme or citie,Disobediente subiectes. ye shall fynde very fewe amonge so greate multitudes, that wyll trewely and syncerely execute the commaundement of the magistrates. The subiectes shewe more disobedience towarde the hygh powers in this time of this theyr so great knowledge, then they dydde in the tyme of darkenesse, ignorancie and blyndnes: suche is the wyckednes and ingratitude of this oure moste wycked and ingrate worlde. And it is apparant also, howe fewe there are, whiche with true zeale and feruent desire heare the sermons: whyche is euidentely knowen not onely by their fruictes, but also by thys moste specially, that the men of townes and villages, yea and of cities also, do moste vnworthyly handle theyr ministers and pastors, not onely by railyng vnreuerently of them,The vnreuerent handling of the spirituall ministers in these our dayes. but also by takyng awaye vniustly from them suche tythes and dueties, as by publyke order are apoynted vnto them. Therfore, a worthy payne foloweth, euen this, that when the worde of God pronounced by parents, ministers of the churche, and by magistrates is neglected & nothinge set by, the deuill by litle and litle shold stop their eares more and more, and tye theyr tongues streyghter then it was afore, and so set them in suche case, that they can not abyde either to heare or to speake the worde of God.

But on the other parte, it maketh their eares wide [Page] open to heare the dotyng dreames of the sectaries,The wycked worlde heareth gladlyer Robyn Hood then the word of god. and their false and diuellyshe doctrine: agayne, to heare baudye balades, fylthy fables, triflyng talke, whorish wordes, and suche lyke, as corrupte bothe bodye and soule. It loseneth and setteth at libertie also their tong to blaspheme God, to slaunder theyr neyghboure, to lye, to backbyte, to rayle, to scoffe, to ieste. &c. that it maye be an offence to all good and godly men. And this is a rewarde worthy suche ingratitude, vnthankfulnesse, vngentylnesse, yea playne churlyshenesse: and it worthely chaunceth vnto theym on such sorte, because they wyshe it to bee none otherwyse. But what shall bee the ende? Uerily that all thynges shall go to hauocke: the woorde of God shall be taken awaye from vs, seynge wee haue noo delyghte therein, As it is wrytten: He would none of the blessing,Psal. 109. therefore shall it bee farre frome hym: And as oure Sauiour Christe sayeth: This is condemnation, that lyghte is comme into the worlde,Iohn. 3. and menne haue loued darkenesse more thenne lyght. For their woorkes were euyll. And in the place of the woorde shall the wycked decrees of Antichriste bee thruste into the churche.O Englande take hede be tymes and saye not but thou art warned. Our countrey shall be oppressed with diuers kyndes of plagues, as pestilence, famyne, tempestes. &c. Oure common wealthe shall be tourned into common wo. Myseries, yea and those mooste greuous and intollerable, shall ouerflowe this oure countreye, Insurrections, commotions, Rebellions, Conspiracies, tumultes, ciuile warre, murderynge one of an other. &c.

And after al these things (except we repent, tourne vnto God with all our hearts, gladly heare the word, & with our tong magnify the same, to ye vttermost, yea & [Page] frame and fashion our lyfe and cōuersation according to the doctrine therof.) shal this our realme be a spoile to foreyne nations? This hath our ingratitude worthely deserued, whiche beyng prouoked so often with so many benefites at the hand of God, wyll notwithstandyng not onely not repent, but also where as we ought to procede from faith to faith, and from vertue to vertue, we go from vice to vice, from syn to synne, and so we cease not daily more and more, to heape the whote wrath and most horrible vengeance of God vpon vs, to the destruction of our countrey, & vnto the damnation of our selues both body and soule.

And this is the cause, why Christ loketh vp to heauen, mourneth, and as one greatly troubled, saith, Ephata, Be opened. For this greatly greueth our sauior Christe,Why christe lokethe vp to heauen and mournethe. that where as the good pleasure and mercyfull wille of GOD, is to delyuer vs frome the bandes of Sathan thorough the woorde: wee as people without all reason, refuse oure owne Saluation, and thorowe our contumacie and stubbornesse haste vnto our selues euerlastynge damnation, and prouoke the wrathe and vengeance of God to fall vpon vs.

Therfore let vs consider well this miracle, and folowe the example of these good men,God is to be praysed for hys gyftes. whiche glorifye, commende, prayse, and magnifye CHRIST, affyrmynge and openly confessyng, that he hathe doone well, in that hee of his greate mercye and infynyte goodnesse, hathe made the deaffe for to heare, and the dombe to speake. And thys dooth our Sauioure Christe, by his fynger and spetle, euen at thys houre, yea continually in the worlde, that the eares of the deefe maye bee opened, and the tongues of the dumbe [Page] losened by the outewarde woorde, whyche we heare in the Churche, of our Pastours and Mynisters,The word of god is christes fynger and spettle. and at home of oure parentes. For by thys woorde the holye Ghoste woorketh myghtely in vs, and by none other thynge. Marke that welle, and soo muche the more studiously and diligently embrace thou the word For thys is the next and most certaine waye, that our eares may be opened, oure tongues losened, and we our selues at the laste, obteyne euerlastyng saluation.

Whyche thynge oure Lorde and Sauiour Christe Iesu 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 [Page] 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 fru [...]ct and swetnesse thereof. The fyrst part is, that Christ greatly extolleth and auanceth hys woorde and Gospell,The fyrste parte of the 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 [Page] is to confirme and strengthen vs agaynst the miserie, whiche we see in the worlde,The worlde despyseth the gospell of christe. 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.Note well. But vnto you, it is geuen to see me in the fleshe, to beholde my myracles, and also to heare my Sermons. [Page] 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▪ and specially when we are without the Gospell,They are most miserable whiche haue not the knowlege of 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 yt 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:1. Iohn. 5. All the worlde is sette vpon wyckednes.

[Page]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 not voyde of so greate grace, but that ye maye take fruite therof. Christ in this place (as it manifestly appeareth) intendeth to commende and set foorth his worde, to make men desirous of it, and not to contemne and despise it, as the maner of the worlde is, and as we see in all degrees both highe and lowe. They that can not persecute the Gospell, despise it. The lessest parte of the worlde receaueth it with thanckes geuinge, and so amende their liues. But they that thus do, are onely blessed and happy. For they haue blessed eares and eyes, whiche is the great and merciful gyfte of God. And this is the firste part of oure Gospell.

In the other parte CHRIST putteth foorth the fruite of the Gospell (that is) good workes, whiche ought to ensue when Gods worde is preached. This doth he describe wyth a playne example, [Page] of a certaine man whiche as he descended from Ierusalem. Chaunced vpon robbers, of the whiche after that he was beaten and robbed he was lefte halfe dead. And it chaunced that a Prieste wente that waye, whiche seynge hym, passed by and was nothynge moued to helpe hym. Lykewyse the Leuite that came after the Prieste, had no regarde vnto hym. At laste came the Samaritan, whiche had no holye name, but was a gentile, neyther was he any kyn at al to that wretched man that was a Iewe. For he came not of the same stocke as the Prieste and Leuite dyd, but was a stranger. He seeth this miser and is greued with his misfortune, he goeth downe of his beaste, he poureth oyle and wyne into his wondes, he byndeth them vp, and putteth hym on his beaste: He walketh on fote hymselfe, and carrieth the wonded man into an Inne. And wheras he could not tarrie longe ther for his busines, he committeth hym to his hoste, and geueth monye to ouersee hym vntill he retourneth.

What maner of men the gospell makethe.This is the second picture, in the which Christ peinteth the frutes of the worde and Christian charitie, (that is) that the worde doth make suche men, as this Samaritan is, that is, gentle, mercifull, whiche despise not other men in their calamitie, but when they see them, bestow their goodes on them, & helpe them with all that they can. I speake here of the poore and nedie, which are not lewde, as the most part of beggars be, that of purpose seketh gaynes after this sorte, and will not take monie to serue, eyther to helpe the sycke, or to do anie other thyng, that they can do: to such must nothing be geuen. But wheras be nedie persones in dede, there doth a Christian minde behaue hymself after [Page] the example of this Samaritan, and thinketh: this poore man is my neyghbour, he is a man made of bodye & soule, as I am, yea he hath the same God as I haue: Wherfore he is more nigh vnto me in kyn, then a brute beast, or than ye deuil. Wherfore I do not wel, if I forsake hym. He embraceth hym as his brother & leaste he shoulde perishe without helpe, he taketh compassion of him, as a father. And these are ye true saints.

But other stonie hearted saintes hath no naturall pitie toward the wretched, but are men of excedynge great chorlishenes. For this they thincke, that God is therwith delighted if he serue them, and therfore they thinke yt they are not bounde to helpe other, as this prieste doth. He was an holy one for his office & kyn, but what doth Christe pronounce of him? euen that when he sawe that miserable man, he passed by.The opinion of holines puffethe men vp with pride and makethe the vnmercifull. Truly these are mischeuous holy ones, that seeth their neighbours in perill, and may helpe them, and yet will not. Wherunto then is it lyke that they truste and maintaine their pride? Truely to no other thynge then their owne holines, wheras they thynke, when they haue sayde Masse, done sacrifice, songe, and suche lyke, that they haue done ynoughe, and that they nede not to do an ynche more then theyr prescripte. Suche are stonie sainctes, yea rather deuelishe Sainctes, whiche seme to counte GOD for their dettour, and that they owe nothynge to any man.

Againste this monsterous kynde of sainctes maketh this parable. For CHRIST in this place is moued by the example of a proud hypocrite, which steppeth foorth, to declare howe greate his Godlines [Page] is, and thyncketh this surelye with himselfe, that if CHRIST knewe of his righteousnes, he woulde not speake a worde of suche matters in his presence. Which thinge he meaneth, when he saith: Maister what shall I do, to obtayne euerlastynge life? Christe will not aunswere hym, and he sayth, Aske thy selfe, what is written in the lawe? Howe dost thou read? The lawyer hath foorth with to answere, and sayth: thou shalte loue GOD wyth all thy hearte, &c. And thy neyghbour as thy selfe. For he counteth, both these thinges an easie matter to do. Christe sayth, do this and thou shalte lyue. By this is the lawyer confounded. For he is not so bold as to saye, he had done it. Wherfore he commeth foorth with an other question & sayth: Who is my neyghbour? As though he should saye: I knowe no man, to whome I owe any succoure: But rather I know very many, whiche ought to do me seruice, because I am an holy man.

The laweyer.But here doth CHRIST rise against hym with all vehemence, in this parable of the wounded man & sayth. The prieste sawe hym and passed by, and also the Leuite, both are iuste by thy example. The Samaritane is moued with mercie, and helpeth the miserable man. Tel thou therfore who was ye neighbour to this wounded man? The lawyer answered, he that shewed mercie vnto him. Yea & he of pride despised ye name of a Samaritan. So doth Christ reuenge hym and saith, Go & do like wise. As though he should say: Thou art holy after the exāple of the priest & Leuite, thou hast no pitie on thy neyghbour althoughe he be in perill of lyfe, and yet thou askest, what thou mayst do to get euerlasting lyfe. Be not thy nedie frindes & [Page] and miserable men thy neyghbours? Is not there miserie and wretchednes ynough in the worlde? And yet dost thou beyng so great a doctour doubt, who is thy neyghbour? away with this trifeling. Yf thou wilt be counted holy, do as this Samaritan dyd. He setteth foorth this boster well in his colours. For the plaine meaning of this is nothing els, then that this lawyer is not yet come to this degree of holines, that this Samaritan had attained vnto.

Wherefore all the matter hangeth on this,What it is to loue god. that we learne what it is for a man to loue god, and his neighbour as himselfe. Loue GOD: is no hard sayinge. For he hath no nede of our seruice. And yet, if his person were present, it woulde then euidently appeare ynough, who loued him, and who woulde put himselfe and al his in danger for his sake. But he sheweth vs not his person to see and to vse our seruice presently, as other men do, that are conuersant with vs. Wherfore if thou wilt know who loueth god, consider how children honor their parents, howe seruants obey their masters, howe the ministers of the churche are handled, then shal ye vnderstand, who loueth god, and who doth not. For children haue this commandement & worde from god: Honor thy father and mother. But they say, I let passe my father and mother, and will honour and loue thee,Exod. 20. which art God in heauen. Do not God saye, thou hast my commandement set forth, wherfore if thou loue me, thou must loue & honour thy parentes also, and obey them in all things. And this is the true louing of god. But what do they? Children would haue their parents awaye,To loue god is to kepe his commaundementes that they might lyue masterlesse. Wherefore this must nedes be true that they loue not God. So is it also in other [Page] kyndes of life. Princes hath in their offices officers, they charge them to do their deutie diligently. If thou aske whether they loue God, all will say: yea, and that they haue no cause to hate God. Well I graunt that. But answer: why shewest thou no obedience and fidelitie to thy kynge? If thou louest god with all thy hearte, thou wouldest be more faithfull vnto thy Kyng, and wouldest do thy office with more diligence. So is there no seruaunt in any house so farre paste shame, that will suffer this to be sayed by hym, that he hateth God, and loue hym not. But what doth the louing of god signifie? doth it not signifie, to kepe Gods commandement and worde? As Christ also saith: If any man loue me he shal kepe my worde. For if thou louest God, thou canst not despise his commandements. But what commandement geueth god to seruāts? Or what doth seruantes promise their maisters? doth not GOD require that? And they do promise also meat and drynke with wages,Iohn. 14. and for that cause maketh a couenant, that they shold be faythfull in doynge suche seruice, as belonge to the house, and shew obedience in their seruice. And for this cause also are they called seruants, because they serue the housholde by their seruice, and helpe them that haue families with their labour and seruice. But where be any suche in housholdes? Yea rather there is almost no greater disobedience, negligence, pride, then amongest suche. Ye and here I let passe the pickynge and stealynge of many of them. Wherfore they loue not GOD, they hate GOD and care not for his worde, or els they woulde shewe more diligence in their seruice. But at last they shall be rewarded for theyr vngodlines, and lyue all the tyme [Page] of their lyfe with the curse of GOD in miserie and beggerie.

But as touchynge the pastours and ministers of the Churche, it is no nede in this place to make longe rehersall. The matter is plaine, howe they are handled of rulers, husbandmen and of their neyghbours, craftes men and courtyers, so that almost they that kepe hogges are more set by. But the commandement of GOD is straight, that they shoulde be counted worthie of loue & honor, and that nothynge should be denied them, that is dewe vnto them. As it appeareth in Malachie,Malach. 3. Matth. 10. Luc. [...]0. and Christe hymselfe sayth also: euery workeman is worthie of his wages. Wherfore as thou maiste not denie thy seruant his wages because he is euil: So must not thou defraud thy pastour and curate because he is euill. If Gods commandement moue thee not, be thou sure of this punishement, that thy corne, beastes and other things shall proue ill, and thou shalte louse more therby, than euer thou tokest from thy pastor and minister. Whereby it is euident, that the worlde not onely loueth not GOD, but that it is full of hatered towarde GOD. And the condition semeth almost tollerable, not to loue GOD, if it would not hate hym. But all deny this crime. But in dede this is very hatynge of God, when thou art stubburne against thy parents, Lordes, & Officers, and when thou doste not that, that God commaunde thee. For this is his commaundement, that thou shouldest obey, and by obedience honour them, this commandement doste thou hate. For thou canst not find in thy hearte to do it, and thou doste refuse to hear hit. Who will [Page] say than, but that thou hateste god? This do al men crake that they loue god, but wher as they heare commonly to be gods commandement, that they should flee couetousnes, exercise vpright bargeining, & auoid auarice, the more that these thinges are beaten into them by comon sermons, so muche the more stuburnely they go againste it. What nede that prieste care (say they) what I do with my goodes? Will he take vpon him to rule me? If this belongeth not vnto the prieste, it belongeth to god. He wil surely reuenge it, when he shall see his time, by pestilence, famine, and other mischeifes of fyre and water, &c.

This shall take from thee, neither shall they knowlege any benefite therin: Wheras thou if thou were a Christian, mightest get fauour before God and man, and fele and perceaue all thy goodes to encrease. Wherfore it cōmeth to passe, that the Pope, the Byshoppes, and tyraunts, but also townes men, rustikes, noble men and yomen, do not only not heare, but also moue persecution againste gods worde. For they ought to geue honour vnto gods worde, to obey it, to fynde the ministers of the churche that, that is dew vnto them. But they are more redie to catch that from them that they haue, then to geue them more, and then they stande in their owne conceites, as though they did well.

Wherfore this lesson ought to be borne wel awaye: He that hath the worde, ought also to loue god, (that is) he ought to know, what workes god requireth of hym, and obey hym and say: Lord Iesu Christ, thou hast opened mine eyes to see and know, howe thou hast deliuered men from death and syn by thy death, and hast made me heier of the kyngdome of heauen, [Page] & of euerlasting lyfe. I geue thee thanckes for so great, a grace, & will gladly do again all that thou requirest of me. Thou commandest me by thy precepte, that I shall honour my father and mother, and I will do it gladly and with all my heart. Thou gauest me charge that I shold serue my master faythfully and with all my heart. I will do my worke diligently, and with all obedience. I will not refuse to do thy cōmandement. Thou haste made me a mother, and houswyfe ouer a familie, I will well regard thy precepte, and will rather bestow my lyfe, then not regard my children and familie, and see to them with al diligence, that they be not seduced. This is the very fruite that ought to procede of the wo [...]de. And it is not possible but god must nedes rewarde such Christian men.To loue god is to loue thy neyghbour. But here let euery man, trye inwardly with hymselfe, how greatly he loueth god. For to loue god consisteth not only in the thoughtes, as the Monkes beleue, but to loue god is as Christe sayth in an other place to loue thy neyghbour. For so sayth god: If thou wilt loue me: do this for my sake to thy father and mother, children & wife, husband and Lord: This do I require of thee. And consider diligently whether thou dost so, then shalte thou fynde out, whether thou louest god or hate him. For they are only Christian men, that hath the worde of God, and loue Christ. These do say: I will gladlye and with all my heart do for my neyghbour, that, that thou hast commanded me. But if I shall be now and then preuented with anger, impacience, and such like, then can he not please me, but I will amende. Christians do this,The vnkindenes of the worlde. but they that are not Christians do it not. Wherfore this must nedes be true, that Citizens, husbande men, children, seruantes, officers, subiects, [Page] commonly belonge vnto the deuill. For they hate god, and care not for his commandement. And wheras he made them, gaue them bodie & soule, founde thē their liuinge, and gaue his only begotten sonne, whiche is greatest of al: They for all this synge hym this song: euē, hatred. And if they could, they would thrust hym out of heauen. Suche is the loue they beare to God & his worde. Go to now and bost of thy loue towarde God and his worde, wher as thou art so ful of hatred. And contrariwise louest him shewest obedience vnto him, whiche is to vs the cause of death and sinne, in whome thou hast also thy hole delight, being vtterly disobedient to God? Wherfore the worlde generally doth shew obedience only to the deuil, which is cheifly delighted with the hatred of God, & whā that is not done that god hath cōmanded, this enemie maketh vs subiect to sin & to death. And if he could at this present houre corrupte all vitall, he wold gladly do it. Yet are we obediēt to suche an enemie, which is so much geuē to seeke our destruction. And in the meane time, we suffer all yt to be voide & frustrat, which is put forth to vs of god, yt gaue vs all thinges, & in especial his son & with him euerlasting lif, & we cast away his cōmādemēt. Who therfore may not praise gods righteousnes. if he minister to vs that are disobedient, all kinde of plages?The samaritans loue towardes god. Wherfore leaue, what it is to loue god. The Samaritan loueth god, not in that he geueth him any thinge, but because he helpeth the miserable wonded man, for his power. For this saith God. If thou wilt loue me and serue me, do that for thy neyghbour, that hath nede, I haue no nede. Wherfore this Samaritan, is redie to serue God whiche is in heauen with [Page] his monie, beast, wine and oyle. Not because God nedeth it for his owne person, or because he doth this for GOD, but he doth it for his neyghbour. But therfore is it taken as done to GOD, because God, commanded it. He commanded not this, to go a pilgrimage to Rome, or to sainct Iames, or to buylde monasteries, or any suche lyke thynge. But this is his will that we should helpe one an other. It is no nede (saith he) to seeke me at Rome, thou shalte finde me at home, with thy wyfe, children, familie, Lord,God is euery where and in all places a lyke present. maiestrate, and also in thy neyghbours house, in the stretes, in the market place, and euery wher. And howe can he make hymselfe more nighe vnto thee? But the deuill casteth a darke myste ouer the worlde, that it can not see, what it is to loue God and to hate the deuill. Wherfore we muste learne this with all diligence.

This Samaritan, loke what care woulde haue done and what beneuolence he would haue shewed to his owne bodye being in lyke perill, the very same he doth to his neyghbour, & hath dew cōmendation, for that he loueth GOD and his neyghbour. This must be learned, to the entent, that thou do it also. For this fruite muste nedes folowe them, that haue the worde. If it do not folowe, they are no Christian men in dede: As this priste and Leuite, whiche are sainctes, without any felynge or affection. For he that passeth by his neyghbour, passeth by GOD. Wherfore beware of the example of the worlde which hateth, both GOD and his neyghbour. But do you for all men. All that ye can. And GOD wil surely recompence it.

[Page]But if thou wilte not loue god, but passe by thy neyghbour in his perill, thou shalte not escape vnpunished for so doinge. Whiche thinge be thou sure of.

And this is the second doctrine out of this gospell. but Christ by this parable woulde signifie also, what benefit he hath bestowed on vs men, & how we may tast the true frute therof. For we miserable men haue fallen vpon moste cruell robbers by sin, wherby death and the deuill, hath power vpon vs. which hath not only spoyled and rifled vs of all spiritual giftes, which God gaue vs, but hath also beaten and wonded vs: that is to saye, by synne are we cast hedlonge into all kynd of miseries.Rom. Gal. Iobn. In this might we perishe, for any helpe that we can haue of the prieste and Leuite. For they passe by & geue no helpe to that miser. For by the lawe is no man iustified and made righteous, neither deliuered from sinne. But at last cōmeth the Samaritan euen Christ Iesus our Lord, whome his owne people would not receaue, but counted hym for a Samaritan. He is moued with our mischance, he washeth our wondes with wyne, and poureth in the helthfull oyle of his grace, he taketh to cure oure sinnes, and beareth them in his bodye, and bringeth vs into the true Inne, that is, into the holy church, and ther chargeth the host to take cure of vs. They are the ministers and teachers of the worde. But manie of them, as it appeareth in the Pope, the Byshoppes and suche like, regarde the charge but litle, that the churche may be an hostrie and Inne, the steward wherof is lewde without faythfulnes & humanitie, and the sicke men are but coursly handled. For they should teache the worde of God, but they persecute it, they shold brynge men to Christ that they might so be deliuered frō syn, [Page] but they drowne them the more depely in synne. And yet we know that Christ doth not whollie caste awaye this hostrie and Inne. Yf the Pope and Byshops will not teache vprightly let them do it to their owne peril, which thei shal fele at last, yet in the meane time Christ raiseth vp certein persons of low degree, despised, and abiecte, which professe his worde, & take cure of the poore and miserable, that they may recouer their health, that they may obtaine through the gospel, remission of sin and euerlasting life. For without this worde is it vnpossible to gete such a great thing. Wherfore we maye well geue thanckes vnto God for this great benefit, and pray him, that he will preserue and continew vs in such grace and saue vs for euer.

Amen.

The xiiii. Sonday after Trinitie sonday. ¶ The Gospell. Luke. xvii.

AND it chaunced as Iesus went to Ierusalem that he passed through Samaria & Galile. And as he entred into a certayne towne, there met him ten men that 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 [Page] 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,Fayth obtayneth all thingges. 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.

He that beleueth not obtayneth nothing.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 [Page] hopeth for any thynge of God, let him not truste to obtayne any thynge:Iac. 1. Heb. 1. 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:An apte similitude. 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.

[Page]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.

The seconde doctrine of vnkindnes. 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, yt we may learne hereby to be thanckefull, and to auoide the wicked sin of vnkyndnes. For God doth worthylye challenge this glorie to hymselfe, yt 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.Unkindnes is the greatest synne. 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 [Page] 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,The maner of the Monasteries. 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, bothe from God and manne. Wherfore although this was not always done with the heart, yet the vse of these wordes were good. [Page] So out of the .116. Psalm: what shall I render to the lord (saith Dauid) for al that he geueth me,Psal. 116. I wil take the cup of saluation, and cal vpon the name of ye Lord that is, I will praise hym, glorifie him, and geue hym thankes, and confesse that he hath ben beneficial vnto me. God answereth to this: My sonne, this is inough for me. But the bountifull Father can obtein this of few:The world is most vnkynde to god. A great part dothe persecute him and his word: thinkyng nothyng how that we haue all thynges by hym, and of his grace. But this is but a small thynge. They hang on the crosse his only begoten sonne, whiche he hath sent for a gift to vs agaynst syn and euerlasting death. This world wer well worthy with his great madnes to be cast cleane out of Gods sight. yet God doothe not so, but is presente euery where with his goodnes and helpe. Wherfore we must not onely lerne the office and propretie of kyndnes, but we must put in practise also this vertue with his propre office, whych is not made werie of well doyng for vnkyndnes sake. And this is the peculiar vertue of God and of all true christians. For there are examples inough, which testifie that the world through chorlishnes doth make men cease from wel doyng. Amongest the Gretians were there noble men, whiche had done muche good in their countreis, and put all their goodes in hasarde for theyr countreies sake:The actes of certayne Gretians. But as soone as they felt vnkyndnes, so that they not only receued no fruit for their industrie and laboure, but were also more in peryll then other, they became vnpacient, and as they defended before their countrey agaynst the enemies, so they fled afterward to their enemies, and assaulted theyr countrey with moste spitefull myndes.

[Page]Wherefore, a christian must not be ignorant herof, that vnkyndnes ensueth after the most excellent merites of good men, lest they should therby be discoraged from wel doyng. For this is christian vertu, & the true fruit of faith, yt when thou hast declared thy study and great loue toward other, & also haste proued what recompēce the vnkynd world is wont to make, yet that thou shouldest not be dehorted from well doyng therby. For Christians behaue themselues after the exāple of god, which doth not only good himself to ye vnkind. but doth requite & recōpence them yt do good amōgest men, which they regarded not. It is a christanis dutie therfore to do good to the vnkind, yea & to them yt do euil for good, & according to Salomōs saying: to hepe coles of fire vpon his head. Thou maiest not take the world for an exāple in this matter.Pro. 25. Rom. 1 [...]. For it doth clean cō trary: If it perceiue vnkindnes, it think al lost & cast away, and that it will neuer after that bestow any benefits. It is the father of heauen, yt can teache the truly this.Math. 5. In ye day he suffreth his son to rise not only vpon ye good, yt geue thāks, but vpon ye euil, which geue no thāks, yea rather thei misuse gods gifts. God him self also might wel say this: These many yeres haue I geuē thee ye light of ye son, & haue found the vitall,We muste learne to be kynd of god. The nature of Christen charitie. & all kind of goodnes: but ther cōmeth litle thanks of it. I wil make an end of my good doing. I wil deny liuing to ye vnkind world. But ye merciful father doth not so, he suffreth not his goodnes to be ouercome with the vnkindnes of the world. If men will not be thankful now, he wil punish them herafter for their vnkindnes. So must we do also, if we wyll be christian men. For this is the nature of Christian charitie to suffer and abyde all thinges, & not to be made vnpacient therby. [Page] But there bee very fewe, that are endued with thys charitie, wherfore there are also very fewe christians. Neuerthelesse if we wyll be Christians, we muste be ready to doo good, neyther ought we after the example of the worlde, to geue vp oure studious zeale in doynge good, bycause of vnkyndnesse. If thou haste ben beneficiall thys daye to any manne, and hee the morowe after shewe hym selfe straunge through vnkyndnesse, be not greued therewith: For at his appoynted tyme, he shall suffer due punyshment for his faulte: Do thou onely continue, and saye: If this benefite be caste awaye vpon thys man, I wyll studye to doo good for an other. If thy benefitte be neyther well bestowed in hym, despaire not of the thyrd, and so foorthe: That thou also myghteste saye soo, (as Christ saith here?) were not tenne made cleane, where be the nine becomme? Christe hath lyttell thanke for this benefite, yet is hee content with that the tenthe retourneth, and geueth thankes. yea, he woulde not haue made mention of the other, if it hadde not ben for thys, that wee myghte learne that they dyd wyckedly. For he declareth by thys inquisition, that the vnkynde shall not escape vnpunyshed, for beecause they are not thankefull to GOD, for hys benefites. Than veryly shall they knowe howe greately they offended through theyr wycked vnkyndnes.

Wherfore after the example of Christ must we also care nothyng for mennes vnkyndnesse.The vnthankfull shall not escape vnpunished. The matter is playne, that for so many benefites of God, that we receaue dayely frome hym, he receaueth very colde and slender thankes. Wherefore lette not thys thynge moue vs, but lette vs thynke it sufficient, yf there be [Page] one amongest tenne, in whome a benefyte is welle bestowed. Other shall feele and proue by experience at theyr tyme appoynted, that, that they woulde not beleue nowe by oure warnynge. For they shall not escape so vnpunyshed from God, that requireth faith. The seconde, of two moste beautyfull vertues, that is, of kyndnesse, and of pacient sufferyng vnkyndnes, at other mennes handes. The Samaritane by hys exaumple teacheth vs to be kynde, and to thanke bothe God and man for the benefyte that we receaue. But the exaumple of Christe dothe admonyshe vs, not to bee vnpaciente, neyther to ceasse frome well doynge, althoughe oure benefyttes prosper not well, and although they that receyue theym be vnkynde. For this is the maner of the worlde, that thoroughe vnkynde persons, they that are beneficiall: are vnthankfullye entreated, and discouraged frome their well doyng so that afterwarde, for one chorles sake, manye fare the worse. But yf thou bee a Christian doo not so: althoughe nyne deceaue the of thy hope, be contente, that the tenth is founde thankfull. For Christ himselfe founde them not, to geue thankes for suche a greate benefite. What? wylt thou looke to bee in better case then he was? Wherefore take not greuously the losse of nyne. Thou shalt haue no more losse thereby, thenne Christe hadde. But all this shall turne to their greate losse, when these wycked persons, shall be destitute of all good successe in theyr matters.

And these are the thynges that make trewe christians, fyrst, that they haue a sure confidence and faith, in Goddes mercy: then if thanke be not rendred vnto them for theyr benefites that other receaued at theyr handes, that they suffer not theyr pacience to be ouercome [Page] by theyr vnkyndnesse. For if we are Christians we must looke to be in no better case than Christ was himselfe. We muste doo the beste that euer we can for all men, and yet loke for suche vnkyndnesse, that scarsly one amongest tenne be founde thankfull. And it is possible, that he may be founde kynde, and woorthye of a benefite. of whome we thoughte leaste, that he woulde be kynde, as this Samaritan.

The Lorde our GOD haue mercy vpon vs, and grant that we may beare away these lessons, and vse them well. Amen. Amen.

The xv. Sonday after Trinitie sonday. ¶ The Gospell. Math. vi.

NO man can serue two masters, for eyther he shall hate the one, and loue the other, or els leane to the one and despise the other. Ye can not serue God and Mammon. Therefore I say vnto you, be not carefull for your lyfe, what ye shall eate or drinke, nor yet for your body what raymente you shall put on. Is not the lyfe more worthe then meate? and the body more of value then rayment? Beholde the soules of the ayre, for they sowe not, neyther do they reape, nor carry into the barnes, and your heauenly father feedeth them. Are ye not muche better then they? Which of you (by takyng carefull thought) can adde one cubite vnto his stature? And why care ye for rayment? Consider the Lillies of the fields, how [...] they growe: They labour not, neyther do they spinne, and yet I saye vnto you, that euen Salomon in all his royaltie, was not clothed lyke one of these. Wherefore yf God so clothe the grasse of the fielde (which though it stande to daye, is to morowe caste into the [Page] fornace) shall he not much more do the same for you. O ye of litle fayth? Therefore take no thought saying what shall we eate, or what shall we drinke, or wherewith shall we be clothed? after all these thynges do the Gentiles seeke: For your heauenly father knoweth that ye haue nede of all these thynges. But rather seeke ye fyrste the kyngdome of God, and the ryghteousnes thereof, and all these thynges shallbe ministred vnto you. Care not then for the morowe, for to morowe daye shall care for it selfe, sufficient vnto the daye, is the trauayle thereof.

THE EXPOSITION.

THe matter of this gospel is very large conteynyng a longe Sermon against auarice or couetousnesse,The whole worlde is set on couetousnes. the whiche God dothe hate aboue al other vices, because ther is no other vice that doth hynder the Gospelle more then thys, and that is more hurtefull to Christian men. And yet we see that all the world is oppressed therwith. For all theyr myndes are day and nyght vppon theyr lyuyng. And Auarice dothe specially stirre men to thys, that no man shoulde be content with that lyuelode, that he hath geuen frome god. All men couete more, and desireth a higher degree. For fayre houses they woulde haue towers and palaices, and yet after all this, theyr couetousnes gapeth for greater thyngs, and if it were not for auarice & pride, we should all haue inough, neither shoulde we nede of so great pensyuenesse, scratchynge and catchynge.

Christ wold remedy this wickednes with this sermon, and he setteth forth the matter very hardlye and straightly. No man (saith he) can serue two maisters. [Page] For eyther shall he hate the one, and loue the other, or cleaue vnto one, and despise the other. And hereby it appereth, that the whole care of the Lorde is, that his true seruice and worshyp be not hyndred. And it is a kynde of temptation that causeth Christ to geue thys precept, so that this Gospell is not for youthe. For it hath not yet that care for lyuyng and houshold stuffe, they neuer aske how the market goeth. For thys they thynke for a suretie, that they shall lacke no lyuynge. This sermon appertaineth specially to housholders,This sermon appertayneth to householders and to preachers▪ & to them that are procurers. Furthermore it belongeth to the preachers of the worde, which haue scant of lyuyng in the worlde, and are constreigned by pouertie and nede to seke some meanes to fynde them, & their familie. This men dothe Christ here comfort most specially, and studieth to ryd them of their care, and commaundeth them to beholde the birdes of the ayre, that syth God prouideth for theym so plentyfully, the preachers shall not lacke theyr portion, so that they shall not dye for hunger. Wherfore this sermon belongeth to vs, which perceaue our lyfe to bee in perill for lacke of lyuynge, whiche are compelled to prouyde lyuynge bothe for our selfe and also for other, least that whyle we go about the office of preachyng, we fall to vnlaufull and vnhonest shyftes.

But forasmuche as Christe sayth precisely, that no man can serue God,What it is to serue, and Mammon, it is necessarye for vs to learne, what it is to serue God. For to serue is nothyng els after the cōmon maner of speache, then to doo that thou arte commaunded, and it is as much to saye, I serue a maister: I do that that my maister commaunde me, so that the seruice maye seeme to be referred not so muche to the person, as to the worde & [Page] commaundement. For the maisters haue no nede in their housholdes to be fedde wyth meate and drynke of theyr seruants. For they them selues haue store and plentie inough therof: but this haue they nede of, that their seruantes dooe execute theyr woorde and commaundement. But when the seruant seeth to another matter, and regardeth not his maisters commaundement, but careth for that that an other command, this is veryly the seruyng of two maisters.

After this maner also, we must learne what it is to serue God, that seruynge of God is no other thynge, then to heare what he sayeth, and to do it gladly, and with all our heart. But what dothe God commande vs? before all thynges he byddeth vs to heare Christe, and hyghly to esteeme his Gospell.What it is to serue god. This is the onely trewe and acceptable seruice whiche we maye doo to God. For here haue we his most assured commandement. Then dothe he commaunde chyldren to honor their father and mother, and the father and mother to nourishe, bring vp, and instruct their children, and the wyfe to loue her husband, to se to her familie: the husband to prouide for sustenance and defence. &c. Wherfore when the chyldren honoure their parentes, they serue God thereby. For it is Goddes commaundement that they should do so. Lykewise is it with the seruantes in a housholde, when they doo that that is commaunded theym diligentlye, they dooe this seruice not onely to their maister, but also to God. For it is his worde that commaunded this. So is it also, as concernyng other kyndes.All gods seruice is cōtrary in the worde▪ All should be Gods seruice, yf we woulde onely discerne the cause why they shoulde bee so. For as I sayde before, to serue GOD consisteth not in the worke, but in the worde and commaundement [Page] of God. This is counted a great thyng before the worlde, that a monke doothe renounce all thyngs, and entreth into an abbey, lyueth a hard lyfe, fasteth, watcheth, saieth his prayers. &c. here lackethe no worke, but here lacketh a commandement, for that that God neuer commaunded it by his worde. Wherfore this can neuer be counted seruyng of God.

Contrarily, this semeth a lyttle thynge, whenne a handmayde doothe her woorke that belongeth to the householde by washyng, swepynge. &c. But because there is a commandement of God as touchyng this, be the workes neuer so small,What the true seruice of god is. yet they haue the name of Gods seruice, and passeth farre all that is holy and deuout, with the monkes and Nunnes. For the monkes haue no commaundement of God. But it is commanded, that parentes shold be honored, and that the housholde businesse should be done. So that generally this is the true seruice of God, to do that that GOD commanded, and to eschue that that God forbyddeth. And all foule corners maye bee full of Gods seruice, and not onely churches and temples, but also houses, kytchins, shoppes, cotages. &c. And it may be done of citizens, of men that go to plowe and tylle the field, if we woulde but esteme the matter vprightly. For it is certaine, that God commaunded not onely the Ecclesiasticall and ciuile administration, but also the guydyng of housholdes, and that his will is, that it shold be preserued. Wherfore all that dothe helpe therto, first the parentes, then the chyldren, and laste of all the seruantes and neighbours, all doo serue God. For it is his will and commaundement. If this reason were well pondred, it woulde certifie all men, as well high as lowe, as touching their busynes, that they myght [Page] know, that although that, that they must doo in the house, be very small, yet they serue not men but God. What busines therfore can be peynful vnto them at al when they vnderstande, that all theyr worke is acceptable to God? But the deuyll hyndreth mens Iudgement, that they can haue no suche ioye in doyng theyr worke and vocation, and hee causeth that euery man may haue a singular peyne in doynge their office and executyng Gods commandement, that bothe may be spoyled and defrauded of their commoditie, that is, men of the redy and glad will, and God of his seruice. If it myght be purchased by any money, that a man myght be receiued into that order or colledge, wher as he myght be sure of this, that Gods seruice should be done, men would gladly bestowe all that they haue, that they myght come to this poynt.

It is a meruailous thynge. What these monkes should meane, when they wold serue God in their rules? But as I sayd before, that thyng was wantyng in them, that was the chief in this matter. For if thou demaunde of them who cōmanded them to go to the cloister, they can not say this, that God commaunded them, but this must they nedes say, that they thought that they myght so please God. But they are worthye of euyll for theyr rashenesse. It is euen as much as if I should commaunde my seruant to fet meate, and he in the meane season make readye a horse. He shoulde not muche please me in doynge thys, and speciallye yf that he woulde defende his dooynge, and boaste thereof, as thoughe that hee hadde doone a harde piece of worke in brydelyng, sadlyng, and currying the horse. Lykewyse is the matter with Mounkes, [Page] they crake of their seruice, and yet God gaue them no commaundement so to doo.

Whefore if thou purpose to serue God truely, applye thy vocation be it neuer so lowe, and first hearken to Gods worde in the churche, then to the worde of thy maiestrate, maisters, and parents, and this is the true seruyng of God. This must we learne therfore, and beare it well away, what is gods seruice, euen to doo that that God commaundeth by preachers, parentes, and maisters. If thou doest this, thy heart may be at rest before God: neither shall thy worke and labor that thou doest be painfull. And this pl [...]aseth God, and is Gods trewe seruice. And that that thou doest in thy house, is as muche as euen thou hadst done it to god, whych is in heauen. And furthermore this is the chief renoume, wherewith man is adorned aboue all creatures, whiche dothe obey God also. For the sonne, the moone, the earth and all thinges behaue theim selues after Gods commaundement. So lykewyse the water hath a commaundemente to bryng foorth fyshes,Gen. [...]. so saieth God in the fyrst boke of Moses. And the water dothe euen so among all men, where as men hynder not Gods blessyng by theyr synnes. So all creatures are most beautified, when they serue God thorow obedience. And Christ saith so here, that Salomon in all his glorie, was not so apparailed, as one of these lilies of the fielde. But what dothe the lylie? what commaundement hath it?, no other but that it may bryng foorth a shewe and beautyfull fauour, savour, and colour. If then God doth so much praise this in a floure what a great renoume is this thynkest thou, for a mā to be founde in the commaundement and obedience of God? The maydens are decked to daunce, it is but a [Page] toy and a trifle. For this is her chief renoume, whē she applieth her worke and vocation, seeth diligentlye to her maysters chyldren, and to suche other seruice. For so doeth the Psalme. 45. extoll Christians, and saieth: In thy honoure commeth the daughters of kynges.Psal. 45. What honour is this, when it is euident, that christians are poore, nedie, and despised? It is a spirituall honour and renoume, it is not gold, perles, purple, tissue, but the commaundement of our God. This honour shyneth more brighter then the Sonne, for it is Gods honour.

He then, that walketh in Gods commaundement, walketh in the very honour of God. If I should goe in the Emperours apparell, or a mayde in the apparell of a great Quene, this wold be counted a meruailous noble thynge before the worlde, but in deede all these thinges are but toyes to mocke an ape, and nothynge in comparison of the spirituall ornature, whenne a mayde goeth gaye in the obedience of God and her maister. In respect of suche ornature, all other common gorgeous thinges are but nifles and trifles. For that is the trewe ornature and comelynesse, whiche is called Gods worde, Gods commaundemente, Gods obedience. This is the Crowne and verye ouche,Pro. 1. as Salomon calleth it in the fyrst of the prouerbes, and sayeth: My sonne heare the discipline of thy father, and lette not go the lawe of thy mother, that grace maye bee geuen to thy heade, and a chayne to thy necke. In thys lyfe thys ornature seemeth a thyng of no greate valuation, but in the lyfe to come, it shall bee moste excellente, whenne God shall saye: Come my sonne, thou haste doone thy duetie in thy vocation. Thenne shall it appeare, that obedience towarde [Page] GOD and hys woorde, yea althoughe it be in small matters, geueth more renoume than that that may be most magnificent. And this is sufficient for the firste part, that we may know surely what is gods seruice, and that the bonde seruice of Mammon may not hynder vs in greater seruice that wee are bounde to doo. Nowe lette vs see a conforte and consolation as touchyng this,Nowe couetousnes maye be auoyded. howe we may cast auarice and couetousnes from vs. Firste (saieth Christe) that no man can serue two maisters, and he geueth them bothe theyr names. One is God, that is the true lord and master, whome we are wholly bounde to serue and honoure. The other is Mammon, this is not the true maister, where Christe forbyddeth vs to doo hym any seruice, that is to say, to be carefull for the lyfe, howe it maye get his lyuyng, and for the body, howe it may be apparailed. And he applieth all his sermon to this end, yt we shold caste away suche care, and that because it is not only vnprofitable, wherof we haue no nede, and wherby we nothyng preuayle, but for that it hyndereth gods true homage & seruice. Wherfore we muste beware of it, and see diligently that wee serue God, and persuade our selues certaynly, that he doth nowe knowe what we haue nede of, and that he wyll fynd it vs gladly, if we do but onely require it at his handes. And it healpeth muche to the attainynge of thys faith, to call to mynde those thinges which God hathe now geuen vs without our helpe. For he made vs, & not we our selues, he gaue vs body and lyfe. Now let the world iudge this,Psal. 59. yf all the sustenance that is, wer cast together in a heape: would it not esteme the lyfe more? So lykewise is the body more to be regarded then all the apparell in the worlde.

[Page]Is not this then a great madnes and foly, worthy of Goddes wrothe? we can not but confesse, that we haue receaued all these thynges that are chiefe of all from God, and yet doubt we whether he wil geue vs these base and vile thynges? This might well be iudged a contumelie or reproche, if one that hathe felte any ryche mans liberalitie in a great thinge, would not truste for the same in a littell thing. Lykewise is God handled of vs, when we mystrust whether God will fynde vs foode or no. But how this pleaseth GOD, Christ declareth, when he straightly cōmaundeth that we doo not this, least we commyt idolatrie.

And as we may know by the condition of our body, lyfe, and of all our membres, that God is bounteous and liberall, and hath geuen vs very many thynges: So hath Christ also set before vs the examples of other creatures, whereby we may learne to truste in God, and to caste all our care on hym. For the byrdes of the ayre be before our eyes in the element, to oure greate reproche, that where as we be excellenter creatures then they, yet we geue not so great honour to God as the byrdes do, which by nyght take theyr rest in theyr nestes without care: In the mornyng they flye foorthe cherefully, they sytte vppon the boughes of the trees: They make goodly sweete noyses, they prayse and geue thankes vnto GOD: and then seke for their lyuynge, and fynde it. But we can not abstayne frome thys cursed and execrable care. The byrdes haue no landes, no barnes, no storehowse or spence: yet they doo synge, they doo prayse GOD: They reioyce, and bee ioyefull. For they bee sure of thys, that there is one whyche prouydeth for theim. [Page] His name is, heauenly Father. Why thenne doo not we lykewyse, whyche neuerthelesse are better in this poynte, that wee can woorke, gather in the harueste, laye it vppe in barnes and reekes, and preserue it for other necessarie vses? yet can we not abstaine frome care. Wherefore we oughte neuer to forgette the exaumples of these byrdes. They are merye and cherefull without care. And why shold they take thought and care, seyng they haue God to theyr nourysher. whose store is so greate, that it can not bee conteyned in the worlde? Wherfore he hathe prouender and foode at hande euerye where. Suche a one (saieth CHRIST) woulde the Father of heauen be toward vs, if ye wolde geue place to his liberalitie thorough Faithe.

But here doo we see by experience, that the world is a fylthy synke of moste filthy and couetous men, whyche truste not in God, serue not God, but serue Mammon, and onely endeuoure to increase theyr substaunce. If they are not deceyued of theyr hope, they are gladde. But yf theyr substaunce bee not to theyr mynde, they are sorowfull, they vexe them selues, they are consumed nyghte and daye wyth cares. But thou dooest not thynke thys, that yf all ryuers flowed with golde, and yet wee lacked lyuelode, as meate and drynke, that the lyfe could not be preserued with golde. For we lyue not by golde. Is not thys a shamefull worshipping of golde? whyche the Ethenykes mocked also by the fable of Midas?The fable of Midas. He hadde so great desyre of golde, that he wyshed, that all that he touched, myghte be made golde. But when he obteyned his petition, the meates, and all other thynges, whyche hee touched for an other purpose, were [Page] tourned into golde, and so he was punished for his couetousnes, when he shoulde nedes die for hunger because all thynges were changed into golde. Wherfore let euery man flee auarice and abhorre it asmuch as he can. For neither golde, nor syluer, nor perle, nor any suche thynge, hath power to nourishe. And yet the madnes of the worlde is so greate, that beside liuelowd they require also golde and siluer, as thoughe it had no nede of gods gyftes, but haue nede rather of this, that is not geuen of him.

He therfore that is a Christian, Let hym se diligently vnto hymselfe, that he be not oppreste with auarice, but let hym learne to put his trust in GOD, whiche hath declared so muche both in vs and also in other creatures, that he wyll prouide for vs, and wil leaue vs destitute of no good thynge. As the psalme also maketh notable mention as concerning the yong crowes, to the whiche he geueth meate.Psal. 47. For this is the ordinance of God, that wheras he geueth life, he suffereth not that thinge as sustaineth lyfe to be lackyng. And if he doth that in Catle and beastes, howe muche rather will he do it in vs Christians, to whome he hath not onely geuen lyfe and bodie, but also his onely begotten sonne, that they maye lyue not onely here, but also in the kyngdome of GOD? this woulde CHRIST, that we shoulde learne, and that we shoulde forsake that execrable incredulitie and distrust, which auarice stirreth vp.

It were a very foolishe thynge, if a man woulde in a solitarie place make hymselfe bare and leaue, that he might adde somewhat to his stature. This man should be a mockynge stock to all other. So doth the world, sayth Christ, when it is vexed with pensiuenes [Page] in gettinge of riches. No man shall waxe riche by care.Gods blessing and not care maketh men ryche. All that consisteth herin, that God maye blesse and not in our cares, if ther be blessynge, ther is substance ynough, But if not, although ther be neuer so muche, yet the vse and fruite of the substance is lackyng: As examples do declare. This ought to be a iuste cause to driue vs to fayth, not onely because this care hindereth our faith, but also it causeth a great tormentinge, and yet do we preuayle nothyng therby. But are not these manifest signes of auarice, of cares and of vnbeleife? For these are alway Ioined to gether? Or if we woulde vse but only reason, it behoued vs to hate these vices, and to auoyde them.

He addeth more besyde this, that this confirmation may be perfect againste couetousnes. He byddeth vs also to consyder the thinges, whiche come before oure eyes, as we walke in the countrie. Ther are flowers of all kyndes, whiche shewe them selues vnto vs with moste beautifull and swete coulours, and doth almoste speake vnto vs and adhort vs to trust in God. For syth that they are decked with such magnificence, that the apparell of mightie kynges can not be compared with flours, muche more doth God take care in appareling and deckyng his owne. For we maye not thynke of apparell as the cōmon sorte doth, as thoughe all thinges went by chance. Christ in this place doth pronounce wyth very plaine speache, GOD (sayth he) doth appareill the grasse in the felde. Byrdes fyndeth not their lyuynge be chance. But the father of heauen fedeth them, and geueth to euery one his portion.

This is it also as concernynge the lylies. For if [Page] gods wisedome were not in the cause, they could not be so like to gether in colour, leaues, number of leaues, rootes and forme &c. Wherfore sith he bestoweth so great care vpon flowers, that are but for pleasure, and that beastes might lyue therbie, is it not an vncredible incredulitie and mistruste, that we doe yet doubte, whether we also shall haue appareill from God? For as we haue a preferment before all birdes, when we tyll the grounde, mowe, and gather into our barnes, and prouide for certayne tymes, wher as birdes can do no suche thinge, and yet they are fedde: So saith Christe also to vs, that we haue the preeminence also in apparelynge, There is so muche flare, hempe, and suche like herbes brought foorth by tillyng, there is also a greate multitude of shepe, so manie weauers and spinners &c. euery wher, what great madnes is it then, not to thinke, that part therof belongeth vnto vs? And especially whan we spare no labour. For in this place muste we put a difference. For labour is not onely not forbed, but also enioyned,Not laboure, but carefulnes is forbydden. that we shoulde do all thynges moste studiously and diligentlye, and vtterly flee all slouthfulnes and slouggyshnes aboue all thynge. But the care of lyuynge and appareill is vtterly forbedden. For suche care is a sure token, that we haue not so muche truste in GOD, as that he will fede vs and prouide other thinges for vs. Wherfore that care appertayneth to Gods dishonour and blasphemie. That these two thinges may so be ioyned to gether. First that thou do thy worke diligentlye, and spare no labour.Laboure and fayth must go together. For that dyd God commande man in Paradice, that if he wold eat, he shold labour. The second is, that thou be a Christiā & beleue. [Page] For to beleue is to put thy trust in Christ, that he is our parent, and knoweth what we haue nede of, and that he wil geue vs these thynges liberallie and plenteously. Care can not agree with this fayth: but assone as care taketh place, faith departeth.

Wherfore Christe forbyddeth and sayth: be ye not therfore carefull, labour: for of this ye haue a commandement. Let care alone for me. For that is mine, that I may be your father. And I can also somwhat preuaile: but so can not ye, Wherfore attempte not a thynge in vaine. Or if ye are not content to be reuled with this my councell, knowe ye, that ye are not my worshippers, but the worshippers of Mammon. Him do ye loue, and me do ye hate, to hym do ye cleaue and me ye do despise, as is the example of the worlde. And if ther were any occasion at this time of aduantage: thou shouldest finde manye, that woulde rather let passe this sermon, than not to regard the aduantage, or at leaste wise to differ the tune therof vntill after sermon. Mammon moueth them so muche, that they fele that the time of it, will neuer returne againe, but the tyme of the sermons not so. Nowe the matter is plaine, that whatsoeuer is done to the worde of god, is done to GOD.He that despiseth the word of god despyseth god hym selfe. He that despiseth it an preferreth monie, the despisynge and contempte therof belongeth to GOD. There is no place for glosis: the worde and speache is to euident: ther can be no other thynge gathered. Wherfore this sermon is belongynge to Christians, that they be not pensiue, nor saye: what shall we eate or drinke, or what clothynge shall we weare? The Gentiles, sayeth Christ, inquire therof, that knowe not, or beleue not tha [...] they haue a father in heauen.

[Page]But ye haue a father in heauen, whiche gaue you bodie and soule, yea and his son: he knoweth wherof ye haue nede, as touchynge whome, how can ye do so great iniurie, as to thynke him hard and vnmercifull vnto you, as though he would denie you lyuelowd and sustenance, so that ye must nedes die for hunger? Wherfore behaue your selues after the example of your children, at euening they goe to bedde without any care, they take not thought for to morow, for they know that their parentes will prouide for it, do ye also lykewise. My sonnes sayth Christ, haue respecte vnto your father in heauen and all other thynges shall be geuen vnto you, only beware of care. For this should be a signe that ye haue no truste in the heauenly father, or els ye would caste awaye all care, and would be of good hope.

Wherfore Christ concludeth his sermon and saieth: seeke first the kyngdome of God and the righteousnes therof and al other things shal be cast vnto you. This is a necessary doctrine, and an excellent promisse. The worlde seeketh his owne kyngdom, when it hath nede of riches, and monie, and yet there is no suretie in thē. But contrariwise, gods kyngdome is eternall, that must we Christians make search for. This kyngdom, sayth Paule, is amongest vs, and it is nothing els. than to heare the worde and to beleue, (that is) to trust vnto God truely, and to knowledge hym for our father. Looke wher suche fayth is ther is GOD present, and forthwith foloweth righteousnes, and remission of sinnes. Let this (saith Christ) be firste with you. Care ye for the worde, heare it diligently, exercise it and beleue it. When ye haue on this wise made searche of Gods kyngdome and righteousnes, [Page] care ye for no more, let euery mā do his busines in his vocatiō.Not idlenes but labour becomethe a christian. For it becōmeth not Christian men to be idle, but to labour. Then shall all thinges be geuen vnto you. For if ye goodnes of god 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, yt loue him, & heare his word gladly, & set it forth as much as ye can, & put all your trust in him? Wherfore ye doctrin of Christ tēdeth to this end, yt we shold embrace his word, beleue it, & folow godlines, & lay aside all care, & beleue yt 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,Ryotus persons. yet they spend & riot out of measure, that oftentimes they spend in one holyday, all yt was gathered to gether the hole weke before. GOD forbiddeth both, as wel prodigalitie as idlenes. But whatsoeuer is goten,Prodigalitie and idlenes forbydden. yt 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 [Page] successe? Thou mayst blame thy owne negligence, slouthfulnes, and wasting, and not God, which wold geue gladly, if thou wouldest embrace godlines,Note we [...] the [...]e [...]yue poyntes. 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 [Page] 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 yt he tooke awaye first her husband & then her son. And it was no marueill, if she had caste away all her [Page] 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,A comfort agaynst deathe by Christe. 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.Christ is the lorde of death. 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 [Page] 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 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.We must not feare death. For this was done for our sake. As though he shold say. It is not vnknowen vnto me, yt 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: yt 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 [Page] therto. Wherfore it foloweth therof, that they that are buried in their graues, do slepe more lightly,Iohn. [...]1. 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,The deathe of Christen men is a swete and quiet sleape. but before god it is so quiet & light a slepe, yt nothing can be lighter. And this wold Christ haue to be wel beaten into vs, yt we shold not feare, when ye 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 ye 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 ye 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 ye cōfort yt Christe setteth forth in this gospell, yt although Christiā men dye, yet they be not dead, but slepe a slepe, yea & yt, such a light slepe, yt Christ can awake thē wt 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 wt one worde. As it is written. The hower cōmeth, when they that are dead in their graues, shall heare ye voice of the sonne of man, and shall come forth,Iohn. 5. they that haue done wel to the resurrection of lyfe, but they that haue done euill, to the resurrection of Iudgement.

[Page]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 [Page] 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 ye 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 [Page] his kyngdome. Wherfore he can be no other to them then a iudge. But for the good, that put their truste in him, he wil procure them peace and saluation for euer and euer.

After this lesson & doctrine, which is called the doctrine of faith, must we learne also of Christ ye doctrine of pitie,Pytie or compassion. merci & compassion. And this ye heare often times in the yeare as touchyng charitie, that we shold remember, that one of vs is bound to helpe an other. But pitie is a thing somwhat greater, as when we are greued with other mens miseries and calamities, no lesse then with our owne: as when I haue a neighbour that is nedie or sycke, I ought not only to be redie to helpe,Charitie issuethe out of faythe. but I must be sorie for his miserie, and that at my very heart, as though it were min owne euil. As this is put forth to vs in Christ. He is in this place as a foreiner and stranger. But when he seeth the miserie of this widdow, he is asmuch greued as though it were his owne sonne, he geueth confort and helpe. This is ye exāple of charitie, which ought to folow after faith, & it doth alwais folow faith, if it be true faith So yt we ought not to behaue our self after ye exāple of certein mercilesse people which hath stonie and yron heartes, & laugh at their neighbours miseries, and are greued at their prosperitie. The affectiōs of Christian men ought to be otherwise, which ought to be greued at other mens misfortune, & glad at their prosperitie, as Paule saith, yt we may be greued with thē that are greued,Rom. 12. & reioyce with them yt are ioyfull. This is the propertie of enuious persons, to be glad of other mens hurt, & to be greued at euery mās wealth sauing their own.Too sortes of compassion & pitie. But there are two sortes of pitie, A spiritual, & a corporall. In these corporal & bodilie euils, we muste [Page] succour & helpe al yt we can for their defēce, whā we see this, yt the poore haue nede of helpe, & can not helpe thē selues. It is a spiritual euil, whē ye soule is in peril,Spirituall pitie reprouethe synne. as whā I see a yōg mā voyde of al holines, & caryng nothing for religiō, holy doctrine, but is ignorāt of ye principles of religiō, & liueth wtout any discipline or order, fearce, stubborne, obstinat. Here it is ye office of pitie, not to speake faier & gentle wordes vnto him, but to chide him & sharply rebuke him, yea & rather to beate him, or stricke him. For ther is greater peril, whē ye soule is diseased wt such euils, thā whā ye bodie is sicke of any disease. Wherfore we must let nothīg passe as touchīg this pitie, yt these euilles may wt wordes, stripes & wandes, & such other remedies be restrained. But yu saiest, yt this is a cruel pitie, to vexe ye bodie wt stripes? Yea but necessitie causeth this to be the beste pitie, that is in this case. For the Physitions must nedes shewe crueltie vpon some part of the bodie, that the hole bodie maye be saued: and so is it also as concernynge this pitie. For suche chastisements are done, to see to thee, that thou mayst be deliuered from the tyranny of the deuill, & from his kingdome.Apte and very proper similitudes. He yt is almost drowned in a floude, taketh it for no wronge, if he be plucked out by the heare, although it be done to his great grief and payne. Wherfore if thou doest not refuse in the bodilie euiles to suffer a litle payne for the auoydynge of greate perill, why shouldeste thou in a more dangerous perill of soule and euerlastynge lyfe, take greuously suche chastisement as is requisite and necessarie? So is it truely the worke of pitie, when stubburne children and obstinate seruantes are sharply by stripes put in remembrance of their deutie. This is a spiritual medicin, against the disease of the soule, which [Page] is the rebellyng againste the parentes and maisters. Wherfore this is the worke of mercie, when mannes miserie is considered,Folyshe petie marrethe the citie. and helpe is geuen. This pitie ought parents cheifly to regard in a familie, and maiestrates in a communaltie, and to beware diligentlie, that neither yt sufferers impaciens, neither their own negligence make them geue vp this pitie, as it commeth to passe oftentimes. For he that would be pitifull, and wil dissemble or winke at syn, he should commit two kindes of crueltie towarde his neyghbour, & should fall into gods high displeasure. Wherfore thou must not seeke after the prayse of gentlenes and pitifulnes by dissembling and winkyng at sin,A good lesson for maiestrates. when euerlasting perill dependeth therof, neither must thou loke for that time when he wil come to himself and amende by his owne accorde. Thou must cut of the snares of the deuill by sharpe discipline, but as touchinge this sorte of pitie I wil intreate more largely in an other place.

But now is the example of Christ put forth to vs, how he pitied the miserie of this woman, and therby taught vs true pitie. That we shoulde remember that this precepte is set forth to vs, to thinke surely yt this is oure duetie to helpe, yea with the lssoe of oure goodes, when our neighbour is in bodily necessitie, & so truly to shewe the office of pitie. Whiche thynge afterwarde hath so great renoum, that it is cōmended, not as though it were done to our neyghbour only, but also to God hymselfe, whiche promiseth also to requit it by a reward. Or if the contagion or disease be spiritual (that is to say) syn, as if our children and familie be stubburne, negligent, wanton in doinge and saying: here must be shewed pitie, that is cruel in sight, [Page] and yet for all that, dothe all thynges for the best. But that that is past tamyng & amendement geue it vp as a thyng past cure into the hands of the ministers and officers. For the matter can not scape vnpunyshed. And it is to be counted a parte of pitie to punyshe in suche case with extremitie of death. For they that are paste grace, can bee restrayned by no other meanes. They woulde be the destruction as well of other as theyr selues, yf thys office of pitie were not exercised vppon them by the sworde.To punishe the wycked is greate [...] and mercie. Wherfore punyshementes are very workes of pitie, seme they neuer so cruell and bytter to a mans syght. For if it were not for this punyshment and sharp correction, there could be no cōminaltie, nor ciuile felowshyp mainteyned. Wherfore let euery man in his vocation shewe pitie not only with affection, but also with discretion, and let him not helpe in bodyly euyls onely, but muche rather in spirituall euyls.

And these are the two doctrines out of this gospel wherof the one belongeth vnto faith, that we shoulde be without feare in the myddest of all euyll, and specially when the feares and terrors of deth come to sight: And let vs thynke that the almightie healpe of all our saluation is sette in Christ. Wherefore we can not despaire of hym without our hurte. The helpe of man and of vs, is but vayn. For they can not represse deth: Death is valyant agaynst them. But we muste haue all our trust in God, and in his sonne Iesu. For that that wee can not, he can, if we oure selues haue no helpe, yet he hath wherwith to helpe vs, and is ready to doo it with all his heart, as the matter is playne. And wher as is such a mynd which beleueth constātly in Christe, it dothe the true seruice, which he requireth [Page] All other that despayre, hate hym, and doo not acknowledge hym for God, or ells they would haue all theyr comfort in hym. The second example is, that we after the example of Christ haue respect to the necessitie of our neighbor, & pitie him. The Lord our God haue mercy on vs, that we may learne bothe these lessons, and that with these men, we maye glorifie Christ for hys benefite. Amen.

The .xvii. Sonday after Trinitie Sonday. ¶The Gospell of Luke. xiiii.

IT chauncede that Iesus wente into the house of one of the chiefe Phariseis, to eate bread on the Sabboth day, and they watched him. And beholde, there was a certayne man before hym whiche had the dropsie. And Iesus aunswered, and spake vnto the lawyers and phariseis, saying: Is it lauful to heale on the Sabbothe day? And they helde theyr peace. And he toke hym and healed hym, and let him go, and aunswered them, saying: Whiche of you shall haue an Asse or an Oxe fallen into a pitte. and wyll not straight way pull hym out on the Sabboth day? And they coulde not aunswere hym a gayne to these thinges. He put forth also a similitude to the geastes, when he marked howe they preacede to be in the highest rowmes, and sayde vnto them: When thou art bydden to a weddyng of any man, sit not downe in the hyghest rowme, lest a more honorable man then thou be bidden of him, and he (that bad hym and the) come and say to the, geue this man rowme, and thou begyne with shame to take the lowest rowme. But rather when thou art bydden, go and sit in the lowest rowme, that when he that bad thee cometh, [Page] he maye saye vnto the frende sitte vp hyer: Then shalt thou haue worship in the presence of them that fit at meate with thee. For who soeuer exaltethe hym selfe shalbe broughte lowe, and he that humbleth him selfe, shalbe exalted.

THE EXPOSITION.

IN thys Gospelle are two questions. The fyrste belongeth to the seruice of GOD, whyche ought to be done vnto God. The secōd is, what one mā oweth to an other betwene them selues. And here ryseth a question, whether it be better before God to kepe the Sabboth, or to helpe thy neighbour and to doo hym good. For the Phariseys hadde no other matter but to proue and marke what Christ would doo, as touchyng the man that was diseased of the dropsye. If he healpe not, he myght bee reproued as hard hearted but yf he helpeth, then is he wycked, and kepeth not hys Sabboth, and maye be reproued in this that hee obeyeth not God and his worde. Therfore what soeuer CHRIST doth, he is taken. For they haue euery where places to turne vnto. For amongest the Iewes the ceremonie of the Sabboth was moste holy Wherfore they keepe it straightlye. But what doothe Christ beynge so belayed on euery syde? they thought he had no wayes to scape: He vseth fewe wordes after his maner, and so confuteth his aduersaries with their folyshenes. For this is the summe of all the matter, where as he saieth plainly, that they vnderstande not what it is to sanctify the Sabboth. Thys thinke you (saith he) that to kepe the sabboth wer to be idle, & to do no good. This interpretation is very leude. For sanctifying of the saboth signifieth to hear gods word,What is the sanctifyeng of the Saboth. and to serue thy neyghbour as muche as thou canste. [Page] For God dothe not so highly esteme the holynes of the Sabboth, that he would that the peryll of the neyghbour shold therfore be litle regarded. Wherfore when I helpe my neyghbour, althoughe this is doone with labour, yet hereby I haue sanctified my Saboth truly. For I haue done a godly woorke therin. So that this doctrine ought chiefly to be referred to this ende, that we may lerne therby to kepe our Sabboth, that is not, to do nothing and to be ydle: but sermons must be heard, & there must be had respect to the workes of charitie. But what doo the sermons teache? do not al thynges therof tende to this very ende, that we shold loue one an other, and be diligent in doyng good one for an other? This dothe God require that thou shold heare and learne in the Sabboth.Heare and do Wherof it foloweth that thou muste doo the same also on the Sabboth, if thou wylt truely sanctifie it. Wherfore Christ sayeth, you Phariseys are grosse doctours: For ye saye, that the Sabboth is broken, when any good is doone on the Sabboth. Where as this is the chiefe doctrine of the Sabboth to haue mutual loue. What is it to loue This thyng is not done by thynkyng but by true and effectuous affections, whiche stirreth vp the tong, the handes, and other membres, wherby good dedes are done, as Iohn saieth: Chyldren lette vs not loue in woord and tongue, but in dede and truth. Thys hath GOD (saieth Christ) commaunded thee to do on the Sabboth.1. Iohn. 3. yea and that that is more, he ordeined the Sabboth, that thou shouldest heare and learne thys, and that thou sholdest declare al beneuolence in word & dede toward thy neighbor, whensoeuer he hath nede

Wherfore CHRIST reproueth this ouerthwart kind of saints, which depraue and corrupt the word of [Page] God, and boast that they kepe the Sabboth, wher as yet they are so out of Charitie, that they will not bestowe a worne garment, to the couerynge of a poore naked man. They are false writhers, that inuerte and change the word of God. For where as the worde of God commaundeth: Loue thy neighbour, and do the best for hym that euer thou canst: They answere, this will we not doo, least we violate the Sabboth. But Christe confuteth them by this, that GOD procureth that thyng to be preached on the Sabboth, that in it thou mayst loue thy neighbor, care for him, and helpe him all that thou canst. As it is playn in that example, that no man thynketh it a breakyng of the Sabbothe to delyuer hym by all meanes possible. Now what an vnreasonable waye is this, to excuse it when it is don in the danger of a brute beast, and to affirme that it is a greuous offence to doo the lyke when a manne is in peryll, least any worke of charitie should be done vnto hym in the Saboth: yea, & thus is it mete, that they should stumble, whiche take vpon them to iudge and geue sentence of Gods doinge, that they might entangle them selues, and so betraye their foolishenesse. For this do the Phariseis take vpon them in this place, & presume against Christe, that they maye haue hym in their daunger to trippe hym, whether he helpeth, that then he may seme to violate the Sabboth, or whether he helpeth not, that then he may be reproued for the neglectyng of charitie. But Christ doth not only defend and mainteyne his doynge agaynste them, but also layeth the same crime to their charge. For sanctifying of the Sabboth is to heare Gods worde,What it is to sanctifye the Sabbothe. to doo holy workes, to loue thy neighbour, to help hym at his necessitie, and to shewe obedience, to be mercyful, to help [Page] to geue councell, to conforte, to breake breade to the hungrie. &c. This ought to be done on the Sabboth. For he requirethe noo counterfaited seruice that wee should exercise all the day in syngyng in the Temple, after the example of the papistes. This is his will that the worde should be heard, and that which is cōmanded therby, shoulde be perfourmed in deede. As there is an excellent saying in Osee: For I wyll haue mercy and not sacrifice,Osee. 6. and the knowledge of God more then burnt offerynges.

For the knowledge of God is nothyng els but to heare Gods worde. The reason is, because that with out the worde no man can know any thyng as touchyng God. But when the word is pronoūced, which saieth: I am the Lorde thy GOD, whiche sente my sonne, & deliuered hym to be slayn for thee, which had mercy vpon the at Baptisme. &c. By suche a worde is the knowledge of God communicate vnto vs, that he is fauorable and mercifull, whiche thynge reason can neuer perceaue and know by his owne strengthe. Fur [...]hermore of this it foloweth, that sithe the knowledge of God commeth by the woorde, that thys is Gods seruice and sanctifyeng of the Sabboth, to here the worde of God, and to put it in practise. The peruerse and ouerthwart phariseys neglect all this, they heare not the word of God, they care not for his commandementes: and yet they wold be counted for such as violate not the sabboth. So doth al papists, kyngs & princes that resist gods word. They hear masses euery day: they neuer heare any preaching of the worde, & yet they would be named with the excellent name of christians that serue God. But he yt desireth to knowe what it is to serue god, let him learn that thing in this [Page] place, euen to heare his word, & to kepe his cōmandements.To a Christian euery daye is the sabboth Wherfore euery day is sabboth day with vs christians. For we must euery day heare Gods word, and order our lyfe thereafter. And yet for the peoples sake is the sonday ordeined to this entent yt they shold chiefly hear on yt day ye word of God, & liue after it. For the other six dais ar left for euery man to doo his busynes. This is the first part of this gospel, that this is ye true keping of the sabboth & worshipping of god, whē ye word of god is herd, & his cōmandements regarded. Wherfore whē thou cōmest to a sermon, or redest som gospel, this is ye worshipping of god, & more acceptable seruice vnto him,The seconde part intreateth of humilitie. then all other sacrifices as Osee saith

The second part teacheth of humilitie. For so dothe Christe expounde the parable in the ende: He that exalteth hymselfe shalbe brought lowe, and he that humbleth himselfe, shall be exalted. Which is thus to be vnderstanded, that men also and not onely God, do vse to hate the proude, and none but lyghte persones and wicked doo hate the humble and lowely. For it is geuen by nature, that all men loue suche. When a handmayde sheweth her selfe humble and obediente in doyng her busines in the familie, her maistres canne not hate her. To be shorte, Nature it selfe causeth all men to fauor the humble & lowly, & to hate the proude. As sone as the parents perceue disobedience & pride in the children and seruants (for these two vices are always ioyned together) when they answer proudly, that they ar not bound to be obedient at euery word: the parentes can not abide this, and they seeke some meanes to restreigne thys fiercenesse: Or yf that they wyll not bee ruled, to caste theym oute of the house. Lykewyse doo the officers and Magistrates in their callyng. [Page] They that among their subiects are prowd and stubborne, those they tame by punyshement. Howe chanceth it then, that no man can abyde pryde? God and his worde is the cause, whiche saieth, that he will labour all that he may to represse the prowde and stubborne.1. Pet. 5. As thys appeareth in all kyndes afterwarde. All ryche menne, learned, wyse, beautyfull, stronge, myghtie, as soone as they began to be proude, & to forget modestie, they were cast downe hedlong of God. For as it is written, God resisteth the proude. He that hath such an aduersarie, can by no meanes scape from fallyng.1 Pet. 5. Contrarily, he that is sober mynded, obteyneth the fauour bothe of God and man, so that God wyth his angels do highly esteme him, and men hath hym in great estimation and singuler renoume, as examples doo declare, yt oftentimes poore mens children com to high renoume, so yt princes are fayn to haue thē in honoure for their wysedome and councells sake.

Wherof commeth this felicitie? Uerily herof that God can not bee lackyng to them that are sober mynded and lowly.Psal. 113. As the .113. Psalme sheweth: Who is as our God, which dwelleth on hygh, and hathe respect vnto the lowly in heauen and in earth? He raiseth vp the symple out of the duste, and lifteth the poore out of the myre, that he may set hym with princes, euen with the princes of his people? Thus dothe God deale with the humble. But as for theym that are prowde, and can not refrayne from excesse, and ouermuche, agaynst them he setteth hym selfe with all indignation, and he neuer ceaseth, vntill they be throwē downe. This ought to admonyshe vs, to behaue our selues soberly, and that chyldren and seruantes should shew them selues obedient, and thinke? God requireth [Page] this, that I shoulde be obedient, and that I shold not be proude, but walke lowly. Thys wyl I do, neither wyll I care for that I am in suche a lowe and a base state and condition. For this I knowe, that when I doo my duetie, God will regard and care for me, how he may bryng me to a better state.

Thus came it to passe with Saule,Saull. whiche when he was obscure, and a keper of mules, and thoughte hym selfe the lowest of the stocke of Beniamyn, hee was aduanced to suche honoure, that the Prophete Samuell receaued a commaundement from God to make hym kynge ouer Israel. For as long as he was humble, God was presente with hym by his mercye and grace.

But after that he was puffed vp with pride, and began to be hygh mynded, and to despise God and his worde, he perceaued that God had no lesse mynde to caste hym downe, then before he hadde mynde to aduaunce hym, vntill at last he dispeired vtterly, and killed hymselfe, and all his kynne was destroied. The example of Dauid belongeth to this matter also.Dauid. It appereth that his myght and doctrine was excellent, yet was he not therfore proude and high mynded. He folowed the state of a shepehearde, and obeyeth his fathers commaundement, vntill Samuel comme, and annoint hym kyng. yea and the hystorie maketh speciall mention, that he had seuen proude and stately brothers, whiche despised hym as the yongest. But God saieth to Samuell: Let passe these stately persones, & annoint hym kyng, whom I shewe vnto thee, for I wyll none of the other. Dauid, when he was nowe exalted of God, is not stately. For if he had ben so, he should haue ben reiected of God, after the example of [Page] Saul. But for as muche as he sheweth modestie and lowlynes, although he be put besyde his kyngedome, yet dothe he recouer it agayne, and is also aduaunced to great renoume of God, for that that hee promiseth, that Christ shall procede of his stocke and kynred.

All these thynges are written and declared in sermons, to the intente that wee shoulde vse humilitie, and beware of pride, and not saye after the maner of the stately: Who canne abyde thys drudgerie? Lette vs couete to lyue more gentylmanlyke. But whenne thou thynkest thus, thou arte more certayne of nothynge, then that GOD is made thy aduersarie therby.God can not abyde pride. For thys is trewe, that God can not abyde pride and loftynesse, as we haue exaumples to proue thys euery where. For what other thyng (thynkest thou) to be the cause of so great trouble in the world, and that there is suche a multitude of rustikes, barbarous, rude, and wretched men, then because they were delited in theyr youth with pride & licētious liuyng? wherfore after that God counteth them not worthy to be regarded of hym, neither can they euer waxe thriftie in any kynd of lyfe. For this is surely decreed, that what so euer exalteth it selfe, shall be brought lowe. Contrarily what soeuer humbleth it self, that God can not chose but exalte.

Moste hearty thankes bee vnto our God, whiche hathe shewed forthe to vs this day this doctrine, and graunt vs his grace, that we may shew our selues obedient to this doctrine, through Iesu Christe.

Amen.

The xviii Sonday after trinitie Sonday The Gospell Math xxii.

[Page] WHen the Phariseis had heard that Iesus dyd put the Saduceis to scilence, they came together, and one of them (whiche was a doctour of lawe) asked hym a question, temptyng hym and sayinge: Master, whiche is the greatest commaundement in the lawe? Iesus sayde vnto hym: Thou shalt loue the Lorde thy God with all thy heart, and with all thy soule, and with all thy mynde. This is the fyrst and greatest commaundement. And the seconde is like vnto it: Thou shalt loue thy neyghbour as thy selfe. In these two commaundementes hange all the lawe and the Prophetes. Whyle the Phariseis were gathered together, Iesus asked them, saying: what thynke ye of Christe? Whose sonne is he? They sayde vnto hym, the sonne of Dauid. He sayde vnto them: Howe then doth Dauid in spirite call hym Lorde? saying: The Lorde sayd vnto my Lorde, sit thou on my right hand, till I make thine enemies thy foote stoole. If Dauid then call hym Lorde, howe is he then his sonne? And no man was hable to aunswere him any thing, neyther durst [...] any man (from that day forth) aske him any mo questions.

THE EXPOSITION.

IN this Gospel are two thynges to be marked aboue all other. The one is of yt scribe which demandeth what is the greatest commandement in the lawe? The other howe Christ demaundeth again the phariseis, as touching Christ whose son he shold be? For Dauid in spirit calleth him his lord. The first question declareth, yt the ignorance & blindnes of ye Iewes was so great, yt they had forgottē [Page] the ten commaundementes, which children are wont to learne by heart. Wherfore it were an easy thyng for a chylde to geue them answer: The first and greatest commandement is: Thou shalt haue no other Gods but me. But the phariseys and scribes take it not for the greatest, and they be fallen to suche foly, that they call in question what that commandement should be. One saieth that it is sacrifice, an other to geue almes, an other, to fast and to vse a peculiar kynd of apparell &c. As we see it to come to passe, when men fall from Gods commaundement and worde, and ordeyn and sette vp other workes for them selfe of their owne inuentyng. For this came to passe with oure religious men also, when they became cloysterers, they made their profession, they had no propre goodes, and therwith they forgat also what is faithe, and what is charitie. And their Religion they called afterwarde, the state of perfection.

What it is to be perfect.But is not a chyld now more able to declare, what is the state of perfection then all the monkes? The reason is, that they haue only in their syght, their rules of their profession? But a christen man saieth: To be perfect, signifieth to feare and loue God, & to profite thy neighbour wt al kynd of benefit. For god gaue no other cōmaundement. But at last the matter came to that poynte, that ceremonies be inuented, whiche appeare pleasant, and full of pompe: as when dayes, vestures, meats be chosen, wherin they diffre from ye other multitude. This moueth the eyes of the rude, and turneth them on them selues. But in the mean tyme the principall workes and commandementes, where as God is commaunded to be loued, and thy neighbour to bee holpen, is cleane left a side, as the example of the phariseys [Page] and Scribes is euident in this place. Wherfore thys is a notable exaumple, where as suche notable learned menne were in so great blyndnesse, that they knewe not, whiche was the greatest or smallest precepte. And yet if a man may say the truthe, they were doctours, whiche oughte to make declaration to the people, howe God was to be worshypped truely As oure religious menne bee also: If a man shoulde demaunde of them, as touchynge good woorkes, and what is to be doone, they woulde not putte foorthe the tenne commaundementes, but aunswere, that he must become a religious man, and bye Masses, go on pilgrimage, faste. &c. But this is nothyng els, then to withdraw men frō the true cōmandements vnto trifles. And such reward haue they at length for theyr errors, that folow mans doctrine, and sett foorth suche workes, as touchyng the whych God gaue no commaundement. By suche are menne deceaued, so that they haue no more respecte to the tenne commaundementes, but doo let them wholly passe. For yf it were not for that, it would not haue ben harde for them to answere, that that is the greatest precepte that God commanded. But the phariseys, Scribes, priests, and monkes knewe not that. Wherefore this erroure is to bee auoyded, and your owne foolyshe deuotion is alwaies to be eschued▪ But contrarily, the Catechisme and Christian discipline is not lightly to be regarded, yf that menne woulde be instructed to know what is theyr duetie to doo. For here we doo learne that GOD is to bee loued, and that we muste haue no other Gods (that is) we oughte to preferre nothyng before the loue of God. but rather to lette all thyngs passe, and to suffer all thynges for his sake. And thou [Page] art in the state of perfection when thou doest thys: But they say, that this is the duetie of euery common Christian, but they will doo some peculiar thyng, that euery man doothe not: whiche rise not in the nyght, whiche eate fleshe, and are apparailed after the common sort, where as they bestowe the nyghte in holye seruice, and eate fyshe, and vse a kynd of apparaile by them selues: And so at laste the matter commeth to that poynt, that mans traditions kepe them so occupied, that they can haue no respect to Gods commandementes. Wherfore it is no small doctrine, where as Christ saieth, that it is the chiefest precept, to loue god, and that the second is lyke to the fyrst, to loue the neighbour as hym selfe.

For of these two depende all thynges that maye be taught as touchyng good workes. Out of this fountaine ought all thinges to procede, and to this ought they to be referred agayne· For this is decreed, if thou thynkest how thou mayst serue God, that can be done by no other meanes, then that thou loue God and thy neighbour. This doctrine will cause a straight iudgement to be had in the last day. For what was done in the Papacie euery manne knoweth.The blyndnes of seruing god in the papecie. He that would serue GOD, became a cloysterer, he went to Rome, or to Saincte Iames. He prayed to thys saincte, or that: he dydde serue hym eyther by feastyng or fastynge. And at that tyme was this called Gods seruice. But telle me, is not thys trewe, that thou seruest God, when thou doest that, that thou art commaunded? Wherfore to serue God, can be no other thyng,What it is to serue God. than to doo that, which God hathe commaunded, and not that whiche ye thynke beste youre selfe. [Page] But what hath God commaunded? truely, as Christ reherseth here: If thou thinkest to doo Gods seruice, thou must not go farre for that cause, or bestowe any great coste or charge. Loue God and thy neighbour. Howe can gods seruice be more nere vnto thee, or bee done better cheape, then by this meanes, that when thou louest thy neyghbour, and doest all kynde of benefite for hym, God will accept it as thoughe it were doone to hymselfe? This is verily a meruailous doctrine, that this seruice is Gods, and done to God, whē thou doest good to thy neighbour. And this as I said before, shalbe the cause of a harde and greuous iudgement in the laste daye. For thus (saith Christ) that the wycked shall saye:Math. 2 [...]. When dyd we see thee hungry or thirstie? But Christ shall answere: That ye haue not doone to any of the leaste of myne, that haue ye not doone to mee. Soo that thow mayest bee sure hereof, that whenne thou healpest a poore Christian wyth rayemente and meate, it seemeth to bee doone vnto CHRIST. And it is euen all one. But is not thys a greuous thyng, that wee lette passe suche an easye and ready occasion to serue God? We think that yf we coulde tell where Christe myght be found, that there we would gladdely doo, and bestowe all that wee coulde. But it is no nede to thynke so. Wee do heare here, that the seconde precepte is lyke to the fyrste. There canne bee noo other meanynge thereof, thenne that GOD wyll take it as done vnto hym selfe, what soeuer is doone to the neyghboure. But thow wylte saye, that God is in heauen. This maketh no matter, he is also here in earth. Wherfore, whenne thou seeste a Christian in perylle, [Page] thynke this, that it is Christe that suffreth it, and that he hath nede of thy healpe, as he saieth hymselfe, that in the laste daye he will make suche complayntes, that we haue not cared for his hunger and thyrst.

It was a common facion in the popedom, that the olde souldiours, which had ben horsmen and fotemen in warre, and also lawyers and such like, which were thought to haue liued in a prophan & an vnholy kynde of life, wold say, yt they had serued the world hitherto, & that now euer after they wold serue god,Monkery is against charitie and the true seruice of god. & so thei wēt to som monasterie, wher they wer made monkes and heremites▪ but this is a fals and peruers way. For he yt wil serue god must not seke solitarie places & corners but must be conuersant amongest men, and help them all that he can. For by so doing is seruice doone vnto god, which cōmanded it. By monkerie is not gods seruice fulfilled. For it is not only a thing vncōmanded of god, but also al ye trade therof is against charitie & the true seruice of god, wherof Christ in this place speketh nothynge. This was vsed also amongest the Iewes. They hurted their neighbors diuersly, & thoughte that if they offered muche burnt offerynge, that all thyngs pleased god highly. But what saieth God also psal. 50. I wyll not argue with thee for thy Sacrifyces. Thy burnte offerynges are alwayes in my syghte. I wyll not take calues out of thy house, neyther kiddes out of thy heardes. For myne are all the wylde beastes of the woddes, and thousand beastes in thousandes vppon the mountaynes. In an other place he sayeth also, that hee hathe noo nede of theyr golde and Temple: But yf thou studyest to do me true seruice go thy waye vnto thy neyghbour. Thou haste a wyfe, chyldren, a famyly, neyghbours, rulers, lordes, [Page] maisters, and many other states. These shall fynde the busines inough. Therin do me seruice. If ther be any stubburne in thy familie or children, wynke not at it, but see it duely punished. If thy neyghbour be nedie, sorowfull or sycke, helpe hym, se vnto hym, conforte him. Obey thy gouernour, and thinke that all this is done vnto me.

But it is greatly to be lamented that these thinges can by no meanes moue vs. For whatsoeuer we haue trespassed against god, all that doth god forgeue vs of his owne free will, so that we wil only be beneficiall vnto our neighbour, which thing god wil so take, as though it were done vnto himselfe. He therfore that were ignorant what the worlde were, and howe it handleth God, might learne hereby. For what other thing do al men of all degrees, then through wantonnes & folie daylye buffet god & treade him vnder fete? For this is all mens desyre how they may waxe riche them selues, how they may heape vp their owne, caring nothing, how it goeth with their neyghbour. He that could thinke this with himselfe surely, that what soeuer he doth to his neighbour, is done to god, might worthelie abhorre & trēble at the fashion and maners of the worlde. But ther is no man that thinketh this to be true. As Christ saith also. That the wicked shall say in the last day: Lord,Math. 25. when saw we thee hungrie and thirstie? But this shal nothing preuayle them. For as Christ sayth here. The second is like to the first: So shal he say then: That, that ye haue not done to one of y• least of mine, haue ye not done vnto me. This is the first doctrine out of this Gospell. God graunt, that we maye be moued therewith, and let euery man so consider his neyghbour when he doth hym good, that [Page] god may take it as done vnto hymselfe. Then is ther nothyng in the worlde so vile & base, with which God may not be serued. The seruant in the stable. The mayde in the dayrie or kitchyn, the child in the schole, yea all shoulde be the Lordes seruantes, and worshippers, if they woulde do that diligently that God commande. So shoulde houses be made churches, where as nothyng is kepte but gods seruice. But no man cā be persuaded to care for this. No man will serue his neyghbour. All men endeuer to serue them selues & to seke their owne commoditie. Wherfore euen as by doing good to our neyghbour we may worke a thing acceptable to god: So the world doth alway gratifie and please the deuill in that it regard not Charitie toward his neyghbour. But the ende therof will be sorowfull. For how can this please God, wher as god hath ordayned his seruice to be done so nigh, that with out in the felde, within in the house, & whersoeuer thou doest the workes of thy vocation, thou art occupied as it were in an holy temple, wher moste acceptable seruice may be done to god. And yet we regard it not, but despise it, and had rather serue the deuil than hym.

Wherfore learne this, that he that geueth a benefite to his neyghbour, doth it not only to his neyghbour, but to his heauenly father also. For there is a sayinge in this place, that God will take this to be done vnto him euen as though it were done to hym in heauen.Math. 25. For els woulde not Christ haue sayde: The second is lyke the first. He that can not be brought into this beleife,The benefite done to oure neyghboure on earthe, is done to god in heauen. that he maye do heauenly thynges in the earth, and that he may fynde euery where a temple let hym get hym to the deuill. For euen as thou mayest make thee here a Paradise and an heauen, [Page] when thou doest good to thy neyghboure (for therin thou doest good to God whiche is in heauen) so when thou doest not good to thy neyghboure, thou makest a hell and damnation for thy selfe. For thou doest gratifie the deuill, whiche is appointed to hell. Neither doth it skyll, if thou doest not yet see it and fele it. For the tyme shall come when thou shall both fele it and see it, when thou shalte accuse thy selfe for thy stubburnes and great folye.

Wherfore it were very necessarie for vs to learne to exercise oure selues to doe good vnto our neyghbours.Why god geuethe vs hys gyftes, and to what ende. For all thynges are geuen to vs from god to this entent, hole and perfect senses, riches, vnderstandynge, and suche other, that we myght therby obey this commaundement, and do to hym this seruice. And as this doctrine as concernynge loue of GOD and our neyghbour belongeth to this present lyfe: So the second doctrine whiche teacheth, whose sonne Christe is, doth teache vs, howe we maye obtaine an other euerlastynge lyfe after this lyfe. For we shall not obtayne euerlastynge lyfe by this, if we knowe howe GOD and oure neyghbour ought to beloued of vs, althoughe we begyne to performe this in dede with all diligence, as the Phariseyes dyd suppose, whiche thought that if they had Moses, they neded no more. But Christ sheweth here,Too knowe christe is most necessari vnto saluacion, that this preuayleth not vnto the obtayninge of euerlastyng lyfe. We must clyme and ascend to a hyer steppe, and learne perfectly what is Christ, and whose sonne he is. The Pharise [...]es knewe, that he should be the son of Dauid. But Christe requireth more in this place. The reason is this.

For if Christe were no more but the sonne of Dauid, [Page] he must nedes die, as Dauid dyd, and should he haue only a corporal kyngdome. But Christ hath an eternall kyngdome. And Dauid his father calleth hym father in spirite. Howe doth this agree that Christ should be both Dauides sonne and Lorde? This is a question, to the whiche, the Phariseyes can make no answer, neither can any of the Iewes at this present time answere therto. In this question is nothing belōging to thy neighbour, to charitie, & to good workes. But this is intented, euen to teache vs to know what Christ is. He that learneth y• can not wander frō the kyngdom of heauen and euerlasting life. For it is not sufficient to euerlasting lyfe,The knoweledge of the lawe sufficeth not vnto sal [...]cion. to know the law & what is to be don. The reason is this. Because, that also is required, that it should be done. Which thing is wont to procede very slowly. Wherfore this is of necessitie required, euen to know perfectly what CHRIST is. Wherfore Christ doth so put forth the question, and byddeth them to make answere, whose sonne Christe is, which after the flesh was Dauids sonne? But for as muche as Dauid calleth him not son but his Lord, yea and such a Lord, that sitteth at the right hande of god, & to whō god wil make all his enemies his footstoole. By this questiō Christ mindeth to stirre vp the Iewes and all vs, to haue a more hygher iudgement of Christ, & to beholde him with other maner of eyes, than with suche as see hym only to be the son of Dauid. For he is Dauids Lorde also, that is, he is not only a man, but also very God borne eternallie out of the father. Or els would not Dauid haue called him Lorde, if he had not ben more then a man, and if he had only byn Dauids sonne. For Dauid was an excellent holy man, and a most learned Kyng, and yet [Page] he calleth Christ, which is his sonne, lorde. As though he should say and openly confesse-My son passeth me farre. I am a Kyng, and beare the name of his father, but yet he is my lord, and such a Lord, that sitteth at the right hand of God, and by gods commandement beareth rule ouer all his enemies. For wher as he is a man it is easie to iudge what maner of enemies he hath, euen the deuill & death, as Paule gathereth out of this very psalme.Psal. 110. 1. Cor. 15▪ If the deuill then & death ought to be made a footestoole to this sonne of Dauid, that he might be their Lord: this must nedes folowe, that a godly power is in this sonne of Dauid. For without this vertue he coulde do nothyng against death and the deuill, no more then other men can. By this meanes than doth Christ bringe vs to the true meaning, declaring the way to euerlasting lyfe. The law is a most profitable & necessary doctrine.The lawe. For it sheweth what we ought to do to please God, & to serue him & to escape y• punishement of sinne. But this doctrine belongeth only to this present lyfe. But for as much as after this life we must come to an other lyfe which is euerlastynge: the doctrine of the lawe preuayleth nothing ther vnto. The reason is. There can be no hope of lyfe, excepte we be whollie ridde and deliuered frō sinne. And although the law be geuen to this ende, that sinne might be restrained, yet synnes be not therby layde a syde. Wherfore we haue nede of an other 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 [Page] 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.Phil▪ [...] 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,Iohn. 1. 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,Rom. 3. [...].7. 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.Psal. 51. 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 [Page] 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,Deathe▪ 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,Christ Lorde ouer deathe. remained not in death. But he arose frō death to lyfe. And this is a sure profe, yt he is Lord ouer death. Wherfore euen as thou hast remission of syn through hym, so by him thou hast euerlastyng lyfe, in yt he shall rayse thee vp againe thy flesh & bodie in ye last day. And this the true knowing of Christ & to know whose sonne he is, euen ye son of Dauid. For he is a mā: & yet neuertheles ye Lord of Dauid which sitteth at ye 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 ye law, nor of his own worke or righteousnes, but let him require it of ye son & Lord of dauid, wheras he shalbe sure to find it. This doth ye idle kind of Phariseies not know. Wherfore they care not for Christ, & are cōtent wt this yt they know out of ye 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.Math. 11. No man knoweth the father but the sonne,No man can loue god except he knowethe Christe. & 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. [Page] 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.Iohn. 3. Rom. 8. 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 ye 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 [Page] 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 house. But the people that sawe it marueyled, and glorified God, whiche hath geuen such power vnto men.

THE EXPOSITION.

WE ought especiallie to marke out of this gospel the word of grace which god hath communicat and geuen among vs, that we might pronounce it amongest our selues: Thy synnes are forgeuen thee, that we might merueil at it with those that are present here, and geue GOD heartie thankes, for that he hath geuen man suche power. [Page] For it is doubtles a great power wher as Christian men may say one to an other:Man hath power to forgeue sinnnes. brother mine, feare not: god is merciful vnto thee, only beleue ye promise, whiche I pronounce in the name of Iesu. And so the matter shall be as sure, as though that God had pronounced it himselfe: Thy sins are forgeuen thee. This power began by Christe as we haue heard, and afterward remained with vs men, and specially with thē, yt are ministers. Howe be it neuerthelesse euery Christian man hath this power, when thou felest desperation through sinne, to say vnto thee: why art thou sorowful? I as a Christian man say vnto thee, that thou doest wrong to thy selfe. For god is not angrie with thee. These wordes ought to haue no lesse estimation with him that his greued than if Christe hymselfe had pronounced them out of heauen, neyther ought they to be any thyng lesse estemed, for the person that pronounceth them. For all the effecte consisteth herein, that thy hearte shoulde apprehende and beleue the promisse, and thinke it to be moste certaine, that GOD will be mercifull vnto thee for Christes sake, as is the example of this man that was sycke of the palsie. Christ doth first adhort this man to fayth: be of good confort, saith he, and doubt not, Thy synnes are forgeuen thee. As soone as the sycke of the palsie beleued this worde, his synnes were without doubt forgeuen hym. So doubtelesse do we obtayne remission of our synnes in the congregation, when the minister or any other Christian saith vnto thee: GOD is not angrie with thee. Beware that thou do no wronge to thy selfe. For he hath forgeuen thee all thy synnes for Iesus CHRIST his sonnes sake. Now is it thy duetie, to beleue this promise with all thy heart, [Page] and rather to suffer all euill and harme than to doubt of it. For if thou boubte, absolution doth thee no good, no althoughe GOD hymselfe with his angell should pronounce it ouer thee. For wher as fayth is not, there is god reproued as a light & vaine person, as though it were not true that he promiseth. God saue vs from suche vnbeleife and mistrust, whiche is the most greuouse sinne. How be it, the deuil is a very subtill craftesman to brynge vs to this that we might counte God a lyer, that is, that we shoulde be loth to beleue gods promise.

But when the heart doth embrace the promise, God is glorified with the greatest glorie whiche pleaseth him most. For he is affirmed to be true, & that he can not deceaue, although he promise all thinges that are vnpossible. Wherfore this pleaseth Christ speciallie in this man, and therfore he speaketh so gentilly vnto him, my sonne. Thou art vexed wyth syckenes, the deuill hath endamaged thee with the palsei, and God for thy sin hath suffered it so to be done, ther ensueth vpon this also a dread and an euill conscience, so that thou thynkest that Christ is angrie with thee, & that thou hast no way to escape. For it is naturallie geuen, when the punishment of God is on a man, to feare & dread in conscience, but thou must not geue place to this feare. Thou must not thynke this: that God hath no regard of thee, and that thou canste not tell whether he wyll haue mercie on thee or no, and that no sinner ought to be brought to GOD, al these thoughtes are wycked? Thou muste not haue respect to sinne or to the punishement of synne, but to that, that CHRIST speaketh: euen that thy synnes are forgeuen.

[Page]Wherfore the sycke of the palsie must thinke this, that althoughe he suffereth the palsei for his sins, yet that his sinnes are forgeuen. Such a fayth can be hindred neither by the palsei neither by any disease.

On this wise ought faith and the worde to be ioyned to gether.The worde and faythe muste be ioyned together. For none of them both can be without the other. He that beleueth and hath not the word, beleueth as the Turke & as the Iew doth. They thinke that god is merciful and fauorable. But they lacke a promesse. For out of Christ god will not be mercifull. If any man hath the worde, & is without faith, there also is the worde of no efficacie:Gods mercie is to be found in Christe alone. so that faith and the word are knit to gether with suche a sure knot, yt they can not be sundered by no meanes. A phātasticall person beleueth that the ende of the world shal be within this moneth, but this is but a counterfayted faith. For it is without the worde. The Turke beleueth that he may hope to be saued through Mahomet, but it is a lye. For ther is no worde for the profe therof. The Pope beleueth that Christiās may get righteousnes and saluation by their owne workes, but this is a fayned faith. For there is no such worde or promesse. So is it possible that there should be a fayth, but because there is no worde, therfore can it not be a true fayth.

But we Christians lacke not the worde. For we haue the pure and syncere worde. But we fele a want in our fayth. In that we can not so beleue the word, as we ought. This doth the deuill and original sinne worke in vs, and withdraweth vs from the word vnto lies. For all we are naturallie borne with this sin, that we are glad to geue credence to lies. Wherfore it is a hard pece of worke to shake of this vnbeleife, although [Page] we haue this worde present. For the fleshe and the deuil withdraweth vs alwaye from the word. For cōsider thou this with thy selfe, if I could trulye and perfectly beleue this, which Christe speaketh here to the sycke of the palsie, and also that, that is spoken to euery one of vs in baptisme, In absolution & also in common sermons, how that ther is no wrath of God to be feared, no indignation lefte to be dreadded, thinkest thou not that it would be an excedyng ioye vnto me, and that all thinges shoulde seme full of ioy and pleasure? But for as much as we do not so, it is a sure token,Note well. that the olde man and the deuil do all that they can continually to hinder our faith. Wherfore thinke this for a suretie, that both of them be necessarie. First the worde must be heard, thē must it also be beleued & that without al doubting as much as is possible:With out the worde it is an easye thing to beleue lyes. and after al this, must all those thinges be hoped for, which the gospell promiseth, that are necessarie either for the spiritual or for the temporall lyfe. And they that haue no worde may easelie beleue. The reason is. Because 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 [Page] 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.

What things are to be learned of this gospell.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 yt 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 yt 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 ye 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.

[Page]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,God alone forgeueth synne. The Minister certifyethe the conscience ther of by the worde. 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,Math. 28. Marc. 16. 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 [Page] 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.Luke. 4. 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,Math. 5. 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,Math· 18. Iohn. 20. But they are the wordes of God, neither must thou take them any otherwise, then if god had [Page] 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.Of the water of Baptisme. Note. 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.Fayth an the worde are both the gifts of god. Wherfore Remyssion of synnes is the woorke of GOD although God woorketh it by man. Thus then must Remission of synnes be required in the worde, which is put in mans mouthe: and in the Sacramentes, whiche are ministred by men, and no where els. For it can be found no where ells.

Who can not vnderstande this, that my woorkes are farre otherwyse, whyche I doo, than the worde and woorkes of God? What madnesse thenne moueth the Papists, to attribute the Remission of their synnes to theyr workes? Wherefore, whenne they in the laste daye shall comme foorth with their workes, CHRIST shall aske theym, and saye: Where is my worde then? I ordeyned in my Congregation, Baptisme, the Sacramente of my body and bloode, [Page] absolution, the open preachyng of my word, that men myght by them obteyne remission of their synnes, and be partakers of my grace. Why haue not ye vsed this way and trade? Here might ye haue had a sure way of remission of synnes, but in your workes, there is no certayntie. Wherfore you must marke this doctrine diligētly, what is proprely the remission of sin, & how we may be assured therof, & wherof we muste aske it & receyue it.In the true churche of Christe is remission of synnes and no where ells. Uerily in this ye must haue respect only vnto ye holy church, wher the word & sacraments are: ther is it found, & not in heauen, as the Phariseis thynk, supposyng that Christ blasphemeth God, because he remitteth syn. But beware thou of that, and say: God hath bestowed remission of synne in Baptisme,Math. 18. and in the worde, yea he hath put it in euery Christian mannes mouthe, when he conforteth thee, and sheweth to the the grace of God, that thou mayste receaue and beleue it, no otherwyse then yf Christ hym selfe had pronounced it by hys owne mouthe, as he pronouncethe to the man that was sycke of the palseye. Wherefore these heretikes are greately deceaued, where as they sunder the woorde frome Remission of synne. Thys myght be doone yf it were the woorde of man, but it is Gods worde, and Gods water. He that goeth about to take that frome man, and to defraude hym of it, takethe awaye frome manne also remission of synnes, neyther is there any remedye agaynste it. Wherefore the Anabaptistes and other heretikes do loose also the Remyssion of synnes, Baptisme, the Sacramente, the holye Congregation, and all christian woorkes, because they caste awaye the worde, that they heare of theyr mynister, and care no more for [Page] it, then yf it were the voyce of a beast. God spake ones by an asse, and yf he should yet speake by an oxe, or by any other beast, he ought to be hearde. Why should it not preuayle than, when men speake by the commandement of God? For althoughe thou doest heare the voyce of a manne, yet doste thou heare God, and receauest for a suretie Remission of thy synnes frome GOD, if thou embrace it onely with Faithe.Numer. 22.

I thought it good to make mention of this matter in thys place, that ye myght make stronge your selues agaynste sectes, and that ye myghte bee prepared agaynst theyr assaultes. For as I said, in the Popedom they knewe nothyng lesse then this doctrine. For this they thynk in the popedome, that baptisme came to an ende nowe longe agone. But if they haue nede of remission of synne, then that contrition, confession, and satisfaction are requisite. For thus dydde they describe penaunce. But thys diuinitie is suche, that the dyuell canne well awaye therewith. For it hurteth not hys kyngedome. This is trewe, that contrition is requisite, and that we must be sorie for our synnes, but we obteyne not remission of synne thereby. For Remission of synnes commeth onely hereby, yf that I haue respecte to the worde, and promyse of God, and embrace that with a stronge faithe. But they inuert this and turne it vp syde downe. They omytte the worde, they regarde not what the Minister pronounceth by the commandement of Iesu CHRIST: they haue respecte onely to theyr contrition and penaunce. But by this meanes they lese bothe Christe, and all his benefyttes. Neyther is it possyble,Contricion. that they shoulde conforte or solace as much as one troubled conscience. [Page] For they lette passe the woorde, in the whiche onelye remayneth all hope of saluation, and bryngeth menne to contrition and rightuousnesse. But lerne you this, as concernyng Remission of synnes, to conforte both youre selues and other also. For as muche as God in Baptisme, in absolution, in the open preaching of his word, in the sacrament, doth talke with vs by his minister, and by al other christians, to this must credence be geuen, and then for a suretie we obteyn remission of our synnes, whiche remission in the Popedome was dead and buried. For as touchynge it, there is not a woorde mentioned in all the Popes bulles, onely they make rehersall▪ of contrition, and referre the remission of synnes vnto it. And thus haue we remit synne.

Now let vs briefly touche the hystorie. The sycke of the palsey is an example of all synners. For this is the propretie of this disease.The propertie of the palseye. The members can not do their offices: and when a man goeth aboute to drawe his fete or his handes to hym, the farther they falle frome hym. Wherefore Aristotle in his Ethikes compareth suche a man to wylde and fierce youthe, whyche can by no meanes be tamed. But he that wyll wel vnderstande this disease, muste take it to be spoken of hypocrites that wyll be iustified by theyr woorkes. For the more that these labour to drawe nyghe vnto God, and to pacifie hym, the farther they ar cast from him. And when they thynke that they do hym moste pleasure, they displease hym most. For they haue no Faythe. He therfore that coueteth to be ridde of this euyll, let hym come to this man, which deliuereth on this wise when he saith: My sonne, be of good comfort, thy synnes ar forgeuen thee. By such a worde is strengthe restored to the membres, that they maye healpe one an other. [Page] For where as is remission of synnes, there shall ensue very true good workes, for sinne is taken away. This was Christes especial meaning with ye sick of ye palsey. He laye downe sicke in his bed, for his disease woulde suffer hym to do no otherwise, he was as a killed hog and vnprofitable in all his mēbers But when Christ biddeth him to rise, he riseth and is strong and lustie, & where as he was wont to be caried from home, now he beareth home his owne couche.

This wold Christ that we herof shold take and behold an example and signe of that that he hath power in earth to forgeue synne. He speaketh playnely in the earth, that we shold not loke for it from heauen, or as the Pope taught to hope for remission of syns in purgatorie, by other mens workes and merites. For so it is in this place, that remission of synnes is a power, which is geuen to men in earth at Baptisme, at ministryng of the sacramente, in absolution, and in open preachyng. Contrarywise, whatsoeuer is bound (that is) is excluded from Baptisme, the sacrament and the worde, is bounde also in heauen.

By this power that we men in earthe doo lose and bynd sinnes, god is not spoiled of his glorie,Note well. neyther ar we made Gods therby, as the prophane and wicked mynded men doo oftentymes say of this matter. For we haue no more than the ministerie and office. Wherfore God hath coupled vs together by this ministerie, that alwaies one of vs shoulde conforte and confirme an other: And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym, that is to say, remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns. He that dieth in thys [Page] beliefe dieth to his saluation. But hee that dyeth, as he is taught in the Popedome, with a confidence and trust of the intercession of Sainctes, dyeth euyll, and to his destruction. For hee lackethe those defenders whiche God ordeyned agaynst the violence of death, (that is) the trewe pastor, the pure worde, and absolution. So great miserie the deuyll brought in by the Pope, yea and nowe begynneth to bee the author of an other infection by the sectaries. For they can not abyde the worde. This offendeth his eyes. Wherefore the Pope toke it clean away, and in his place brought in the monkes rules, masses, pilgremages, pardons, and suche other. This can the dyuel well away with. For it hyndreth his kyngdom nothyng. The Anabaptistes furder the matter, which speake very contemptuously of the water of Baptisme. The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde. All haue loste the worde, wherfore they are to be auoyded, and this is to be learned, that remission is no where els, but there as the woorde is. That woorde is in Baptisme, in the Supper of the Lorde, in absolution, in publike preachyng. Wherfore remission of synne is there also, and let hym be accursed, that sayeth otherwise. But wher as the word is, there is faith requisite. And then the membres begyn to be fastned which the syck of ye palsey could before moue by no means. But loke wher the worde is not, the palsey is neuer taken away: and it is vnpossible, that any true mouyng should ioyn the membres together. This wold I the more earnestly dryue into you, because the Pope and sectes are the authors of suche great disorder in the Congregation. The Pope bryngeth neyther to the worde nor sacramentes. [Page] The sectaries can not but speake contemptuously of the worde, and sacrament, and nothynge preuayleth with them, but the holy Ghoste. And we knowe thys, that the holye ghoste wyll not doo hys worke without the woorde and sacramentes. Wherfore we can not despise the woorde and sacramentes, but we wyll obserue them for the chiefe thynges that we haue. God graunte his grace, that we maye preserue this pure doctrine, and continue in it to the end and be saued. Amen.

The .xx Sonday after Trinitie Sondaye. ¶The Gospell. Math. xxii.

IEsus sayde to his Disciples: The kyngdom of heauen is lyke vnto a man that was a kynge, which made a maryage for his sonne, and sent forthe his seruauntes to call them that were bydden to the weddyng, and they woulde not come. Agayne, he sent forth other seruauntes, saying: Tell them which are bydden, behold I haue prepared my dinner, mine Oxen and my fatlynges are kylled, and all thynges are redy, come vnto the mariage. But they made light of it, and went their wayes, one to his farme place, another to his marchaundise, and the remnaunt toke his seruauntes and intreated them shamefully, and slewe them. But when the kyng heard thereof. he was wrothe, and sent forthe his men of warre, and destroyed those murtherers, and brente vp theyr Citie, Then sayde he to his seruauntes: The maryage in dede is prepared, but they whiche were bydden, were not worthy. Go ye therefore out into the hye wayes, and as manye as ye fynde, bydde theym to the maryage. And the seruauntes wente foorthe into the hyghe wayes, and gathered together all, as many as they coulde fynde, bothe good and badde, and the weddynge was furnyshed [Page] with geastes. Then the kynge came in, to see the geastes, and when he spyed there a man whiche had not on a weddyng garment, he saide vnto him: Frende, howe camest thou in hyther, not hauyng a weddynge garmente? And he was euen spechelesse. Then sayde the kynge to the ministers: Take and bynde hym hande and foote, and caste him into vtter darknesse, there shalbe weepyng and gnashynge of teeth. For many be called, but fewe are chosen.

THE EXPOSITION.

IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage, vnto the whiche many are bydden, that not onely come not and regarde not, but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth, euen that it is no worldly kyngdom but a kyngdome in heauen,What the kyngdome of heauen signifyethe. where as God onely is kyng, That doo we call the holye churche, whiche is nowe. For Christ dothe therfore vse the parable of the mariage, because that he beyng the kynges sonne, taketh the churche to be his spouse. Wherfore the kyngdome of heauen is to be taken on suche wise, that it is in earth, and yet it is no politicall or earthly kyngdome, but spirituall and eternall.

For the state of the Christians that are in this lyfe is suche, that they are halfe in the kyngdome of God, that is in soule and spirite, and after theyr fayth. Wherfore when thou heareste of the kyngdome of heauen, thou must not loke to heauen, but thou must seke after it in the earth amongest men, and that in all the world where soeuer the Gospel is beleued, and the true vse of the sacraments ministred. So yt proprely ye kyngdom [Page] of heauen is nothyng els, then the kyngdom of Christ, the kyngdome of the Gospell, and of faith. For whersoeuer the Gospell is, there is Christ. And wher Christ is, there is the holy ghost, and his kyngdome, whiche is the true kyngdom of heauen. For the which cause, all that haue the word and sacramentes, and beleue & continue in Christ by faith: they are heauenly princes and sonnes of God. And onely this remayneth, that God moue away the half wall, which is put betwene, that is, that we die: then shall all thynges be heauen and saluation.

This therfore must be lerned first, that the kingdome of heauen is the kyngdome of Christe, where as the worde & Faith is. For in this kyngdome we haue lyfe in hope, and are cleane from synnes, free from death & hell: Sauyng that the body of synne is lefte, whiche is not yet abolyshed, and yet shalbe abolished when al thinges shalbe lyfe, saluation, and heauen.

To this mariage (sayeth Christ) God hathe called the Iewes his people, dyuers tymes before his commynge, by his holy Prophets. For it was their office specially, bycause they cōmanded the Iewes to waite for the mariage, that is, they put this people in a sure hope, that Christ would set foorth the gospel throughout all the worlde: and procure that remission of synnes and euerlastyng life shold be preached in his name To this ought men to be exhorted, and they shoulde waite for the gospell, and trust in it, that they myghte be saued by Christ. But Christ saieth here, they wold not come, as the Iewes in the desert would haue returned into Egypt. After that, he sent other seruantes when the tyme of Christes comyng was, whych shold open hymself with teachyng, with myracles and great [Page] wonders For Iohn and Christes disciples sayd, that all thynges were ready, and that there was nothynge lackyng, but that they should make them selues redy to the mariage: But they could not be persuaded by the messengers to comme. They regarded not, saythe Christ, and one went to his farme, an other to his busynesse and merchandise. &c. It is a very vnworthye thyng to despise this feaste, euen remission of synnes and euerlasting lyfe, and yet to hope for saluation. For if it were not so, they woulde neuer so gredilye haue gone to their farme or merchandise, and vtterly set at naught so noble a mariage.

But this is alwaies the state of the Gospel, as often as it is preached, the world waxeth worse then it was before. They vsed no suche merchandyse before. But as soone as this callyng to the Gospell was set vp, they falle to merchandyse wyth all theyr studye. It canne not bee otherwyse.

Wherfore lette no manne be offended for these present maners, for that they geue them selfe so to couetousnesse bothe in the citie, and also in the countrey, for that they bee so insolente and prowde, and handle their shepheardes and curates, whyche call theym to this feast, more vnwoorthily then they handle other men. Lett no man thynke, that this peruerse maner shall haue good successe. Neither wil I hope for much better state then other haue. Let not this offēce moue thee muche. For it is the long sufferance and pacience of God, yet wyl he not suffer it to escape vnpunyshed. So nowe GOD can suffer men in theyr licentious lyuyng,The longe sufferinge of god. to despise the Gospell and faithefull warnynges, to brynge in the dearthe of all thynges, to encrease theyr owne substance, he wynketh at this, and [Page] maketh as though he sawe it not. But whenne God shall sende the pestilence, that men may dye and falle downe as flies, or leaues in the harueste, whenne he shall stirre vp battaile, so that the violent souldiours shall breake into thy house, and destroye all thynges, and beate thee, and handle thy wyfe and chyldren vilainously▪ before thy face, whenne thou shalte cry out, at their cruell doynges, and complayne of the greate wrathe of GOD. Then shall it appeare, what God thynketh of thy auarice, insolence, and great madnes. For thenne shalt thou bee reproued on thys wyse: If thow couldest despise the counsayle of God before, thoroughe thy couetousnesse and insolencye, nowe muste thou holde thy selfe contente with these thynges, whyche thou haste stirred vppon thee by thy licentious and longe outragious lyuynge. For GOD suffereth not hym selfe to be mocked longe. Wherefore menne myghte doo well, yf they woulde ceasse betyme and amende, as Gods worde dothe diligently exhorte vs to doo. But we woulde haue lycence to doo bothe, euen nowe to despyse the woorde of God, and to folow our lustes, and yet that God should absteyne from punishyng vs. But it will not be: as this Gospell teacheth farther of this matter.

Some of them that were byd, were so bolde, that they tooke the seruauntes, reuyled theym, and kylled them. By this doth Christ specially meane the citie of Ierusalem, whiche kylled the Prophetes, and at length the sonne of God. But what commeth therof? The kyng when he hearde thereof was wrothe, and sent his warriours, euen the Romaynes. These could not but serue Gods turne, and kyll these murderers, [Page] and burne their citie, so that the Iewes were sold better cheape then byrdes, euen thirtie for a penye. There lacked no lamentation & cōplaynyng, when God toke vengeance, but for as muche as they refused to come, when they were called to repentance, and the mariage of the sonne: therfore God refuseth nowe agayne, to heare them: which thyng beware that it chance not to thee, There ar many thinges inough, with the which we offende god, as ire, vnpatience, auarice, care of liuyng, lechery, hate, and other vices. All these are synnes, yet are all these thynges nothyng in comparison of this synne,The cōtempt of gods worde is the greatest synne that is. whiche is contemnyng of gods worde. And yet it is the moste common synne. To bee geuen to auarice, to steale, to committe whoredome and fornication are not so common synnes. For all the world is in danger of this synne, the citizens and husbandemed sette not this muche by the gospell. All sleape at this seruice, as a man may se in the churche. When one loketh this way, an other that waye, and in so great a multitude scarsely ten or twelue come to thintente to learne any thynge.

Yea, and furthermore besyde all this, this encreseth the matter also, that it is such a cōmon synne, so deathlyke, so greuous, so hellyshe and diuellyshe, that it can not be noted, as other synnes bee. All count this for a lyght matter, to be presente at a sermon, and to take no hede, yea rather a great parte geue them selues to bousyng and bybbyng in tyme of the sermon, and regard it not, and thinke it no matter at all. No man is moued with this, no man is greued therfore, that men are so coldly affected with the worde, but it is not so in other synnes. For other synnes as slaughter, adulterie, theft. &c. dothe make men oftentymes contrite [Page] and sorowfull, so that they wold wishe it vndone. For no man can counte these thynges well done. But not to heare the word diligently, to despise it, to persecute it: no man count these, matters of conscience.Note and take hede. Wherfore it is suche a synne, for the whiche imperies, commonalties, and cities must be destroyed. For when it is not acknowledged, nor receaued, no repentance or amendement of lyfe can ensue. So chanced it therfore to all kyngedomes and to Ierusalem. And England also shall greuously be punyshed for this synne. For this synne cryeth daiely to God, neyther dothe it suffer God to rest before he saith in his wroth: I gaue you my sonne the highest price that I had, and wold gladly haue had communication with you, to teache and instruct you to euerlastyng life, but there is none that is desyrous to heare. Wherefore I can not withdrawe the punyshment, as it is in Iohn.Iohn. 3. This is damnation, that lyght came into the world, and men loue darkenes more then lyght. For theyr workes ar euyl. As though he would saie: I would gladly wynke at the other syns, but this is damnation, that the worlde condemneth that I haue sent, euen my worde, and it careth not for it. This greueth me, they are full of sinnes, and I would healpee theym by my worde, and they wyll not. Therfore if they wil not hear my word let them heare the deuyls worde, and let them perishe also in the kyngdome of confusion.

Thus hath it chaunced to the congregations of the east, and to the mooste flouryshynge communalties,The Easte churches. and to greate regions, whyche are nowe vnder the Turke. Hungarie also is almoste vndoone vtterlye. In other places they wyll not heare the gospel. Wherfore for a punyshment they are constreigned to heare [Page] the Anabaptistes and other diuelyshe doctoures. This is the punishement where as Gods worde is despised and not hearde. For it is the greattest and moste haynous synne, and therefore the moste greatest and greuousest punishemente is prouided for it. This is gods will, that we should embrace the worde most louyngly, and not onely write it in fine letters in our bookes, but also in our heartes. But the world will not grant hym this place, and it scarcely suffereth it to be in bokes & sermons, it had rather haue the dyuel in the hert and it shall haue hym at length. Wherfore learne this also, that God hath cause inough to punishe other synnes of oures. But this synne passeth all, whenne his worde is set at naught, and when they are yll ordered that call men to this mariage. He therfore that is holden wyth thys synne, lette hym learne to see vnto hym selfe by thys doctrine, that he may know that it is no lyttle synne, but the moste greatest and most greuous of all synnes, whiche God canne not suffer, but punysheth it most greuously. All men crye out agaynste periurie and auarice, that they beare such route in the worlde.

And thus is trewe, that these thynges canne not longe escape vnpunyshed. But in that we haue the Gospell, and care soo lyghtely for it, and in the meane tyme sette our myndes idelly vppon trifles, whyle that the woorde is preached, this is a synne passynge all other synnes, and doubtlesse shall so bee punyshed of GOD, that errours and lewde teachers maye enter in wyth all power, to take awaye all thynges. As it is in Grece and in other Regyons, where as nowe Mahomette reygneth, whych at thys time [Page] dryuethe theym to the abhominations of the dyuell, whyche before hadde the worde of GOD, but wold not beleue it.

In the Popedome it chaunced thus also. There was first the trewe doctrine. When menne were vnkynde, and despysed the doctrine, God punyshed that synne on thys wyse, that they allowed monkery, and mooste impudente lyes. Nowe also is thys commynge to passe agayn. (For there must nedes chance to thys synne bothe corporall and spirituall punyshementes) where as the dyuell castethe amongest vs Arrians and Anabaptistes. For why is not Goddes woorde regarded? Why is it not receaued thankefullye?

Remember ye therefore, that we muste beware of thys synne, and magnyfye the woorde of GOD, and heare it dylygently. For although we had none other cause to doo it, yet this were a sufficient cause, that GOD hathe commaunded it, for that it is a mooste acceptable seruice vnto hym. For it is no littell matter, that we doo serue suche a greate Lorde, Hee canne requite and recompence it moste lyberallye. Wherefore thys seruyce oughte to be moste acceptable to all Christian men, that they might thynk: Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde, I wyll gladly doo hym thys seruyce, that I may boaste of this that I haue bestowed an hower of a daye in Goddes seruice.

This shoulde be a sufficient cause for vs to regarde Gods word. But besydes these, there are other causes also more euidente. For thys doth GOD promyse to [Page] the also, yf thou wylt heare my woorde, and kepe it. Thou shalt subdue the deuyll,Causes that oughte to moue vs to heare Gods worde. so that he wyll not be so bolde as to come nere vnto thee. For where my word is, there am I. And where I am, the deuyll can haue no place. And besyde all this profite, thou shalt haue all thy synnes forgeuen thee, and thy hearte inflamed to the true study of religion and obedience towarde God and man: and to be short, thou shalte obtayne at last lyfe euerlasting. For I poynt and prescribe to thee suche seruice to do, as for the whiche great profit may redounde vnto thee. For if there were no profite for thee at all, yet were thou bounde to doo it, because it is my will, that it should be doone. But now I commaunde thee to do such seruice, as is moste for thy profite. As we proue by experience, when we do nothing but repete the ten commaundementes and the Lords prayer, there commeth always therof a newe profite, that we may vnderstande some thyng that came not to our mynde before. And this commoditie is specially therwith, that the dyuell therby is dryuen frome thee that he may not hurt thee. Wherfore lette no christian be so arrogant, that he thynke that hee vnderstandeth now the Lordes prayer, and the ten commandementes. And if any suche thynge come in mynde, iudge it to be a temptation, and say: If I haue sayd it to day, nowe wille I saye it agayne, that thou mayest alwayes repelle and put awaye the deuyll frome thee, and so shalte thou doo vnto GOD moste profytable seruice. If thou doest not so, thou shalte offende God greatly. But who would gladly proue and fele so greate wrathe of God?

But alas, thus goeth the matter: A great parte nothyng regardeth the worde. But yet nothyng is more [Page] certaine, then that if for sinnes pestilence and warre befalleth, that God will not regarde thee, but that he will stoppe his eares at thy crie. Euen as thou also hast deafe eares at his worde. As it is in Salomon: Because sayth he, I haue called, and ye haue refused,Pro. 1. I haue put forth my hand, and there was none that would see, ye haue despised all my councell, and neglected my discipline, I also will laugh and scorne you, when that, that ye feared is chaunced vnto you: When sodein miserie shall fal vpon you, and destruction as a tempest breake in on you. When tribulation and anguishe shall come vpon you. Then shall they call m to e and I will not heare them, in the morning they shall ryse and shall not fynde me, because they hated to be reformed, and receaued not the feare of the Lorde, and obeyed not my councell, but did caste of all my correction.

This shalbe the punishement of this synne, when thou shalte at thy appointed tyme be bytterlye punished, euen then thou shalte haue GOD to laugh thee to scorne, which shall say, that this chaunced worthely vnto thee, because that wheras he put forth vnto the doctrine of sincere councell, thou despisedst it, now therfore it chaunceth worthely vnto thee yt thou hearest ye deuil. If thou wilt not heare him that saith: Come vnto me all that labour and are heuie burdened & I wil refresh you: heare thou the vngodly souldier, which first curseth and banneth, and afterward thrust thee through with a speare. Thou cāst not refuse this as wrongfullye done. For why diddest thou so despise the word of God, which thou sholdest haue heard and taken for thy cheif salfegarde? But thou settest more by thy feldes & possessions then by ye hearing of a mā. [Page] Thinkest thou that God will not take it greuously? Six dayes hath he appoīted to thee for labour: and to exercise husbandrie, he requireth no more for himselfe then the seuenth daye, that then thou sholdest do hym seruice also, and yet shall he not obtayne that of thee? Wherfore learne this, it is an horrible and dreadfulll sermon against the Iewes, because they despised this mariage, that is the preachyng of the Gospell, and reuiled and killed vp his seruantes. This kynge can not abide this. And therfore he sendeth his warriors euen the Romains, and destroyeth these murtherers, and burneth vp ther citie. Who can say that god doth any wronge in this? If a great prince should sende his son to certain bound in prison,Note. to deliuer them, & they would not only receaue that deliuerer thāckfully, but also woulde kyll hym, and mocke the father also, how wold the father take this, thinkest thou. He wold destroy both the prisoners and the prison also. So doth our god. He sendeth his sonne to deliuer vs from syn, death and hel, & to geue vs euerlasting lyfe. He oughte to be heard of vs, and to be receaued by fayth. But we cast hym behinde, and go to our landes and possessions. These thinges seme much better to vs. Wherfore if the plage and punishments of God breake out vpon vs by heapes and swarmes, in pestilence in the Turke, and other warres, whome can we blame but our selues? And if we come vnto him then with mourning and lamenting, it shall not preuayle. For thynke thou how muche thou hast displeased God, in that so longe time thou hast denied him his true seruice. Compare thy faulte with this wrath of GOD, and thou shalte thynke it well, that he differreth so longe the euerlastynge paynes of hell. And by this temporall [Page] paynes he calleth thee to repentance, that thou mayst amende, and cease from sin at last.

This is it in this gospell, that the kyng destroyed the murtherers and burned vp their citie, to geue vs an example, that these despisers in the feldes and cities seduce vs not to folow their maners. For it wil be no otherwise in the worlde: it can not be persuaded to care for the worde. They alwayes set more by their feldes and merchandise. But they shall greuously be punished. For what Iudgement they shal abide, the Iewes shewe by their example. Wherfore let vs not folow it, but let vs rather heare the worde diligētly and with deuotion. And before all thinges let vs honorably receaue the seruantes that cal vs for ye lords sake, from whome they are sent. Then shall we perceaue god to be our helper in all thinges of difficultie, which shalbe present with vs and defend vs, and at length shall geue vs life euerlasting through his son, our bridgrome Iesus Christ.

This is the first part as cōcerning the Iewes. They are now gon. And now herken what he sayth to the Gentils. These were wtout, hauing no law nor worde of god. They were not within ye wales, but in an open place, through yt which the deuil might ronne at his libertie. These also commandeth this kynge to be called, that they might come al without any exception, men, women, olde, yonge, poore, rich. As we se at this daye, how god hath set forth baptisme, ye worde, & ye supper, that all might take part, that will. Wherfore that calling is nothing els: then that Christ is preached to all men, we are baptised, that we might be gestes, and make mery in this mariage, that is, that we might haue remissiō of sinnes & life euerlasting against ye deuil & hel gates. All we are bydden to this mariage.

[Page]And now whan the number of the gestes is fulfilled (for it is plaine here that both euell and good were called) the kyng himselfe commeth in and seeth what gestes he hath, and perceaueth some of thē to be with out their mariage garment. For so will it alwayes be amongest Christians, that all are not true Christians, some are faultie & vicious, & yet haue ye name of Christians, because they were baptised, vse the sacrament, & heare sermons, & yet they haue no more but the name. For they thinke not ye matter to be earnest & true. This must a mā accustome to know. For it wil neuer come to passe by teaching, yt a whole Citie or vilage, yea or a hole house shold truly ensue after godlines. This will not come to passe, but as the maner is, ther commeth both good and euill. This must we abyde, & as touchyng the name to suffer them to be called Christians. For we are al bydden, but al come not with ye mariage garment. This will be euen so vnto the last day. Thē at last ther shalbe made an other difference.

For thus is it surely decreed, that this king wil not only haue all called to the mariage of his son, but also he will see this, whether they that be called, come wyth their mariage garment. If any man should come to a mariage feaste fowle & sluttishe out of their working shoppe, no mā would gladly receaue such vnto thē although they wer bidē to ye feaste, yea & specially ye bridgrome wold be greued therwt if he shold perceaue yt he were mocked of this or yt mad or proude person. For they must come to the feaste wt the mariage garment.

So saith Christ yt it shal come to passe here also like wise. Although thou be Christened, hearest sermons, vsest ye sacrement, & yet art without the mariage garmēt, (that is) beleuest not, carest not earnestly for the [Page] gospel, and wouldest vse but only the name of a Christian, as the Pope and his doe, that thou mightest get commodities and prebendes therby: Thou art not a Christian for gods sake, neither for thy owne saluatiō, for then thou wouldest take greater pleasure therof. And truly thou must not thynke that thou mayst lye hyd there with thy hypocrisie.No hipocrite can hyde him selfe from the face of god. The kynge at his comming in, will see thee, & pluck the forth in the middest, or els in that last common day, or when thou shalt die, and will say: What makest thou here, syth thou hast but the name, & not the propertie of a Christian, thou beleuedst not, as it behoueth a Christiā? Thou diddest neuer earnestly regard religion and godlines, howe thou mightest be deliuered from syn in dede, & obtaine righteousnes and saluation, Thou diddest onlie aspire to substance, thou gapedst howe thou mightest get & heape vp that. Wherfore now thou art come, with out the mariage garment. Get the hence. Ther is no rome for thee amongest them, that were goodly decked against the mariage.

When this (saith Christ) shalbe layd to these hypocrites charge, eyther in the later day, or at their death, they shalbe dombe, yt is, they shalbe able to alleage 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 [Page] 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, yt 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 yt 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 shalbe 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 shalbe their punishement, because ye 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 [Page] 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 yt 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, yt a man either receaue ye gospell & beleue & get euerlasting saluatiō, or not beleue & so get euerlasting dānatiō. So yt the gospel may iustly say ye same, yt 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 ye gētils. For whē ye 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, yt god wil cast out all thē yt haue not their mariage garment. And ye lord will partly by alluring & partly by fearing, bring vs to that point,Act. 18. yt we shold take ye 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 ye some of ye whole sermō, Christ wold gladly both allure & feare vs, yt we might earnestly embrace & beleue his word, loke & wayte certeinly for ye most ioyful cōming in ye last day, whē he shall retourne & deliuer vs frō all euil both bodely & gostly. The whych thīg yt 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.

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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 ye 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 yt 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: [Page] 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,The power of gods word. 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,Rom 1· Iac. 1. 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, [Page] 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.Why christe was sent into thys worlde. 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 ye 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.

[Page]But in this ye 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 ye scripture speaketh on this wise, yt by it we obtaine remission of sinnes, righteousnes,Of the christē Faythe. & euerlastinge life. For this saith Paule, we suppose yt a mā is iustified by faith, without the workes of the law.Rom. 3. Abacuc. 2. Luc. 7. And ye 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 ye 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 yt, that Christ speaketh & promiseth, is most certaine, & without all faulte. For these two are ioyned together,What the true fayth is. when god promiseth yt we shold ēbrace it with faith, & doubt nothing but yt it is most true: And yt it is most certaine, although we do not perceaue it or see it. And loke wher ye promise is, & we embrace it wt 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 yt 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.

[Page]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, [Page] 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,Math. 12. that al might certainly beleue to haue remission of synnes, deliuerance from death, & life euerlasting, for Christes sake. And he wold that all his other miracles & signes should serue & geue place to this that is cheif. Wherfore these thinges must be loked for in none other, then in them, which know that God is to be praised in this great signe aboue all, and doth so vse this, that neuerthelesse they may cheifly regarde the first and cheifest signe. And if it pleaseth God to omitt the inferiour signes, for the true procuring of that cheif signe, let vs beware that we be not importune, and that we thinke not, that they must be done of necessitie. For God requireth that the cheife should be counted such amōgest vs al, that al shold beleue surely that they shalbe saued, for the most euident and pure couenant of God. Neuerthelesse in the meane season god doth not suspend and prolonge the ende & successe of these present temptations & specially amonge the weake, but yet so that they strenghthen themselues by litle & litle to the spirituall vse, and learne to obey god in al thinges yt please hym, and put his worde before them. And althoughe the promise of this is to be loked for without a signe & sensuall feling for a time, yet let them not faint and [Page] geue vp, but vse the holy ghost as a president and confortour although Christ departe with his signes and miracles.

And this is the true faith, as I said before, whiche stycketh vnto the word of Christ as touching saluatiō & euerlasting life, & also as concerning the sure preseruation of the church, & also of euery one of vs all, so yt it be done without the temptation of God, and we wholly depēd of his wil, which therfore hath so boūd himselfe, to the principal saluatiō which is certaine, that he might haue all other thinges depending on y• faith and trust therof, and that he may be iudged to administer them wel vnto vs, although he fulfil not our desirs in all pointes. And betwene these two, which belonge to the common ecclesiasticall trade, he graunteth, as a man would saye, personal priuileges to this kyng, euen a peculiaer word as touchinge the saluation of his son. The which syth it is put forth so plaine & euident, it ought to be embraced with as sure faith, as that, that is put forth to all, as concernyng remission of sinne and euerlasting life in the name of Christ. For loke of what thing the word is put forth? with a promise that it shall certeinly come to passe, that must certainelye be beleued. For as GOD is tempted, whan that a signe of a determined and appointed promise is required: So is he not truly glorified when the appointed worde is not beleued, as it was in Achas but this ruler doth glorifie GOD, when he beleueth the determined word of CHRIST, 4. Reg. 16 Esa. 7. and forthwith obtayneth helth for his sonne, as he knoweth of his familie at his retournyng home.

Learne therfore in this place what is true fayth, euen to doubt nothing of the word of Christe & of his [Page] promise, but to beleue surely, that as the worde promiseth, so shall it come to passe,The nature of Faythe. although it be not sene & perceaued. For this is the cheif nature of faith, to embrace and beleue that, that is not present. For thinges present are not beleued, but are seen & felte. The riche man although he beleueth that he shal not die for hunger this yere, yet is this no faith. But he yt hath no store nor substāce, & yet sticketh surely to gods word, yt god as a father wil prouide for his liuing, but yet so that he caste not away ye feare of god, but serue his owne vocation, he beleueth truly, and it is not possible yt such a faith shold deceaue him. For it is grounded on gods word, which is almighti & promiseth, that if fyrst we seeke ye kyngdome of God & the righteousnes therof, yt all other things shallbe cast vnto vs. So all we do proue this, that we are so corrupted by sin,Math. 6. yt we lyue voyde of all righteousnes. But when the worde preacheth vnto vs remission of sinnes and righteousnes, this can none otherwise be apprehended, but by faith. Wherfore ye state of a Christiā is such, yt although he sustaineth ye body of sin, yet he is pure & righteous & wt out sin through faith & ye worde. And this doth fayth worke in him, the worke cā neuer do it as ye brainlesse papistes teach. For as touching ye workes, althoughe they be neuer so good yet are we vnprofitable seruāts, as Christ saith.

And as I haue said as touching righteousnes,Luc. 17. so is it also as cōcerning lyfe. We are so infected by synne, and drowned vp in it, that we can not be sure of lyfe for the space of a momēt. So yt this may truly be said with ye wise Paynimes and Ethnickes: that nothing is more certaine to a man then death. As we proue that to be true not only by our examples, but also by the example of others also, that is, how soone men are [Page] inuegled and enuironed with sycknes and other dangers. And yet haue we ye word set forth to vs which putteth vs in hope not only of lyfe, but also of euerlasting life. This do not we, that beleue, touche with our handes, we fele it not, we grope it not, but it is promised to vs in the worde, and we beleue it. And it is sure that this faith shall not deceaue vs. For it is grounded on gods worde, whiche is omnipotent and euerlastynge.

To be shorte, this is the nature of faith, As the worde doth promise thinges that are vnuisible and thīgs to come, so doth faith beleue these inuisible thīgs and surely loketh for them to come. The reason is. It knoweth that ye word of god is almightie, & that god is true, and without lyinge, wherfore fayth hath diligent respect vnto the worde. If it perceaue the word, it embrace it boldlye, and careth nothinge eyther for the worlde or for the deuil. For it is sure of the end and what shal befalle, although the deuil the fleshe and the worlde make neuer so muche a do. But wher as it perceaueth, that the worde is lackyng, it setteth not this much by the outward apperāce, by yt threates, nor by any violence, whiche is done of the worlde, so that it maye perceaue that to be true, and will suffer all extremitie, rather then to be constrained to receaue any falshod. And if in the Popedome we had had suche respecte vnto true faith, we had neuer fallen into such horrible Idolatries and errours.

Wherfore it is a very necessarie and profitable doctrine for vs, to be taught and certifyed as touchinge true faith, that is, that we should haue the worde of god and promise, and stycke surely therunto, and beleue that it shall surely come to passe? For to beleue [Page] any thyng without the worde of God, is no Faythe, but a vaine opinion, which can neuer well escape.Where the worde is not ther can be no Faythe. As if thou shouldest beleue, that thou shouldest be Emperor of Rome. Thou mayst this persuade thy selfe, but yet so 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:Iohn. 8.) Beholde the Lambe of God that taketh away the synnes of the world. These are vniuersall and generall sermons,Iohn. 1. 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,Note. and [Page] 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,Rom. 6. Marc. 16. 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 [Page] 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,The wordes of absolucion. 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.Rom. 4. 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, yt 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. [Page] 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,What faythe is. 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. [Page] But hee taketh holde of the worde as muche 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 yt 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 shalbe 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.Iohn. 2 [...] ▪ 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. [Page] 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 [Page] 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,Christians must forgeue and not reuenge. 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,Deut. 32. Rom. 12. Heb. [...]0. 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 [Page] 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.The worlde is the worse for libertie. 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,What the kyngdome of god is. 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 [Page] 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 what we are, as it were with a fynger, and what God is: agayne, what is our merite before God, and yet what we obtaine.

For as concernyng the parable of the seruaunt that ought ten thousand talentes, Christ putteth it forth to thys ende, that he maye teache vs, what oure cause is before the Iudgemente of God. A talente wyth theym that were in tymes paste,What a talente was in tymes paste. was almost in valoure syxe hundreth Crownes. Of these the seruaunt oughte tenne thousande Talentes.

To so exceadynge greate a summe are oure synnes iustely compared before GOD,Oure synnes are innumerable. that by thys it maye be declared, that those oure synnes can neuer be put away by our selues, or by our owne workes: again, that we ar not able to make satisfaction for them For the first beginnyng of vs, and the verye propagation of our stocke is in synne, so that as sone as we be borne, we bringe synne with vs into this worlde. And afterwarde, the longer we lyue, the more we synne,Psal. 51. Iohn. 3. Ephe. 2. so that besydes the Originall synne, wherin we are begotten, conceaued, and borne: we also accumulate and heape vp our owne actuall syns, & by this meanes become so great debters vnto god, that we may right wel be resembled, lykened & compared to this seruant, beyng in dede by no means able to satifie so gret a det.

But what iudgement shall suche a seruant haue? Ueryly euen thys. The Lorde commaundethe, that he, hys wyfe, his chyldern, and all that euer he hath, shoulde be solde. By thys Christe sheweth, that we [Page] synners are not only not able to paye our debtes, but we must also of necessitie for synnes sake, suffer death as S. Paule saieth:Rom. 6. The rewarde of synne is death. And God in Paradise threatned the same to Adam and Eue,Gen. 2. sayenge: On whatsoeuer daye ye eate of thys tree, ye shall dye the death. After the transgression of this commaudement we al came to this point, that the lawe of God dothe vtterly condemne vs, yea and iudgeth vs vnto death,Rom. [...]. as S. Paul saith: By one man synne entred into the worlde, and deathe by the meanes of synne: and so death went ouer all menne, in somuche that all men synned. For yf syn were not, we shold neuer dye. Whyther therfore shall we turne vs? The debte is certayne, we can not denye it, and the Lorde requireth the debte, but wee are not hable to paye it.

And here nowe is set foorthe vnto vs a moste ioyfull and luckye thyng, whyche we ought to imbrace, as they saye,Synne with all humilitie muste be confessed and mercye craued. with metyng armes, that by this means we are delyuered from our debt, and so escape deathe. But for the attaynement hereof, we muste doo that, whiche Christ saieth, this seruaunt dyd. He confesseth his great debte: he acknowlegeth also his extreme pouertie & beggery, and his payne, which he by no meanes can auoyde. Therfore he falleth downe before his Lorde, worshyppeth him, and saith: Lord, beare with me, and I wil pay thee altogether. This order of praying in this seruant, Christ full well alloweth, & wold haue vs to praye after that maner, whensoeuer wee desyre forgeuenesse of oure debtes.God by no meanes can abyde anye Iusticiaries. For in so doynge we bothe confesse the debt, and also desire to haue fauour shewed vs. For he that denyeth the debt as the phariseys do, which mainteine their own rightousnes [Page] before God, setteth himself in worse case, then he was before. And when it is ones confessed, than is the danger present, forasmuche as we are not able to paye it. Therfore this is an abhominable errour in the Papacie, when men be sent away vnto theyr own workes and satisfactions, that by them their synnes maye bee clensed and put awaye.

But thou wy [...]t say vn [...]o me: The seruant byndeth hym selfe to pay altogether. It is true. He promiseth that he wyll so doo. But we may not consyder what he saythe, but what he is able in dede to do.In daunger we seke all meanes to escape trouble. Though he promyse it, as one out of his wyttes, yet thoughe he wyth all hys shoulde bee solde, he is not able to satisfye for the leaste debte. Therefore it appeareth euidentely, that this is CHRISTES mynde, euen to declare, howe it goeth with manne, when he is in feare, daunger and trouble. In suche case he doubteth not to bynde hymselfe to extreame inconueniences, yea to thynges impossible, so that he maye escape the present trouble, and the daungers and paynes, that are lyke to ensue. yea in suche case he would guage all his promyses, bargaynes, compactes, goodes, landes, mouables, and vnmouables, yea and his very lyfe also, so that he maye be delyuered from those euyls, that hange ouer his head. In lyke maner when the matter is come to this poynt betwene God and vs, that thorough the law our synnes are reueled and brought to lyght,Rom. 3.5.7. (for by the law commeth the knoweledge of synne, as the Apostle saythe) to escape that daunger, wherinto thorowe synne, we are fallen, wee spare no impossible conditions, so that we maye obteyne some respite and fauour, for as muche as we ryghte welle perceaue, that we are not able to satisfye the debte. [Page] But yet the Lorde here doothe not forgeue hys seruaunt for the condition of the bargayne, whyche he knoweth to be impossible, but because the seruant desyreth fauoure, mercye, and pardon, whiche he estemeth more then the debtes of all the worlde. Whyche notwithstandynge,We oughte to be such to our neyghboures, as god is to vs. is not so to bee vnderstanded, as though after that a man hath obteyned forgeuenesse, he should afterwarde in noo poynte shewe hym selfe thankefull for so greate liberalitie and louynge kyndenesse, as it shall afterwarde bee declared, when thys seruaunte sheweth no gratitude, no thankefulnesse, no gentylnesse, noo kyndenesse agayne: but rather declarethe hymselfe moost cruell, moste fierce, moste churlysshe agaynste hys fellowe seruaunte.Of gods mercie only muste we loke for remission of our synnes. Obedyence towarde the lawe of GOD is wyth a necessarye condytion: and yet it is not to be referred vnto this ende, as though the Lorde because of that, shoulde remytte and forgeue the debt. The forgeuenesse of debt and of synnes is grounded onelye in the mercy of GOD. Unto thys alone must wee haue oure resorte: Thys is to bee desyred and heartylye to bee called for: neyther oughte wee to doubte, but that wee shall haue God as mercyfull, and as readye to pleasure vs, as he shewed himselfe good and bounteous, beneficiall and lyberall to this seruaunt. As the Sonne of GOD, whiche is in the bosome of the Father, pronouncethe in thys our gospell of the seruant: The Lorde (sayeth he) hadde pitie on hym, sette hym at lybertie, and forgaue hym all hys debte.

What we ought to think of god in the myddeste of our synnes.This persuasyon and Fayth muste we vndoubtedly haue of God, when synne and lawe do most of all [Page] vexe vs, and threaten vnto vs death and damnation, that GOD desyreth not the deathe of a synner,Ezech. 33. but rather that he shoulde tourne and lyue, as he sayeth by the Prophete: My desyre is not, that any manne shoulde dye (sayeth the Lorde God) returne and lyue. Agayne: As surely as I lyue (saieth the Lord God:) I wyll not the deathe of the vngodly,Ezech. [...]8. but rather that the vngodly turne from his wayes and lyue. Turne, O turne from your wicked waies, and wherfore will ye dye, O ye house of Israell? For where as our hertes thynke, that God is a cruell Iudge, with whome synners haue no hope of forgeuenesse of theyr synnes: it is a false imagination. For thys ought not to take awaye our hope from the mercy of God, because the lawe is so fierce and vnmercyfull agaynst synners. For the Lawe dothe but her office, declaryng what the Iudgement of God shall bee agaynst synners. Neyther canne the cause of synners bee otherwyse,The lawe. if it be examined by the Lawe, whyche accuseth, curseth, condempneth, woundeth, and kylleth so manye as it fyndeth gyltie withoute exception. For synners muste needes abyde the sentence and Iudgemente of the Lawe, because of the ryghtuousnesse, which GOD lawfully requireth of all menne. Yet for all that, the Lawe is no lette vnto God, but that he by hys grace maye restore theym, and sette them withoute all daunger, that were before condemned of the lawe. Who so euer therefore appeale frome God, thorowe the decrees of the lawe, cruell, and suche one as wil not be intreated, vnto god mercifull, and such one as wyll not the deathe of synners, and falle downe before the Lorde with this seruaunt, and desyre mercye, they without doubte obteyne the inwarde mercy [Page] of Gods moste mercyfull bowels, as the testimonie of Christe is here, that the bowels of God yearne and are moued, when synners are driuen by the lawe and synne to destruction and euerlasting bondage. Wherfore when thou feelest thy debt, haue thy recourse with this seruaunt to the mercye of God, and thynke for a suertie, that it is Goddes will, that thou sholdest not dye, but haue euerlastyng lyfe.

And what is the meane by the whiche God would haue mercy vpon vs, the Gospel sheweth in other places, euen that the sonne of God Iesus Christ is becom man for vs synners, and toke our syns vpon him, and satisfied for them by his death. Loke where this faith is, as touchyng Christ & his deathe, there is the wrath of God ouercome, so that he suffreth himselfe to be reconciled to man, and is no more angry with him. For he hath declared in Iesu Christe, that he hathe a verye prompt & redy mynd to mercy, whiche hath mercy on vs, as the father on his chyldren. For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue,Psal. 103. Gen. 3. set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman.

And thys is oure doctrine, which thanks be to god in our Churche is sette foorth syncerely and withoute fault, that remission of sinnes cometh vnto vs only by the grace and mercy of God: As it is described in thys place by the seruant, which oweth such a great summe but yet obtaineth a quittance of it, not by merite and desert, but onely by mercy and grace, and that only for this, that he sticketh sure to grace, and prayeth for the mercy of God. Wherfore the doctrine of the Papistes is erronious, false, and blasphemous, whenne they [Page] preache as concernynge remission of synnes. For they caste menne with theyr vnpayable dettes vnto theyr owne workes. But when we teache, that remyssion of synne is onely to be asked of God by Christe, they condemne it as heresie and false. But iudge thou thys by the true meanyng of the Gospell, which of vs both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ, or they that persuade mē to works and satisfactions? To be brief, al this sermon tendeth to this end, that we shold learn that God hath mercy on vs freely, and forgeueth all our debt for naught.Esa. 43 Christ admonisheth vs here, as touching this grace, that we also by this exā ple shold behaue our selues likewise, & shew no crueltie towarde our neighbour, for that we haue receaued the remittyng of so great debtes from God. For other wise can they not do, that acknowledge truly ye remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe, and in the meane tyme hee doothe teache, what is the way vnto Saluation, whereby we myght obteyne grace and Remission of synnes.

The seconde cause is, when Christ requireth of vs, to consyder well the wronge and damage doone vnto vs. For yf that wee trye all thynges by a iust balaunce, we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes, in comparyson of the debte of the hundred pence, that our neighbour dooth owe vnto vs. If thys bee welle consydered, it wylle admonyshe vs, where as GOD hathe forgeuen vs so greate a summe, that we shold not to straightly require our minute, but iudge al things according to equitie. For what are a hundred pens [Page] in respecte of tenne millyons of talentes? Wherfore these thynges wyll make vs ashamed, and not without a iuste cause, yf that wee, whyche haue gotten Remission of so greate thynges, wyll not pardon our neighbours in lytle thyngs. They do not well esteme the mercy of God, that are so strait to their neighbors.

The third cause is, that Christe in this Parable calleth vs all seruauntes. Thys seruant (sayeth he) went foorth, and chaunced vppon one of his fellowe seruantes that owed vnto hym an hundred pence. Thys also might worthily adhort vs vnto mercyfulnes, and withdraw vs from reuengyng. For we are but felow seruauntes, and all we haue one Lorde, whose propre office it is to reuenge all trespasses, whose maiestie is not to be resisted, nor hys power to be mynished: neyther will he suffer thee, if thou do so: as he saith in an other place:Deut. 32. Rom. 2. Heb. 10. Leaue to me the reuēging, & I wil reward (saieth the Lorde:) For without thy reuengyng it is Gods office to punyshe syn. And to thys ministration he hath not onely the deuyll, that vexeth the body and goodes, when GOD permytteth hym so to doo, but he hath also certayne powers in the earthe, that euerye one for theyr parte shoulde punyshe and reuenge, that is, the parentes, and officers. All these are commaunded to be a terrour and feare to euyll woorkes. To these reuengers must al flee vnto, that suffer wrōg eyther in Cities, or in housholdes. For they are all felow seruantes, and ought not to reuenge their owne wronges. If any haue an office to punyshe, and yet punysheth not, GOD wyll not leaue hym vnpunyshed. For hee doothe not onely challenge thys for his owne office: But hee hym selfe also, whenne these reuengers appoynted of hym, ceasse frome dooynge [Page] their dutie, exerciseth reuenging for the oppressed and vexed. Wherfore all men must beware yt they reuenge not their owne wronge. This is the meaninge of Christes saying, wheras he sayth in the parable: This seruant fell vpon one of his felow seruants.

The fowerth cause is. He that will not also thinke vpon the greatnes of Gods mercie, and the litle and small debt of his felowe seruant, in whom he hath no power but is only a felow seruant, and would require his right rigorously of hym, he shall do nothynge els by this meanes then cause, that this rigorousnes and cruell bytternes can not longe lye hid. Other Christians will take this greuously, and will bringe this crueltie of this seruant to the lords eares: That is to say, that vniust pride and vnmercifulnes, will geue and moue the holye spirite in Christians, that they in their sorowe wyll make their pitiful complaint vnto the Lord. And let no man thinke, that this complaint shall fall voyde. For although that god wolde of hym selfe neglecte this wrong yet shoulde he be constrained by Christian mennes prayers, not to neglecte it. Therfore as the prayers of the righteous are not voide, so shal not the common curses of the people, and the crying out for reuenginge, fall voyd and frustrat. And therfore Christ will not haue vs neglecte them, but for feare of this perill to shew our selues gentle to our felow seruants.

Then shalt thou perceaue in dede yt there be some, yt for this thy gentlenes, wyll wishe all prosperitie and successe to thee again. Wherfore these men can neuer thriue, that regarde not the cur [...]ngs and blessyngs of of the people. As it is to see in time of dearth. The miserable multitude curseth ye couetous [...]gardes [Page] as Salomon sayth in his Prouerbes: The people curse hym that hydeth his grayne,Pro. 11. but blessynge is vpon them that sell. But the vngodly couetous regardeth this not. But consider thou, whether this curse be not effectuous, wheras they with all their goods are compassed about with all troubles and miseries. Wherfore this is not to be estemed lightly, wheras Christ in this place sheweth howe we should beware, that we geue no occasion to make our felow seruantes to complaine vnto the Lorde, and shewe what they haue seen in Iudgementes. For it is an horrible thing that foloweth. The lord, saith he, called the seruant vnto him.

And this is the fyfte cause, yt thou mightest thinke wel vpon this end. For if thou wilt shewe no mercie vnto thy felow seruaunt, but requirest thy right rigorously, thinke not, yt god wil winke at it, & lay nothing to thy charge for it. But he will declare this his reuenging both at other times & specially in the latter Iudgemēt, whē he shal geue his greuous sentēce against thee. Euen that thou be deliuered to the tormenters, vntil thou payst the whole debte. What speciall thing shalt yu haue then for thy stubburnes? Wheras thou with thy gentlenes & mercy to the neyghbour sholdest haue god mercifull vnto thee, and shouldest haue escaped scotfree from all thy debtes: Nowe shalt thou fele him vnmerciful, & yt he wil pardō no part of thy debtes And this is nothing els thē according to ye Prouerbe, to take vp the stalke & let go the eare, wheras thou castest awaie many thousand, to winne one halfpeny: Although this parable is farre beneth ye matter, wtout the which a mā can not obtaine remission of sins, but is constrained to sustaine ye euerlasting wrath of god.

[Page]Wherfore Christ cōcludeth & saith: thus shal my heauenly father deale with you also, if you forgeue not euery man his brother frō the bottom of your heart al their offences. He sayth, that we are brothers, therfore there ought to be no enmitie and hatred among vs. Howbeit our infirmitie is so great, that we shal neuer liue without offending eche other. But what doth god require of vs? euen that we shold not liue in hatred and strife, but from our heartes forgeue one an other, and thynke this: he is my brother, why shold I be so cruell against him? Seing God is so good vnto me, and forgeueth me suche a great summe freely for Christes sake, what should I estime my selfe so highly and disdaine to forgeue my brother suche triflynge debtes? If I maye come to that point, that he will forgeue me. I will be right glad to suffer my neyghbours debte to be stricken out of my counting booke. Yea and will thancke god also for that he of his mercie hath pardoned me, wheras he might haue required of me vnnumerable debtes and caste me to be bounde in euerlasting chaynes.

And this is the doctrine, whiche the Lorde Iesus Christe putteth forth to his people this day, euen that we should refraine our selues from wrath and reuenging, & forgeue our neygbour gladlie, that so we may be sure that god forgeueth vs.

But daylie experience teacheth, howe disobedient we are in this behalfe, and howe obedient we are in folowing the deuil, whansoeuer he moueth vs to wrath, to reuenge, and to all that he requireth of vs, althoughe it be to our greate damaige. For Christes saying is true. If thou forgeuest, thou mayeste [Page] be sure god will forgeue thee, so that if thou be mercifull, thou shalt still obtaine gods mercie. If not, loke for asuretie, that God wilbe mercifull vnto thee. If thou hast a pleasure to reuenge, then muste GOD do likewise vnto thee. And yet thou canst reuenge and hurt for a time, but gods reuenging and wrath, which thou procurest by thy folishe and impotent wrath, hath no end. And this reuengynge of thine hath no iust cause. For all power of reuengyng belongeth to God and not to thee. And thou mayst be sure, that if thou resigne thy right of reuenginge to god, and preuentest him not through thy hastie wrath, then he wil reuenge and punishe it muche more greuouslye, then thou woldest desire.

But howe it goeth with them, yt are so desirous to reuenge, may wel be perceaued, if men wil cōsider but this, how synne is punished by him. For they that are geuē to wrath & desire of vengeance, are so fare out of Charitie through ire, that at last they cease from saying of the Lords prayer. For here is ye sharpe nayle alwaie in their sore,Math. 6. which continually pricketh. Then wheras they are cōmanded therin to pray vnto god for the forgeuinge of their trespaces, as they forgeue other that trespace against them. Here they know that if they cā not obtaine forgeuenes of their owne trespaces, except they forgeue other, that then they shall neuer obtayne it. Wherfore lest they shoulde by this meanes geue iudgement, to their owne damnatiō, they neuer say that prayer. And what thynge maye we thyncke that the deuil can deuise more greuously and cruellye against a man:Prayer. than to brynge hym in suche case by wrath and anger, that he dare not pray?

[Page]And what shal a Christian man do if he can not pray? If prayer, whiche is the onelye refuge of Christen men, be taken frō them: than must all go to nought. Yea and all suche also beginne to refuse the communion, and so therby depriuen themselfes of great confort and solace, which they thereat shoulde receaue againste syn and greife of conscience. But were it not muche better for them, to suffer wrong & to lay aside all wrath, rise it neuer of so iust a cause: then this by their stubburnes to purchase gods wrath and heuie displeasure? Wherfore he that feleth his heart thus to be hardened with desire of reuengyng, let him looke in this gospell, and behold as in a glasse what greate danger he is in, and let hym pray vnto God for forgeuenes, for that he hath so longe time borne hatered in his heart against his neyghbour, so proudly despisynge the Iudgement of God. And let him also forthwith begin to forgeue his neyghbour from the bottom of his heart, least he fall into the Iudgement of god, before he obtaine remission of sinne and life euerlastyng, through Christ our red [...]mer and sauiour. The whiche thing the mercifull God and heauenly father graunte vs. Amen.

The xxiii. Sonday after trinitie Sonday The Gospell Math. xxii.

THen the Phariseis went out, and toke counsayle howe they might tangle him in his wordes. And they sente out vnto him theyr Disciples with Herodes seruauntes, saying: Master, we knowe that thou art true, and teacheste the waye of God trulye, neyther carest thou for anye [Page] man, for thou regardest not the out warde appearaunce of men. Tell vs therefore howe thinkest thou? Is it lawfull that tribute begeuen vnto Ceasar, or not? But Iesus perceauynge theyr wyckednes sayde: Why tempte ye me ye hypocrites? Shewe me the tribute moneye. And they toke hym a penye. And he sayd vnto them: Whose is this ymage and superscription? They sayde vnto hym: Ceasars. Then said he vnto them: Geue therefore vnto Ceasar, the thyngs whiche are Ceasars, and vnto God, those thynges whiche are Gods. When they hearde these wordes, they maruayled and left him, and went theyr way.

THE EXPOSITION.

THe cause of this gospel depēdeth hereof, that the Iewes in the law of Moses had such a promise:A conditional promese made to the Iewes If they kept the commandementes of God, they should haue a kyngdome and a kyng of their owne, & neuer be subiectes to any strāge gouernour. They trusted so much to this promise, that they thought they shold neuer loose their kyngdō. And although at yt presēt they serued a strāge ruler, yet they thought, yt they had not lost their right of ye possession of that their kingdome. And therfore they many times rebelled against ye Romains,The cause of rebellion amonge the Iewes. when they had neuer so litle occasion offered, to this end, that they might recouer again their kingdome and imperie, although many of them dyinge for ye matter, they neuer preuailed against the mightie Romains. And albeit wt al their iurisdictiōs, cōmotions, & rebelliōs they did so litle, yea rather nothīg, profit, yt al things at al times grewe to be worse & worse: yet for ye recouery of their [Page] right, which they thought to be right good & lawfull, thei left nothīg vnattēpted. This is a meruelous exāple of hypocrisie. The Iewes could both nobly & notably bragge & boste of ye promise yt was made vnto them cō cerning the proprietie of their kingdom, & the cōtinual possession of the same, but they neuer remembred ye cō dition, which was, if they kept the cōmandements of God & walked in his wayes,We wold also haue heauen but we do nothing worthie of heauen yt they mighte obserue yt for ye promise sake. They wold haue the kyngdō made sure vnto them, & yet the obedience, whiche they promised to god, they performed nothing at al. The kingdom, said they, is ours: it is promised to vs, therfore wil we by no means suffer it to be takē away frō vs: euen as stubborne & disobedient seruants alledge alwayes their couenaūtes & bargaines, whatsoeuer they do afterward. But they ought to know,Seruauntes. yt as ye maister is bounde to performe ye couenauntes and bargaine made wt his seruant: so is ye seruant first of all likewise bounde to worcke, & diligētly to do yt, which his vocatiō & callīg requireth, & what his masters will is yt he shold do. So was ye matter also with ye Iewes. They rebelled against god, & vtterly neglected this cōmādements, & yet wold they enioye their libertie. Therfore this was a waighty & earnest question amōge them, whether they ought of right to obeye the Emperour of Rome, which was a stranger, & none of the Iewes stocke, seyng they had so euident and plaine promise, yt they shold haue a kyng of theyr owne. And about this matter come they now to Christ,Why the phariseis and herodians came to christ that they may snarle him, and take him in a trappe (as they thought) what soeuer he answereth.

They ioyne vnto thē Herodes seruāts, & demaūde, whether it be lawful to pay tribute vnto Cesar, or not. For thus they were persuaded & surely thought, that [Page] if Christ answered: It is lawfull: he shoulde fal into the indignation of the people,Note the subtiltie of the aduersaries. and be counted to haue done a greate faulte, for asmuche as he spake that, which was contrary to the law of God. For the promise was, that this people should haue a kyng of their owne bloud, and that they should haue no strangers to reigne ouer them. Now on the contrarie side, if he should say, that it is not lawfull: then were there no waye with hym but present death. For the Romains would neuer suffer that. Christ therfore after theyr iudgement, muste nedes be taken in a trap and fal into present danger, whether he doth affirme or denie: so maliciously go they about to snarle Christ, and to cast him into danger.

But what followed? how handled Christ ye matter? verely euen so,There is no wisdome no forcast no coū cell that can preuaile against the lord saythe Salomon. yt he cut his aduersaries throtes wyth their owne sworde. Shewe me, saith he, the tribute money. And when they shewed hym the coyne accordinge to his request, he demaunded of them, whose image and superscription that was? The Phariseyes thinckyng that their deuice should nothing be hindred by their answer,Pro. 21. said: It is Cesars. Christ hath nowe that he desired, and therfore streightwayes he answereth them to the question: If ye, saith he, saye, that this is the image and superscription of Cesar, then according to your confession geue Cesar his owne, and that whiche is due vnto him. For why should ye not geue that to Cesar, whiche ye your selfe saye, that it is his. This could none otherwise be vnderstāded, but yt they cōfessed, that they had receaued Cesar to be their Lord, ruler, and gouernour. Therfore it was no harde matter for Christ, euē by their owne wordes to tourne the whole matter vpon their owne heades, that he [Page] shold not take that awaye from Cesar, that was Cesars in dede, euen by the confession of them, that put forth the question. And this is the cause of this gospel, a moste wise and prudent stratageme, or a politique subtilitie or subtile policie of warre, wherby he casteth his aduersaries into that snare, which they had prepared for him. Their desier was to snarle him in his answer. For they thought, that Christ durste neither affirme nor denie the matter. Christ prouoketh thē again to answere, and when they haue answered, they are snarled in their owne snares, taken in their owne trappes, and perceaue right wel, that their deuise was naught and plaine folyshnes, yea and most pernicious to them selfes.

In this historie two thinges are dilgently to be cō sidered, noted, & marked.Twoo thinges are to be learned of this historie. First in this example of the Iewes, let vs learne our peruersitie and frowardnes. We gladly complaine, when we are oppressed, and alwayes thincke that we haue wrong done vs. And it is true, if we consider the state of the worlde, we are many times iniured and wronged. And afterwarde we thincke, that we haue a iuste and sufficient cause to set forth our right, and to accuse the violence & iniquitie of other, so that there is no end of complaining, as here the Iewes cōplained of ye Romains for vsurping their kingdom. For what iuste cause had the Romains against the Iewes? Therfore by this cōparison they were certain,In all miseries our sinns agaynste God are to be considered. that they had the best and greatest right, and the most iust title to the kyngdome. But yet there was a fault in the Iewes. For although thy neyghbour doth the wrong, yet must thou cōsider the matter more depely, and thincke on this maner: what if I haue moste greuously offended the Lorde my [Page] god, and haue longe before this deserued, that he shold take awaye from me not only this my ritght, but also my very body and lyfe. This one thyng must we learne. For this semed very greuous to the Iewes, to be subiectes to an heathē Emperour. They thought thus with thē selues: We are the people of God. The heathen know nothing of god. They are defiled with Idolatrie, with adulterie, whoredome, dronckennes, & all other kynde of wickednes: why then shoulde we serue them, & knowledge them to be our lordes and rulers. But they that feared god, & prayed vnto god for their deliueraunce, trusted litle or nothing at al to their right & title, neither did they bragge of yt matter. For they perceaued right well that they had deserued that plague, if it had ben much greater. For as cōcernyng ye doctrine yt was publiquely & cōmonly taught, it was very corrupte & vnpure,The miserable face of the comon weale of the Iewes as ye Euangelical historie testifieth, the common wealth was not iustly & vprightly gouerned. As for couetousnes, vsurie, pride, drōckēnes, bancketing, fleshely pleasure, & suche other vices, they were cōmonly vsed, yea & that frely and without punishment, as it is also among vs at this present daye. Among ye Iewes there was nothing almost in good order, whether we respecte duties towards god or mā What shold god now do? Shold he dissēble & wincke at such & so great contempte both of himselfe and of his word, & in the meane while defende these naughty packes with their right & title, when they to set forth his honour would do nothing at all, nor amende any thing that was amisse? Uerely God had here a iuste cause, that forasmuch as they did cast awaye so beastly the right of God, he also should suffer the right of this people to decay and come to naught.

[Page]For the Iewes had not their kingdome on this cō dition, that it should stand for euer.The right is claymede, the condicion is forgotten. For god gaue thē that kingdom vnder a certain cōdition, whiche was that they should performe, that, which he commanded them to do. On this maner was his promise: If they were righteous and obedient, and kepte his commandementes. But they would haue this promise wythout any condition, although they on their behalfe shewed no obediēce at all. A good kynde of people, which would haue all things, & do nothing, yea they shoulde haue remembred this rule: do thy dutie, & so shalt thou receaue what is due vnto thee. If an husbandeman of the countreye plaiteh the vnthrifte and riotously spendeth awaie that he hath, so that he payeth not his rent at the time appointed: is he iniuried & wronged, if he be put awaye from his farme, & that farme hired forth to an other, which is better then he,Note and practise. and wil kepe his couenaūtes better? Therfore must we also learne to moderat our complaining, and not onely consider our right, and what vnright our neyghbour doth vs, but also what gods right is, and howe vnrightly we haue dealte with hym, and so paciently and humbly lyftynge vp our heartes & handes vnto god, mekely & reuerently say: I haue not deserued, that this mā shold do me this iniurie & wrong. Notwithstāding I must let him go, & loke vpō my selfe, & cōsider how ye matter goeth betwene god & me. Oh, there finde I a great & lōge register, which declareth vnto me, yt I am ten times worse, & yt I haue ten times, yea ten thousand times more offēded god, thē my neighbour hath offēded me. Therfore wil I paciētly beare this litle displeasure yt my neyghbour hath done against me, lest God seing my fearce & cruel minde against my neighbour reuēge [Page] also and punishe that wickednes, whiche I haue committed against him. O Lord, forgeue me, handle me not according to my deserte: and I will also gladly forgeue, whatsoeuer is done againste me.

For it were againste all right, that we shoulde so greatly vrge & force our right, which haue so vnrightly dealt with God concerning his right. He that can preserue, kepe, and defende his right, life, and goods by lawfull meanes, doth wel. But he that can not this do, let him not outragiously complaine, but quieting himselfe, let him with a contented minde saye: That should be my righte, and they that thus wronge me, do very vniustly: Notwithstanding I franckly and freely confesse, that before God I haue deserued farre more greuous thinges. And by this meanes we shall not be lyke the Iewes, which thorow their own wickednes were the cause of all their miseries and plagues, and yet thought to enioye their right and libertie, although they had cast out God among them from his right longe afore: euen as euill subiectes shoulde require of their maiestrate helpe and defence againste their enemies, and yet would be free from paying tribute, toll, rent, subsidie, and such other paymentes that are due from them to the maiestrate.Maiestrates. But God aforeseing this, hath geuen the maiestrate a swearde, that he shoulde compel the vnwilling and disobedient. The cōmon people also would gladly haue Pastours and preachers among them,Preachers. and yet do they defraude their ministers most vniustly of their tythes and other dueties,The wickednes of the common people against their Pastours. which they ought of conscience to paye. And forasmuche as the spirituall Pastour hath no power to compell them, that refuse to paye their duties: the miserable caytiues poll, and pill, bribe and steale, defraude [Page] and conuey from the good pastour, which continually both in prayer and exhortation watcheth like a faithfull sheppeheard for the saluatiō of their soules, all that euer they can, & thincke it well gotten good,Math. 10. Luc. 10. [...]. Cor. 9. although they haue gotten it neuer so wickedly and vniustly. I sweare▪ say they, by Iesus Christ: It is wel gottē, that is gotten of a Priest. The godly maiestrates in this behalfe ought to maintaine the right of the Pastours, and seuerely to punishe such rebelles as walke inordinatly, and wil not paye their duties.Deut. 2 [...]. The worckeman is worthy of his rewarde, sayth our Sauiour Christ. The blessed Apostle writeth who goeth a warfare any time at his owne coste? Who planteth a vineyarde, & eateth not of ye fruite therof? Or who fedeth a flocke, and eateth not of the mylke of the flocke? saye I these thinges after the maner of men? Saith not the lawe the same also? For it is written in the lawe of Moyses. Thou shalt not mosell the mouth of the oxe, that treadeth out the corne? Doth not God take thought for oxen? Saith he it not altogether for our sakes? For our sakes no doubt is this written, yt he which eareth, should eare in hope, & that he which thresseth in hope, should be partaker of his hope. If we sowe vnto you spirituall thinges, is it a great thinge, if we reape your bodely thynges? &c. Do ye not know, howe that they, which minister about holy thinges, lyue of ye scripture? They which wayte of the temple, are pertakers of the temple. Euen so also did the Lord ordaine, that they whiche preache the gospell shoulde lyue of the gospell. Againe he saith: Let him that is taught in the word,Math. 10. Luc. 10. Galat. 9. 1. timoth. 5. Deut. 25. minister vnto him, yt teacheth him, in all good thinges. Be not deceaued: God is not mocked. Also in an other place: The elders that rule well, are worthy of double [Page] honour most specially they which laboure in the word and teaching. For the scripture sayth: Thou shalte not mosell the mouth of the Oxe that treadeth out the corne.Luc. 10. And the labourer is worthie of his rewarde.

But if ye maiestrate be negligent, & will not loke to this matter, as he ought, & as he is boūd by his office, so yt by this meanes ye vngodly parishioners are encouraged to go forth in their wickednes, & to wthold frō ye pastours yt is their due: is it to be thought yt those vngracious people shal escape vnpunished? Nay verely. What shalbe ye end thē? verely if ye pastour be not able to folow his right,God wyll reuenge the cause of the spiritual pastours. god wtout doubt both is able & also wil do it. He wil sēde to those caterpillers, plagues, & pestilēces, to destroy both mā & beast. He wil sēde theues to robbe & spoile those cormorāts goods, he wil sēde also tempestes to destroy those things yt are necessary for their liuing as their corne,Be holde the Parishioners and beware. their wine, their herbes, [...]heir fruites, &c. Yea he will sende those vnrighteous persons short & fewe dayes vpon the earth, & geue their goods, which they vniustly gotte, to other, which shall as wastefully spend thē, as they warely & niggardlye kept them. Nowe what then haue these leude people gottē by this their deceipt to their pastours, in defrauding thē of their duties? verely ye anger of god, a wicked cōscience, a giltie minde, losse of their goods, corne, & cattel, short life, & an vtter dissipation of all that they haue, as I may speake nothing more greuously. Whē men are thus iustly plagued for their sinnes, thoughe they cōplaine, yet shal they receaue this answere. Why, ye haue no nede to cōplaine. There hath nothīg chaū ced vnto you, whiche ye haue not worthely deserued, loke vpō your couetousnes, pride, gluttony, drūckēnes whoredō, adulterie, enuye, malice, cōtempt of ye worde, [Page] disobedience to the maiestrats, dishonour to their Pastours, carnall securitie, carelesse life, &c. haue all these your euils deserued no plagues? It is ye great mercy of god, that ye & all yours are not cōsumed with fire and brimstone frō heauen, as Sodome & Gomor was. Your sinnes are ye occasion, that ye are thus afflicted.Gene. 9. So doth Christ in this place admonish ye Iewes also, yt seing they haue lost their kingdō, & be now brought into the power of ye Romains, they shold not so greatly cōplaine of loosing their right, but rather consyder their sinnes, which are ye occasion of all their plagues, miseries, & punishments, which they nowe worthely suffer: again, seing yt they haue not performed yt vnto god, which they ought him, yt god is no more boūde to performe yt he promised thē. But this could ye Iewes by no meanes be persuaded, yt they were dispossessed of their kyngdome for their synnes sake, & that therfore they ought to take it paciētly & quietly. They obiected alwayes their right & title, & yt they had greatly wrong done vnto thē. But all this profited nothing at all, seing ye God was otherwise determined for the punishemēt, of their sins, yea & yt worthely & not without desert. Therfore he sendeth the Emperour of Rome vnto them, which cōpelleth them to obey, will they, nil they, For the kyngdom was not otherwise promised to the Iewes, then vnder a cōdition, yt is to say, if they serued god according to his word, lyued vprightly, did no mā wrōg, &c. If they did not this, it was told them plainly, that they shold loose their kingdom, & they become subiectes to a strāger.Oure synnes are the occasion of all our [...]. And thus must we also thincke in all our miseries, calamities, and wofull chaunces. Our sinnes are the occasion of them all.

The Turke is a more fearce and cruell enemie to [Page] the Christen religion, then any Prince in the worlde, although neuer so sauage and barbarous, and daylye getteth victories of vs Christen men, so that by this meanes his empire is maruelouslye enlarged, and he become a most mightie and stronge Prince. Nowe in the consideration of this matter, where shall we beginne, of the Turke, or rather of our selues? verely of our selues. We thorow our sinnes haue geuen hym entraunce into the Christen borders: we haue weakened our selues, and fortified him. We haue geuen him prosperous successe in his warres, & many noble & notable victories against our selues. Our sinnes against God, and our wickednes one against an other, hath brought this thing to passe, so that whatsoeuer we suffer at the Turckes hande, we suffer it worthely & according to our desertes.

The Papistes also go forth to defende their Idolatries and supersticions,The papistes and most cruelly persecute and put to death the true professours of gods trueth. We wold gladly haue their Idolatrie and tyranny taken awaye, that we might haue the gospell of our Sauiour Christ quietly and freely preached and taught among vs. But why then do not we, yt know the gospell and professe the same with our lyppes, repent vs of our former wicked life, and so lyue, as it becometh them that professe Christ? Howe can God otherwise do, then suffer suche Idolatrous tyrantes & tirannical Idolaters to lyue and raigne among vs, to persecute, and plague vs, to beprickes and thornes in our eyes, seing that with our mouth we professe that we know God,Tit. 1. but with our workes we vtterly deny hym, as the Apostle saith? Thus muche haue I spoken concerning the first part of our gospell.

[Page]In the seconde parte we learne,Ciuile regiment is approued of god. that there is a difference betwene the kyngdome of the world and the kyngdome of Christe, and that Christe in thys oure Gospell dothe not condemne the ciuile regimente, but rather confirmeth the same, with all the thinges that pertaine vnto it, as landes, possessions, tribute, families, and whatsoeuer other thynge maketh vnto the confyrmation and ornamente of the politique state. For where as Christe sayeth: Geue those thynges 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.Rom. 13. 1. Pet. 2. 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 [Page] that, whiche belongeth to God: that is to say: Beleue in Iesus Christe, heare his Gospell, and embrace the same: Lyue in ye feare of God: Be obedient to his cō mandementes: 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,The temporall Magistrate maye not trouble the kyngdome of Christe. 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,Rulers commandyng agenst god, are no [...] to be obeyed. 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 [Page] 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,Note well. 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.Act. 5. 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,Subiectes maye not rebell agenste theyr Rulers be they neuer so wycked. yt 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 ye heuēs. And if it so be, yt one of their [Page] 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,God is more to be obeyed, then man. 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,Math. 10. 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.

Cesar what it signifieth in thys our gospell.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,Apoc. 20. shall bee but shorte and transitorye, and after that thou shalte suffer the peynes of euerlastynge damnation in that moste horrible lake that [Page] 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 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,Note well. 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.What is Cesars. 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, [Page] 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 th [...]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,O tiranny. 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 [Page] Sainctes, Pylgremages, Purgatorie, pardons, the Monasticall lyfe, the syngle lyfe of Priestes, the receiuyng of the Sacrament vnder one kinde,The doctrine of the papistes. 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,The receauynge of the Sacramente vnder bothe kyndes. 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.Math. 16. 1. Cor. [...].

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.Sedicion agaynste the Magistrate neuer escapeth vnpunyshed. 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 [Page] 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 [Page] kept betwene these two kyngdomes, that there bee made no confusyon, that GOD maye haue hys,A christen magistrate ought to kepe a measure in his exactions. 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 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.For the defene of theyr contreye all men oughte to bestowe bothe lyues and goodes. But in all other matters, ye magistrate ought not to forget righteous moderatiō & tēperat rule, yt he oppresse not his subiects with vnrighteous and vnlaufull exactions, but be [Page] 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,Psalme. 12. 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.

[Page] 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 shalbe 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 [Page] 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.Marc. 11. 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,Marc. 5. 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 ye 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 [Page] 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.How the woman touched Christe. 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 comfoorth, 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 cō fesseth [Page] 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,From christ alone muste we looke for all healpe, in oure aduersitie. 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 [Page] 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,The force of faythe. 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, [Page] or ells they must be lefte vndoone: I speake of things pertainyng vnto saluation.Rom. [...]4. 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,Luc. 8. 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 [Page] 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 notwithstā ding 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 ye fathers minde, & that the example and incredulitie of the men that were there 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, yt were present, to accōpany the corps vnto ye burial, for to depart & to go [Page] 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 yt she was dead. But Christ affirmeth, yt she is not dead, so that now this only remaineth, yt he proue his sentence to be true be shewing yt 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 [Page] sleape: he might worthely reioyce, yt 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,Reason can not comprehend the mastereis of god. 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 yt 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: ye 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.

[Page]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 yt 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,with Christen eies must wee consider all thinges. 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 ye time of dearth, pestilence, &c. Then the world vseth to iudge. All men behold & loke vpō the present abundāce: [Page] 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,Note. 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, [...]ath. 21. Exod. 3. 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 [Page] of sinne is necessarie, and the glorie of righteousnes ought to be in sight.Marc. 16. Mat [...]. 26. For the worde of Christe in baptisme is: He that beleueth and is baptised, shalbe saued. Again, his worde in the supper is this: Take, eate,1. Cor. 113 this is my body that is broken for you: Drincke: This cuppe is a newe Testament in my bloud, which shalbe shed for you vnto ye 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:Iohn. 8▪ 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 [Page] 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.

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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 ye fourth sonday in lent. Secondly, on this present Sonday, as ye haue hearde. And albeit we treated of this Gospell in [Page] 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 cō forted thorow the mercifull promises of god againste the care of the bellye.Belly care is a g [...]eat enemy to religion. 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, dissimulation, fayned frendshippe, contempte of true religion, and such other most vile and wicked vices, which are practised in this our time, yt 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,All care of lyuinge is to be cast on christ. and as for all other thinges cast our care vpō him. Therfore taking [Page] an occasion thorowe this miracle, we will exhorte all godly men to caste all care for their liuinge vpon Christ, which is careful for ye 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 shalbe a moste present remedy againste ye 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 ye 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 [Page] 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.Math. 6. 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 ye 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 ye meate,Iohn. 6. not for that meate which perisheth, but for ye 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.Exod. 20. For what other thing meaneth this commandement: Thou shalt haue no strāge gods in my sight: but yt we shold trust to ye goodnes of god, alon, & aske and loke for at his hande all good things both for body & soule? He that is infected wt belly care, depēdeth [Page] 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,Math. 6. 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.Sentences concerninge gods prouidence. For thus saith that Princelike Prophete Dauid in his psalmes: They that feare ye Lord shall haue no scarsenes.Psal. 3.3. They, whiche seke the Lorde, shall want no good thing. Beholde, the eyes of ye lorde are vpon them that feare hym,Psal. 34. and vpon them yt 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,Psal. 55. Psal. 105. Psal. 4.5. 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.Psal. 146. The Lord geueth meate to the hongrie. Kynge [Page] Salomon also Dauids sonne saith: The Lorde wyll not let the soule of the righteous suffer honger,Pro. 10. 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,Eccle. 1 [...]. 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:Tobi. 4. 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 thing.Phil. 4. [...] timoth. 6. 1. Pet. [...]. 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, [...]ohn. 14. 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,Examples. [...]xod. 6. that God in times past [Page] 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 ye Prophete? How liberally God dealt with the wydow of Sarepta Helias hostesse,3. Reg. 17. who knoweth not? did not the Angell of god take Abacuck the Prophet by the top, & bare him by ye heare of the head, & thorough a mightie wynd set him in Babylon vpon the denne,Dani. 14. where Daniell was prisoner for ye Lords cause, & gaue him ye meate, which the Prophet had prepared for his reapers? Our Sauiour Christ being at a certein mariage,Iohn. 2· whē they lacked wine, supplied their necessitie by turning water into wine.Iohn. 6. And in ye 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 ye fragmēts. At an other time in like maner,Math. 15. Marc. 8. with seuen loues & fewe litle fishes he fedde foure thousand menne besides women and children, and yet there remained seuen baskettes ful of ye 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, [Page] 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,Iere. 5. 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,Psal. 37. 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.Psal. 107. Again he sayth in an other place: He satisfied ye emptie soule, and fylled the hongry soule wt goodnes. These present places & such like declare, yt god wil not forsake ye faithful, but yt he wil helpe & blesse them in all their necessities, as god himselfe saith: I wil not faile thee,Iosue. 1. 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 ye word of god,Heb. 13. 4. Reg. 4. Eccle. 11. & exercise thy selfe in it, & remaine in thy vocatiō. Let it nothing moue thee, yt 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 ye goods of ye righteous. This place fortresseth vs against ye couetousnes of ye 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 [Page] 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,Labour is not forbidden, but gredy carefulnes. and yet committeth all care to God.

Therfore he that desireth to lyue in this worlde cō modiously, 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 ye 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 yt 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 ye goods of the worlde: neither can they haue any quietnes in [Page] 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.1. timoth. 6. Blessed S. Paule paynteth out this matter very lyuely and truely. They, saythe he, that wyl be ryche, fall into temptation and snares and into many foolyshe and noysome lustes, whyche drowne men into perdition and destruction. For couetousnes of money is the roote of all euyll: whyche whyle some lusted after, they erred from the faythe, and tangled theym selues with manye sorowes. But thow manne of God, flee such thynges. Folow Ryghtuousnesse, Godlynesse, Faith, Loue, Pacience, Meekenesse. &c. These woordes of the Apostle proue sufficiently, that the wycked and vngodlye are troubled wyth meruailous great cares and lustes, yea and holden captiue at the deuyls pleasure: in danger of perdition and vtter destruction: free from all goodnes and godlynes. These ragyng lustes and carkinge cares do so greatly vexe the vnfaythfull, that to satisfie theyr couetous desires, they attempt all kynde of mischiefe: to gette money, they spare no man, neyther are they afrayde of God,Couet [...]snes. nor stande in awe of Gods vengeance. For couetousnes blyndeth mens eies, and prouoketh them vnto all vngodlynes and crueltie, so that it is not without a cause called of the Apostle,1. timoth. 6. the roote of all euyls. But Faith delyuereth vs frome all these thynges.Faythe. For faith taketh away from vs all bely care and pensiuenes for the sustentation of this present [Page] lyfe: it worketh accordyng to her vocation and callyng: it taketh in good part, whatsoeuer God sendeth, be it muche, bee it lyttell: it vseth no vnlaufull meanes to get the goodes of this world: it dependeth onely vpon the blessyng of the heauenly Father, and with that is abundantly content. Godlines is great riches (saith ye apostle) if a man be cōtēt with yt he hath. For we brought nothyng into the world: neyther may we cary any thing out. But when we haue foode and rayment, we must therwith be content.

Suche as are vngodly and wycked people take vnrestfull paynes for a lyttell and transitorie pealfe of thys worlde. To gayne and to gette, they spare no laboure, no trauayle, bothe by sea and by lande, yea and that many tymes not without great daunger of theyr lyfe. Uerily no lucre, no gayne, no aduauntage ought so to be estemed, that for that any man shold rashely caste hym selfe into a daunger, or hasarde hys lyfe. Notwithstandyng at this day all men in a maner wythout exception, are so geuen to couetousnes and fylthye desyre of worldly goodes, that for their sake they neyther spare good name and fame, nor life, nor substaunce: yea the saluation of theyr soules wyll they not feare to hasarde for to gette money, so that it is truely sayde of the Prophete: Frome the leaste vnto the moste, [...]ere. 6. they hange all vppon couetousnesse, and frome the Prophete to the Prieste, they go all aboute wyth falsehode and lyes. Agayne hee saythe: Frome the lowest to the hyghest, they folowe all fylthye lucre, and from the Prophete vnto the prieste, they deale all with lyes. [...]. 8.

But the faithefull wyth muche lesse busynesse and trauayle doo gette all good thynges at the hande of [Page] the Lorde, seyng that they fyrst of all seeke the kyngdome of GOD, and the ryghteousnesse thereof, and truste only to the goodnesse of God, and afterwarde eschewyng ydelnesse, they laboure in theyr office, euery man accordyng to his vocation & callynge. By this meanes it commeth to passe, that God blesseth theyr trauayle, and encreaseth theyr goodes dayely more and more, as the wyse manne saythe:Pro. 10. The blessyng of the Lorde makethe menne ryche: as for carefulle trauayle it doth nothyng therto. Thys is therfore the true and spedy way to waxe ryche, euen first of all to seeke the kyngdome of GOD,The true wa [...] to waxe riche and the righteousnesse thereof, to beleue the worde of GOD, to looke for all good thynges at the hande of God, to be content with that which is sufficient and diligently to labour in our office, euery man accordyng to his vocation and callyng: and so may we be sure to haue good successe in all our trauayles, so that we shall want no good thing They therfore are vtterly deceaued, which otherwise go aboute to gette the go [...]des of the worlde,Pro. 28. and will sodeinly waxe riche by right or by wrong. Heare what Salomon sayth: A man that dealeth faithfully, shall be fylled with blessynges: and he that maketh to much haste for to be riche, shall not be vngyltie. He that wil be ryche, all to sone, hath an euyll eye, and consydereth not, that pouertie shall come vpon hym.

Here we see, by this testimonie of Salomon, that the blessyng of GOD is graunted to the faythefulle manne: but contrarywyse, to hym that is vnfaythfull and couetous, pouertie and the curse of GOD is threatened, accordynge to our common prouerbe: Haste maketh waste. Agayn: Soone rype, soone rotten: Lette vs not therfore thorough infidelitie make [Page] to muche haste vniustly to be ryche, but lette vs paciently and with a faithfull mynde looke for all necessary good thynges at the hande of God: and so vndoutedly shall all thynges succede and come to passe accordyng to our desyre.

But yf we truste not God, nor cast all our care vpon hym, but walke in infidelitie and vnrightousnes: then shall we not onely labour in vayne, but also thorowe our incredulitie, wee shall prouoke the whotte wrathe, fierse anger, and the vnquenchable displeasure of almyghty God against vs. For God is most highly offended, when we beleue not his promises, but doubt of his fatherly care and bounteous liberalitie toward vs, whiche he hath confirmed, declared & shewed with so many signes tokens and miracles. Therfore Christ in a certayne place of the Gospell dyd vpbrayd his diciples by theyr incredulitie and vnbelefe, sayeng: Why take ye thought,Marc. 8. because ye haue no bread? Perceaue ye not yet, neyther doo ye vnderstande? Haue ye your heartes yet blynded? Haue ye eyes, and see not? And haue ye eares and heare not? Doo ye not remembre, when I brake fyue loaues among fyue thousand men howe many baskets full of broken meate toke ye vp? They sayde vnto hym, twelue. When I brake seuen loaues among foure thousande: Howe many baskets of the leauynges of the broken meat toke ye vp? They sayd seuen. And he sayd vnto them: How happeneth it then, that ye do not vnderstande? Here may we see howe greatly the slownesse and vnbeliefe of the disciples greued Christ, and how sharply he reproued them that by this meanes he myght heale and redresse their infirmitie. If we also wyll not caste away our vnbeliefe, surely we shal worthyly deserue the wrath of god [Page] and moste greuous punyshement. Therefore blessed Paule dothe dehorte and dissuade vs from incredulitie or vnbelefe, saying: Let vs not tempt Christe, as some of them tempted hym,1. Cor. 10. and were slain of the serpentes: neyther murmure ye, as some of them murmured, and were destroyed of the destroyer. The apostle in this place very wittily fraieth vs away from incredulitie by the example of other, that is to saie, the old Israelites. It is a faire thing to beware by an other mans madnes. Hitherto pertaineth an other exaumple, wherin we reade, that a certayn noble man was troden downe of the people euen vnto deathe, because he woulde not beleue the promise of Helizeus the prophete,4. Reg... whiche he prophecied concerning the deliuerāce 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. [Page] 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,Apo 20. 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.

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Information about this book

Title statement

A new postil conteinyng most godly and learned sermons vpon all the Sonday Gospelles, that be redde in the church thorowout the yeare ...

Becon, Thomas, 1512-1567.

Edition statement

1566

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2004-08 (EEBO-TCP Phase 1).

ID [DLPS]

A06932

ID [STC]

STC 1736

ID [STC]

ESTC S101291

ID [EEBO-CITATION]

99837107

ID [PROQUEST]

99837107

ID [VID]

1416

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(EEBO-TCP ; phase 1, no. A06932)

Transcribed from: (Early English Books Online ; image set 1416)

Images scanned from microfilm: (Early English books, 1475-1640 ; 173:01)

Source

— A new postil conteinyng most godly and learned sermons vpon all the Sonday Gospelles, that be redde in the church thorowout the yeare ..., Becon, Thomas, 1512-1567..

Extent

[18], 254, 257-260, 259-312; 195 leaves

In Flete-strete nere to S. Dunstons church, by Thomas Marshe [and John Kingston],. Imprinted at London :: M.D.LXVI. [1566]. (Becon's name appears in the heading to the preface.) (John Kingston printed gatherings 2A-2H in the second part (STC).) (In two parts, the second with separate foliation and register.) (Reproduction of the original in University of Chicago. Library.)

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