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 2] 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 3]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 4] 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 5] 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 y^e 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, y^t 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 6] 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 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 7] 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 y^t 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 8] 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 y^e 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, y^t 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 9] 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 10] 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 11] 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 12] 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 13] prepare oure selues to the expectation of this daye. The whiche thyng our lord and redemer Iesu Christe graunt vs. Amen.

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 y^e new Testamēt: y^t 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 14] 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 15] (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 y^e 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 y^e worlde, wher only this regard is had, to aduaunce y^e mighty. For he y^t is moste of might there, doth moste oppresse the poore. Ther y^e potestate vseth extremitie, which spareth no man, & can not suffer vice vnpunished. Wher it hath his sergeāts, his rods, y^e sword, water, fier, that y^e 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, y^t 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 y^t 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 y^e empires of Gods lefte hād. But y^e 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 y^e matter, y^t y^e gospel be preached to the poore. In y^e which thou learnest, y^t whē thy rightuousnes cā not abide the iudgement of God, to say thus: I haue done lord y^t I cold, I haue obeied my parēts & masters w^t 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 16] stollen, I haue not cōmitted aduoutery. &c. But what is this to y^e purpose, whē the matter is tried before thy Iudgemēt? This is nothing to thy kingdō. Wherfore whē I know y^t thing in thy gospel, y^t thy sonne & our Lord Iesu Christ, shewed diuers signes, amōgest the which this is also, y^t thi sonne preached to y^e poore, y^t 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 y^e 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, y^t is, con­fort y^e dreadfull cōsciēces. As y^e euāgelist doth expoūd it in this place, & saith that y^e 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 y^t is not done by y^e doctrine of the lawe, but only by y^e 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, & y^t these words are blasphemous against Moses, & the lawe. Wherfore Christ saith after: blessed is he y^t is not offended by me: ye truly blessed. For al y^e worlde is offended w^t this king,The doctrine of the gospell is wath of­fence. & wisheth y^t he might sone be cō founded. For they say y^t 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 y^e 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 17] 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 y^e Euangelist) to help y^e blind, lame, lepres, the deafe, and dead, to preach to the poore, y^t is to comfort y^e 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 y^e 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 y^e 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 18] 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 y^t 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 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 y^e 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 20] 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 21] self so muche, and saith him self vnworthy to serue hym in y^e 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 y^e 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 22] 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 w^t 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 y^e 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 23] 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 24] 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.

THE EXPOSITION.

THE feast of Christes byrth was or­dayned in y^e 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 y^t in this his cōmaundement he maketh a way for the prophecy, y^t Mary with Ioseph might come to Beth­leem,2. The place. & y^t there might be borne y^e 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 y^t place of Christes natiuitie. And ther­fore was Cesars commandemēt necessary y^t 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 26] vnto him, and can obtayne nothyng of it wittyngly.

After they were come frō Galile in to Bethleem by y^t cōmandemēt,3. The Empe­rour of Rome helpeth kno­wing not what he doth. Maries tyme of bringing foorth was come (saith y^e 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, y^t they had kinsfolke there, yet were thei not regarded, because of their pouertie▪ Furthermore y^t towne it self was so full of men as it appeareth by the Euāge­list, y^t there was no roume for thē in y^e 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 y^t beasts doth. In this place, in the middest of y^e cold, in the night is borne y^e moste excellent babe Iesus Christ. And this is the hystory,Why this hy­story is writē. which y^e Euangelist putteth forth so plainly vnto vs, which are so hard harted: if perchance he might moue vs, to y^e consideratiō of this thing, y^t oure sauiour was borne into y^e worlde in such great scarcity of al things, y^t we thereby should greatly abhorre from the madnes of y^e 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 27] 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 28] 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 y^e 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 y^e lykenes of a man. In heauen the Angels worship him, in the earth he serueth vs, and is subiect to our beggery. Seing then y^e 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, y^t 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 y^e 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 29] 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 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 y^e 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 49] 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 y^t 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 50] 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 y^e 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 51] 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 y^e 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 y^e 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 52] 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 y^e 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 y^e sences, & declared with pictures, y^t these saynctes are moste synners, and these wyse, most foles, and these sober men, moste cruell tyrantes. Neither hath the Gospell any enemies [Page 53] 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 54] 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 y^e 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 y^e 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 55] 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 y^e 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 56] 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 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 57] 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 58] 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 y^e vpper hand. As y^e exāple of Eue in paradise doth shew. Cōmādement was geuē, y^t they shold not eat of y^e 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, y^t the sin of y^e flesh shold be restrained & as a man wold so cut of: this is doubtles y^e true circūcision, why shold [Page 59] 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 60] 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 61] 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 y^e lawe: now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer y^e lawe, doth he make common to vs all,Christs actiō against y^e 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 y^e 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 y^e 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 62]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 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 y^e 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 64] nor lyfe euerlasting. But he that beleueth this, y^t 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 w^t all y^e 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, y^t 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 y^e 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 65] 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 y^e 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 66] 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 67] 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.

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 69] 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, y^t 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, y^t 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 70] 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 y^t 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 y^t we may shew our selues thankful to God for that that he hath set vp such a kingdom in the erth through Christ [Page 71] 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 y^e 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.

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, y^e 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 72] 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 73] 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 y^t 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 74] 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 y^e 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, y^t 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 y^e 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 75] 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 76] 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.

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 77] 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 y^t 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 y^e 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, y^t this so great a mā vsed it? [Page] wher as this is euident, y^t he is y^e sonne of God, & came to baptisme, y^t thou sholdest come to baptisme for y^e 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 y^e 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 78] vs to haue sure truste, that God is mercifull vnto vs.

Besyde this, wheras y^e 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 y^e 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 w^t 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, w^t a horrible & a dreadful trumpe as I came to y^e 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, y^t 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 y^e Father can by no meanes turne his fauour, & for the [Page] sonnes sake, all his must nede be accepted to y^e 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, y^t 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 y^e righteousnes of al the world. For wheras al y^e 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 79]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 y^e 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 80] 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 y^e 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 81] 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 y^e 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 82] 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 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 83] 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 84] 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 y^e 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 y^e 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 85] 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, y^t 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 y^t 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 y^e high temptation wherin Christ is lost out of y^e 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 y^t 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 y^t 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 y^e 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 y^t I may brīg this for an exāple out of Mathew, where as y^t scribes disputed of the fift cōmandement, & so expoūded it, as though y^t murder with the hand wer only forbyd ther by. He himself cometh forth with a more perfecter meaning & sence therof, how y^t al railings, false accusatiōs, cursyngs, hatred, braulyngs of y^e 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 86] 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 y^e 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 y^t 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 87] 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.

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 y^t 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 88] 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 EXPOSITION.

THis is y^e 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 y^e 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 y^e 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 90] might not be in the kyngdom of God, & go into euer­lastyng life. And although this exāple y^t 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, y^t 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 y^e 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 y^e 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 91] 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 92] 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 93] 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 y^e 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 y^t 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 94] 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 y^e entēt, y^t al might haue y^t 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 y^e maried. This felicitie is worthy of thanks & great ioy, that he maketh vs partetakers therof, & excludeth [Page 95] 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 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 y^e Euāgelist sheweth that Christ did these miracles forthwith after y^e lōge sermon which he made in y^e mountaine. For this was the very meaninge of his so doing, that first he might teache, & afterward cōfirme his doctrine by signes, y^t 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 y^e doctrine is so cōfirmed with them al­redy, that no man can doubt therof. Yet neuerthelesse is this very requisite, y^t they especially which beare the office of teaching, pronoūce not only y^e 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 96]And now these signes are not only to be cōsidered as testimonies of y^e 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 y^e goodes of the world: This is a sure to­ken, y^t he wil gladly ease y^e poore, the miserable, y^e wret­ched, and the vexed: or els he wold haue folowed oure exāple, which when we are wrothe, behaue oure selues frowardly & chorlisly to thē y^t come vnto vs to desyer oure helpe. This doth not Christ. The leaper had scars lie ended his speche, but y^e 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 y^t 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 97] 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, y^t 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 y^e 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 y^e 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 y^e 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 y^e which he entreateth. We sayd before, that whatsoeuer belongeth, to y^e 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, y^t 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 y^e true saluation nothīg diminished therby, as al christiās are an exāple.

Wherfore sith y^t 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 98]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 y^e congregation remembreth this, that this sentēce is ioyned with y^e 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, & y^t 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 y^t 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 y^t 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, y^t thou art cleane, & that thou art truely clensed of y^e 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, y^t they may receaue me, and beleue in me.

[Page 99]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 y^e 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 100] 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, y^t 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 101] 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 y^e 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 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 y^e 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 105] 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, y^t 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 104] 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 y^t 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 y^t 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 y^e 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 103] ought not to be imputed to the Gospell, in y^t 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 106] 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 y^e word, through working of the holy ghost. Our aduer­saries y^e 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 y^e 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 107] 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, y^t we do not let him go out of our syght, but that we thynk constantly of hym, y^t 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 108] 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, w^t sure knowlege as touchīg gods will, so god graūt it now come to passe in dede prospe­rously, vnto y^e glory of god, & y^e saluaciō of our soules. Amen.

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 y^t parable, as concerning the field, the sower, the corrupter, y^e good seed & the tares. &c. But this difficultie & hardnes af­terward sprange in this Gospel y^t was so playn, by the doctors not agreing together herein, so that we must take y^e more diligēt hede, leaste y^e true sentēce shold be takē from vs. Some say, that tares signifie heresies, & therby gather that it belōgeth not to y^e 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 y^e 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 110] 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 y^t he surely beleue y^t 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 y^e 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 y^e holy ghoste, which alway moueth thē to haue faith thorough Christ in Gods mercie, and to performe such obediēce as is mete for them y^t are new borne, & to praye & waight alway for certaine ayde for Christes sake, Al y^e other multitude, although they wil be lothe to be named forsakers of their Christian pro­fessiō, & to be counted out of Gods kingdom, goeth to y^t professiō in word: but for as much as they be void of righteousnes, & w^tout y^e holy Ghoste: therfore they are subiect to the diuels power to worke with them as he shal see occasiō. For y^t 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 111] 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 y^e first monkes y^t 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 y^e 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 112] 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 y^e 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 y^e 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 113] 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 y^e 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 y^t 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 y^e 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 114] 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 y^t 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 y^e 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 y^e Church in Gods kingdō. Or if they wold not amēd at all, it may appeare that y^e 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 115]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 y^e 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 w^t 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 w^t 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 116] 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 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 y^e other, he rewarded at his pleasure without couenāt. And yet he gaue as much to them y^t were last, which wrought but one hower, as to the first y^t agreed with hym for a peny a daye. This semeth against reason to the world, which foloweth this rule. He y^t 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 y^t biddeth to geue to euery mā his due. Christ reherseth this parable to shew a differēce betwene his kingdom & y^e kingdom of y^e world, to teach y^t 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 y^t y^e 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 y^e one hath no more interest in this kingdom thā y^e other. But in y^e 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 y^e citisen: likewise y^e lordes to y^e knight Here can be no equalitie, neither must we go about to seke it. But in y^e 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 y^e 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 y^e chiefest part in this Gospel, to lerne y^t 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 y^e 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 y^e highest, shold bring y^e cō minalty to cōfusion. And to this end tēded y^e cōmotiōs of y^e rude people & cōmōs. wherfore how great soeuer y^e diuersitie of offices is in y^e world, yet let vs think for [Page 118] a suretie y^t 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 y^e highest. For although som hath more good things then thou hast, yet he passeth the not in y^t he hath a better god thē thou hast. And this is diligently to be learned, specially for this cause, euē y^t euery mā in his vocation may from y^e bottom of their heart willyngly obey God, for asmuch as he may assuredly trust, y^t although he be no emperor nor Pope, nor abundant in riches, neither is equall in power to y^e higher states, yet y^t he is equall with y^e best, for y^t he hath obteined baptisme, & through the death of Christ hath as sure a confidēce and trust y^t death shall not hurt hym, as hath the highest y^t is. It is not mete now, y^t we, that haue obteined so great riches by Christ should be of an abiect & fearful heart, but rather y^t we shold lerne litle to esteme thinges y^t are glorious in the world, & haue our only hope in this, y^t 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, y^t 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, y^e one les, y^e other greater y^e one rule, & the other serue. But let not this be any grefe to a christiā. He must take in good part this state of y^e 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 y^t they may be felowe partners, & haue like right with al saints in those things y^t ar hoped for, & are euer lasting. If this were wel beaten into mens myndes, how y^t 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 y^t is, & y^t with godlines. For al things must be done there w^t a ioyfull hart: wheras y^t christē mā perceiueth & beleueth firmly y^t God is not displeased w^t any mā for his low degree. ye & for y^t gret renomes sake wherin al saints ar equal in Christ, he cānot but cōceiue incredible ioy, in somuch y^t he wold not refuse to scoure sinks, so y^t he may be as wel accepted w^t Christ, as ar they that are chiefest.

Our aduersaries the monks & Nonnes do not this [Page 119] 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 120] 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 y^t 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 y^e 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 121] 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 122] 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 y^e 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 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 y^t 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 y^e word out of their heartes, y^t they may not beleue, & be saued. Marke this wel. For by myne owne iudgement, I wold neuer haue thought y^t 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, y^t these mē are so careles, light, & negligēt enē as it is a natural vice of negligēt & forgetfull per­sons, to take litle hede to things y^t 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 y^t the diuel stealeth the word out of the herts of mē. And here ye se, what ye ought to iudge of those men, y^t ar forgetful when they here the word. For thei behaue themselues so afterwarde as though they had neuer heard it. They can not trust y^t they haue the holy ghost, for the deuil is so nigh thē, y^t he putteth his hand [Page 124] 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, y^t the dy­uels flying in the aire, steale the word out of their her­tes, y^t 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 y^t 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, y^t they may not beleue & be saued. For if the diuel wer not present, or if this forgetfulnes, came of nature (as we se y^t 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 y^e 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 125] 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 y^t 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 y^e 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 y^e 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 y^t 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 y^e ministrations & offices ar sundry so are the fruits vnlike. The ministration of y^e 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 126]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 y^e 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 y^t 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 y^t 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 127] 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 y^e 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 128] 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 y^e residue y^t is pure. Now who can blame gods worde, as though it wer y^e cause of al sects? Wherfore let al mē take hede to thēselues by this doctrin. For this propretie of y^e 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, y^t Christ said in the last part of y^e 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 y^t in seing they see not: & in hearing they vnderstād not, nor know not, howe y^t matter stādeth. Wherfore let euery mā here beware he fall not, neither let him blaspheme y^e Gospel for it. For it neuer cōmeth forth without offences & falling: which is not the fault of y^e word, but of the malicious & diuelish hert: As the fault is not in y^e sede, y^t in the way it bringeth forth no fruit, nor amōg stones & thorns. We must fight agaīst this offēce, & labor rather y^t 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 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 129] 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 y^e 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 y^t 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 130] 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, y^t 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 y^t 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 131] 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, y^t 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, y^t 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 132] 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 133] 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 y^e 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 134] 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 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 y^t 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 135] 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 y^e 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 y^e 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 136] and obtayned them as they trusted, wheras the hye Priests and suche lyke were sent awaye emptie. And after lyke maner is y^e 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, y^t ye be not seduced. The hie priest execute y^e administration, & yet they are not in y^e true church. And so y^• pope & y^e bishops take vpō thē the gouernance of y^e church, & yet are they not y^e 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 y^e cōmon sort, & therfore are vnknowē with such like. But these are they that know Christe, in whome dwelleth y^e holy ghost, & gouerneth thē, y^t they may en­crease in y^e knowledge of Christe & be saued. In both parts (as I saied) ye must beware ye stūble not. This is no tokē of y^e true church, for y^t the pope & his vsurpeth their administration in such pōpe, neither may we ga­ther herof, y^t they can not erre & be deceaued, or y^t they must nedes be gods people. This appeareth to be false ī this first history of Christ. & on y^e cōtrary part, y^e litle flock is not therfore to be despised. Neither is y^e 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.

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 137] 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 138] 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.

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 139] 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 140] 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.

[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 141] 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 142] 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, y^t 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 143] 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 y^e 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 144]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 y^e 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 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 y^e 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 146] 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 y^e 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 147] 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 148] 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, y^t 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 149] 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, w^tout 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 y^t 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 y^e 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 y^t 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 y^t 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 y^e 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 y^e blind is put in choice, what benefite he wold aske of Christ. Nether doth y^e blind take lōge deliberatiō. Maister (sayeth he) that I may see y^e light, Christ answereth: looke vp ther­fore. christ hath a greater wil to heare, thē y^e blīd to aske.

[Page 150]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, y^t although we be vnworthie, yet y^t we haue nede of gods succoure, & y^t 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 y^e name of Ie­sus, it shalbe done vnto you. Only sticke cōstātly to it. For he is not offēded w^t the importune beggyng & cra­uing. And it is possible y^t 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 y^t it will spedily approche, as he putteth forth an exāple of y^e wydow y^t called often on y^t Iudge: And at last y^e 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 y^e 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.

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 y^e 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 w^t death, & sleeth vs.

Wherfore the exāple of Christ is to be knowen and learned, y^t 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 y^t 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 152] goodnes.

The euangelist beginneth the historie,Christ lead of the spirit. how y^t Christ was ledde into the desert of y^e 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 153] 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 154] 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 y^e word, hath euerlasting life. And these things must be prīted depely in y^e heart, for they are pithie matters. For this present bread, for the whiche men so diligently & busely trauaile, endureth but to y^e ende of this life, after y^t shal folow euerlastinge famine w^t eternal distructiō.

The secōd tēptatiō is,The second temptation is to make to trust more in god then his worde requi­reth. when y^e 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 y^e sōne of god, promisyng y^t all his Angels shold come to serue hym, rather then he shold, but stūble w^t 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 155] 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 w^t ­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 y^t 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 y^e 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, y^t when they are cōpassed about w^t 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 w^tout 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 156] 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 y^e 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 y^e 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, y^t he hath euer sythens behaued himselfe as an obedient seruant in all points to the deuil for that. For it must needes be, y^t as they which are appointed to beare any office in y^e 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 157] 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 y^t 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 y^e 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 y^e cō mādatiōs of y^e monasticall lyues, although we know y^t it was nothing so. But to be brief, this was a diuel­lyshe temptation. For this religion came not of Gods cōmandemēt, neither is this y^e true seruice & worship of god, which yet neuertheles is only to be worshipped, & to be serued (as Christ saith here.) And whē y^e 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 y^e world such offices and du­ties haue, y^t 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 158] 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 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 159] vs, & to bryng vs into this opinion, y^t 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 160] 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, y^t he is the promysed Messias and sauior of the world, which should come, being born of y^e 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, y^t 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 161] 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 y^t 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 y^t 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 y^t are here in hand, belong nothyng vnto thee. This is a [Page 162] 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 163] 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 y^t 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 164] 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 EXPOSITION.

THe Gospell of this present sonday set­teth forth vnto vs y^e 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, y^t 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 y^e 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 y^e 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 y^e deuil. Let vs take an exāple of y^e child that is new borne. Euery child y^t cōmeth into y^e 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 y^e cōmādemēt [Page 166] of Christe is brought vnto baptisme, whereby sinners are borne again into y^e kīgdom of god, as Christ saieth. Except a mā be borne a newe, he cānot see y^e kingdom of god. For y^t is borne of fleshe, is flesh,Rom. 6. & that is borne of y^e spirit, is spirite. Then must the deuill nedes geue place, & the child be deliuered out of his kyngdom. For in baptisme y^e grace of god is promised & geuen to the child, because he is baptised into y^e death of Christ:The declara­tion of Gods mercy to penitent sinners. In like maner may it be said of thē, y^t haue troubled con­sciences, whō y^e 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 y^e 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 y^e merites of Christ to all thē y^t be greued & heauy loden with the burden of sin. And by this meanes is y^e deuil cast out of him, not by me, which also am a sinner, but by y^e 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 y^t thou cāst not sufficiētly receaue cōsolatiō, nor stedfastly beleue, y^t god is merciful vnto thee & wil for­geue thee thy sin: resorte thou vnto y^e lordes Supper.Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. For Iesus Christ our Lord hath instituted y^e sacramēt of his body & blod vnto this ende, y^t whē thou in those holy misteries receauest his body & blod, y^u sholdest not dout, but certēly be ꝑsuaded, y^t his bodi was betraied & his blod shed for thy sins. wher this faith is, ther is y^e deuil driuē out, & cōpelled to seke other restīg places,Luc. 1 [...]. thus is this worke of castīg out deuils cōtinually ī y^e 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 y^e 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 y^t place, so that it suffreth hym to haue no reaste,A Christiane must cōtinually fight agaīst Satan. doinge thys thorow out the worlde, wheresoeuer y^e worde is prea­ched, & y^e 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 y^e 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 167] 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 y^e 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 168] 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, y^t 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 169] 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 y^e 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, y^t 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 y^e 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 170] 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 y^e Sacrament of the body & bloud of Christ shoulde be ministred in both kyndes. Again, y^t 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 w^tout al feare, so y^t where the true Christiās feare y^e deuill, they feare him nothing at all. For the Christiās haue learned by experiēce, y^t the deuil is able to corrupt euē y^e righteous, and to destroye the worke of God, if he be permitted. Therfore they call him not Beelzebub,2. Cor. 4. but w^t 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, y^t there is almost no hope at any time to escape. And if he per­ceaue y^t fewe bondes suffise not, he putteth moe vnto thē. Therfore y^e Christiās do not set y^e 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 y^e whole world w^t murders, warres, errors, heresies, scismes, dissēciōs, desperatiō, troubles, miseries &c. But y^e pope & his secte beleue not this, althoughe they both see it & haue daily experiēce of y^e same. Wherefore this is meruelous, & a thing not to be forgotten, y^t 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 171] 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 y^e meaning, whē the scripture saieth, y^e 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 y^t they must geue an accoūte therof at y^e great day of iudgemēt,Esa. 53. Iohn. 16. if they frely speake not to all men, & without feare rebuke those thinges, y^t [Page 172] are worthy to be reproued, be y^e persones of hye or low degree.Preachers haue authori­tie to rebuke y^e 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, y^e preachers may not do so, neither wyl they do so, nor yet ought they so to do. He y^t is not willing to heare these thinges,Preachers may be no mē p [...]easers. Gala. 1. let him seke other y^t may serue his lustes, so that this ministery be free, wherunto God hath geuen authoritie & power to rebuke sinnes, yea y^e sinnes of all men. And these are y^e 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 y^e gospell is preached in y^e 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 w^t 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. y^t 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 173] 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 y^e 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 y^e 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 y^t he against his wil was cōpelled to depart. For ther was no such [Page 174] daliance, neither declared he himself of his own frewil to go away.The ende of true miracles In those miracles y^e deuill was enforced against his will to geue place to the word of God, & y^t vnto this end, y^t 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 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 176] 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 y^e 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 177] 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 178] not possible y^t 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 179] 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 180] 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 y^e 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 181] 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 y^e lacke & necessitie that is to come, as Ioseph coūcelled Pharao king of Egipte, y^t with y^e greate & plentifull encrease of the seuen former yeres, he should prouide for the other seuē dere yeares y^t 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, y^t they in time to come may serue y^e lacke y^t is lyke to followe. But forasmuch as many do not this, but spēd as faste as they get, & spare nothyng for the necessitie y^t 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, y^t 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 y^e cōtrary part som do abuse thē by hourdyng them vp & niggardly kepyng them, yea & that vnto this ende, y^t when a dearth come, they may haue y^e 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, y^t 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 y^t 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 y^t beleue the worde of god, although they lacke, yet shal so be en­creased with goodes, that they shall haue gods plentie [Page 182] & ynough euen vnto the vttermost: so lykewise they y^t 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, y^t 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 183] 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 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 y^e 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 184] 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 y^e 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 185] 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 y^e 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 186] 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 187] 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 y^e 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 y^e 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 y^e ye are of god, & haue ouercome y^e deuil and al his infernal ar­mie, & y^t 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 y^t cōmeth, waxeth madde, is impaciēt & falleth vnto vtter desperation. The Christians vndoubtedly in this worlde haue many troubles. For y^e 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 y^t 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, y^t worlde wolde deale otherwise with me. But I had rather a thousand times, y^t worlde should hate & perse­cute me, then loue me, & so fal out of the fauour & good [Page 188] will of god. Where the minde is thus affected & setled, all the troubles & aduersities of y^t 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 y^e 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 y^e theaues, is y^• soner oppressed & ouerthrowen, yea & y^t befor he be ware, euē so goeth it w^t the faithful: the deuil is the theife & mur? therer, & hath sworne our bodely death, so y^t we cā not escape it, notwithstāding when we are enarmed with the worde, & holde faste y^t, 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 y^e 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 y^e 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 189] 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 y^t 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 190] 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 y^t Christ is true & euerlasting God, as we haue the like testimonies of this thing in many & diuers places of the Euangelical history, y^t our whole trust shold be in hym, & in his word, & in none other. For this is y^e 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 y^t God by his holy spirite may kepe you in y^e 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 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 195]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 196] 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 y^e 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 197] persōs, after he was deliuered by y^e 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 y^e euerlasting truth performe,Rom. 1. & ac­cording to his promes sende the Sauiour, suffer him to be crucifyed and slaine, as witnesseth. S. Peter in y^e Chronicle of y^e 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 y^e Iewes which thorow their great cōtu­macie & stubburnes, & thorow their impenitēcie or vn­repētaūt heart, being forsaken of god, were punished, & blinded y^t 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 198] 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 y^e externall passion & outward suffring we haue abundantly in the Euāgelical history, where [Page 199] 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 200] to cōme because thereof into extreme pouertie, paine, contempt, & ignominie, as though he were y^e 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 201] 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 y^e inward curse & cōdemnatiō of the law: so y^t 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 202] being y^e 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 y^e 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 y^e 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 203] 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 y^t 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 y^e 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 204] only, alone, & omni sufficiēt Sauiour, but sticke to his owne workes & righteousnes, he w^tout 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 205] 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 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 206] 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 y^e promise, whiche was made vnto y^e 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 y^e 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 y^e 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 207] 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 208] 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 y^e punishmēt which y^e sonne of God toke v­pon him, ought to be (as it is vndoubtedly) sufficiente, full, and perfect, for al y^t beleue on him, & seke their sal­uation in his most blessed and glorious name. For the deuine maiestie is of so great glorie, y^t 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 y^e true son of God, of one substāce & glory with y^e 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 y^t 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 209] 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, y^t 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 210] 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. y^t y^e 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 y^e 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 211] 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. y^t 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 212] 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 213] with the leauen of maliciousnes & wickednes, but w^t 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 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 214] 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 y^e whole matter cōsisteth in this, that y^e history of y^e death & resurrectiō of Christ be brought vnto y^e 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 y^e Prophete declared lōg before, saying:Es. 61. The spirit of y^e 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, y^t 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. y^t 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 215] 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, y^t 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 y^e ministery. For he hath so interpreted & handled the matter, as though he had power by vertue therof, to make lawes, not only in y^e 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 216]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 y^e Apostles & ministers of y^e worde medle, either to remitte or to retaine them. As for y^e 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 217] 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 218] 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 y^t 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 y^e 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 219] 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 y^e 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 220] 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, y^t we haue tormented our selues so greatly w^t 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 221] 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 y^e 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 y^e 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 222] 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 221] 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 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, y^t Christ dieth for vs, no mā, no saint, no, nor yet ang [...]ll was mete, that he might restore man, which was slain of y^t deuil in Paradise thorow synne: so that it shold be y^e 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 224] 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 y^e 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 y^e shep­herd, & to whom the shepe do not belong, seeth y^e wolfe cōming, & forsaketh the shepe, & fleeth, and y^e wolf cat­cheth & scattereth y^e shepe. But y^e hireling fleeth, because he is an hireling, & the shepe do not pertaine vnto him. Therfore he y^t in this perill desireth to be without ieo­perdy, & not to be rent & torne of y^e wolf, must diligētly take hede, y^t he put not his cōfidēce in y^e 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 227] 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 y^e 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 y^t 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 226] 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 y^e 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, y^t a shepe whiche hath begunne to beleue, and hath herd y^t 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 227] 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 228] 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 y^t 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 y^e 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 y^e 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 229] 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 y^e 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 230] 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 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: y^t 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 232] 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 y^e 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 233] 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. y^t 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 y^e cause of a more euil: but God doth send thee this aduersitie, y^t 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 234] 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 y^e 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 y^e 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 y^e 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 235] 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 y^t 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, y^t 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 y^e 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 y^e crosse. We should rather thincke on this maner w^t our selues: By this signe & token I perceaue right well y^t 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 y^t 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 y^t 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 236] 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 y^t the very crosse wil haue y^e vp­permost hand, & that nothing (so far as reasō iudgeth) can preuayle against it: as we haue in the example of king Ezechias. Whē Rabsakes y^e captaine of y^e hoost of y^e king of y^e Assiriās required y^t 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 y^e 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, y^t 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 y^e 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 237] 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 238] 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 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 y^t I go away. For if I shall not go away, y^e cōforter shal not come vnto you, and the prince of this worlde shall not bee Iudged. [Page 239] 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 240] Of this synne the worlde knoweth nothynge.In credulitie is y^e 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 y^e 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, y^t 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 241] 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 y^e 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 242] 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 243] 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 y^e 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 244] 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 245] 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 y^e 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, & y^t 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: & y^t 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 246] 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) y^t 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, y^e preachers could neuer endure againste y^e 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. y^t is to say a cōforter, or an Aduocate, which in aduersitie & trouble stādeth by the preachers, cōforteth thē, & encou­rageth thē boldly & stoutly to cōfesse y^e truth forasmuch as they heare, that the prince of the worlde is iudged.

And this is the doctrine of the office of y^e 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 y^e same doctrine, y^t Christ tofore had taught, shall the holy ghost teache, as Christ [Page 246] 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 247] 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 y^e vse of reason, doctrine presently is not required, no more then it was in the Circūcisiō of y^e infants of y^e 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 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 249] 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 y^t 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 y^e 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 251] 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, y^e father loueth you-because ye haue loued me, and haue beleued, y^t 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 y^e 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 252] 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 y^t 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 y^e 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, y^t we shal vndoubtedly be heard. And because we shold lack [Page] [...] [Page 252] [...] [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, y^t 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 253] 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 y^e 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 254] 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 y^e 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 y^e church of christ maye be safly preserued frō y^e 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 257] 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 258] 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.

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 y^e 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 260] 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, y^e 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 259] 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 260] 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 y^e 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 261]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 y^t 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 y^t 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 262]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. y^e 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 y^e 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 y^e 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 y^e 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 263] 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 y^e 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 264] 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, y^t he will helpe thē, defende them, be present at their ministerie, & geue good encrease to y^e same, as he saith by y^e Prophet: The worde y^t 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 y^e 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, y^t 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, y^t 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 295] 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, y^t he will conserue & kepe vs in this grace, & at y^e 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 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 y^e 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 y^e 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 y^t 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 y^e 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 266] 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 y^t 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 w^t you. Notwitstāding let it not dismay you, y^t ye finde no cōfort at y^e worldes handes. For y^t 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, y^t 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 y^e 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 y^e 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 y^e 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 267] that y^u 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, y^t 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 y^e Christen faith. If this be true, as nothing is more true, why thē sholdest thou feare? Thus speketh the holy ghost dayly in y^e heartes of the afflicted Chri­stiās vnto their great encouragemēt & cōfort. And ve­rely he y^t 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 y^t we may obtaine Christ & his richesse,Phil. [...]. as y^e 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 y^t, which Christ here saith: He shal beare witnesse of me, for in this testimonie or witnes consi­steth [Page 268] y^e 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 y^e 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, y^t 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 y^e 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 269] 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 270] 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 y^e 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 271] 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 y^e 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 y^e father to be throughly persuaded, that he for his son [Page 272] 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 y^e 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 273] 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.

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 y^e law at mount Sinai. And for y^e 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 275] 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, y^t 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 y^e 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 276] 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 277]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 278]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 279] 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 y^e 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 280] 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 y^e 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 y^t 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 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 y^t 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 282] 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 283] 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.

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, y^t 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 284] 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 y^t 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 285] 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.

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 y^t they might learne also y^e text by heart [Page 286] 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 y^e 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 y^e 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 287] 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 y^e 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 y^e 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 y^e 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 288] 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, y^t 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, y^t he might therby liue in more welth, & more at ease: and yet y^t 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 y^t 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 y^e is void of al life & saluatiō, is profered y^e 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, y^t 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 y^e 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 289] 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. y^t 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 290] 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, y^t 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 y^t they can not be sufficiently cōprehended w^t thought. Wherfore a christiā must daily pray, y^t 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, y^t 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 y^t 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 291] 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 y^e 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 y^t grace y^t 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 292] 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 263] 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 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 2] 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 3] 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 4] 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 y^e 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 5] 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 6] 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 7] 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 8] 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 EXPOSITION.

[Page 9] 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 10] 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.

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 11] 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?

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 12] 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 13] 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.

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 14] 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.

[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 15] 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 16] 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 17] 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 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 19] 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 w^t 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 20]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 21] 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 22] 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 24] 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 25] 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 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 26] 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 27] 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 28] 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 29] 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 30] 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.

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 31] 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.

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 32] 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 33] 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 34] thēm, so that GOD will winke at mine, & not rubbe me on the old sores.