Sermons Upon all the Sunday Gospels, Sermon 49
¶The .vj. Sondaie after Trinitie Sondaie. The Gospell. Matth. v.
IEsus saied vntounto his disciples: expcepte your righteousnes exceade the righteousnes of the Scribes and Phariseis, ye can not enter into the kyngdome of heauen. Ye hauehave heard that it was saied vntounto them of old tyme, thou shalte not kill, whosoeuer killeth, shall bée in daunger of Iudgemente. But I saie vntounto you: that whosoeuer is angrie with his brother (vnaduisedly) shall bee in daunger of iudgemente. And whosoeuer saie vntounto his brother, Racha, shalbe in daunger of a counsaile. But whosoeuer saieth, thou foole, shalbe in daunger of hell fire. Therefore, if thou offerest thy gift at the aulter, and there remembrest that thy brother hath ought againste thee, leaue there thyne offeryng before the aulter, and go thy waie first, and be reconciled to thy brother, and then come and offer thy gifte.
Agree with thyne aduersarie quickely, while thou art in the waie with hym, least at any tyme the aduersarie, deliuer thee to the Iudge, and the Iudge deliuer thee to the minister, and then thou be caste into prison. Uerely I saie vntounto thee, thou shalte not come out thence, till thou hauehave paied the vttermoste farthyng.
THE EXPOSITION.
IN this Gospell we vnderstande, that it is Christes counsaill and purpose here to teache his Christians, after thei beleue and are Baptised, and hath obtained this glorious name of Christians, and besides that, diuerse good thynges and spirituall giftes, to order their life soberly, righteously, and Godly, whiche procede of a true,True godlinesse. and not of an hypocriticall trade. For neither did he shewe vntounto vsus any fained grace, whiche semeth grace to sight, but euen as our synnes were not fained, but very deadly and felenous, so was not his grace counterfeited, nor forged, but true and sincere in deede. Wherefore must we also endeuour our selues, not to doe fained woorkes towarde our neighbours, but true and hartie, euen as GOD wrought the woorke of our saluation in verie deede. And for this cause, Christe taketh on hym this Gospell, to expounde the first precept, and putteth forthe to vsus an example to beware, saiyng: Except your rightuousnesse exceade the rightuousnesse of the Phariseis and Scribes, ye can not enter into the kyngdome of heauen. The sentence is shorte, he must hauehave more rightuousnesse then the Pharisie, that aspireth to the kyngdome of GOD. What is then the rightuousnes of the Phariseis? This is not to be blamed, that thei liued an honest and sober life, refrainyng them selues from sinne. &c. For GOD requireth that of vsus: as is his commaundemente: Thou shalte not kill: Thou shalt not commit adulterie: Thou shalte not beare false witnesse. And he that obeieth thereto, dooeth well. But this was to be blamed in the Phariseis, that thei thought theim selues rightuous for these woorkes, and that thei were fautlesse, in all that the Lawe requireth, as though thei had whollie accomplished it. And least we should hauehave suche an opinion, Christ warneth vsus in this place, that although we doe the woorkes of the lawe, and liue blamelesse in the sight of mē, yet that we should not be so arrogant, as to thinke ourselues iuste before GOD therefore, and in perfecte obedience. For as Christ saieth here: Although a manne hath not killed with the hande, yet maie he be a murtherer, and a breaker of the lawe before GOD. The reason is. For GOD hath forbidden all anger in the heart, eueryevery wrathfull worde, and all angrie signes in the face, by this commaundement.
The rightuousnes of the Phariseis.So that the Phariseis rightuousnes, signifieth outward rightuousnes, as not to kill, not to commit adultrie, and to thinke that all rightuousnes and holinesse consisteth therein, and that the Lawe hath nothyng against vsus, but that we hauehave fulfilled it, and hauehave no neede of Gods merciemercy, although the heart inwardly be full of suche sinne and concupiscence. For this rightuousnes, saith Christ, there is no place in heauen, but rather in helle. For woorkes fulfill not the lawe, but an heart is requisite thereto, whiche is pure, and voide of ire, hatered, enuie, lecherie, & other concupiscences. He that can doe so muche, is sure of rightuousnes. As long as sinne and concupiscēce are not mortified in slaughter, but hath stil their motions, although thei procede not to effect and worke, yet beware thou think not thy self rightuous, or to be in heauen. Ye hauehave neede of more rightuousnes, saieth Christe. For ye can not enter into the kyngdome of heauen, by the rightuousnes of the Phariseis and Scribes.
What is this greater or more perfecte Iustice?What is greatest rightuousnesse. Truely this: when the woorke and heart are both rightuous, and fulfill the woorde of GOD, so that not onelyonly the hande doeth not kill, but the heart also is without ire, and desire of reuengyng, and that thou be not onelyonly no adulterer in worke, but that thy hearte also be pure, without the luste thereof. And likewise in all other preceptes. For the Lawe requireth not onelyonly to dooe woorkes, but that the heart also be pure, and agreable in all poinctes, to Gods worde and lawe.
But thou wilt saie, where maie suche an hearte be founde? Uerely neither I, neither thou hauehave it in store. For we se how sone we fall into wrothe, and how sone also sensualitie riseth in our heartes, yea otherwise then wee thought or willed. Yea, and where we purposed the contrary, and hate our selues therefore. What must be dooen then? We hauehave not suche perfect rightuousnes, and a cleane heart, and yet we heare the sentence,The rightuousnes that is required. that the Phariseis rightuousnes, hath no place in heauen. Truely this must we doe. We must not followe the Scribes and Phariseis, to thinke our selues rightuous for our woorkes. But for all our rightuousnes, what soeuer we dooe, we muste shewe suche submission, and humblenesse before GOD, that wee maie saie: O Lorde I am a synner, be thou mercifull vntounto me, and enter not into Iudgement with thy seruaunt, as touchyng workes, but deale with me accordyng to thy merciemercy and grace, whiche thou haste promised and performed to vsus in Christ.
This doctrine tendeth to this ende specially, that spirituall pride maie therby be restrained, and wee by that meanes come vntounto the knowledge of our filthy hearte, and moste corrupt nature, and so at the laste be brought to the hope of Gods grace, fauour, and merciemercy. And this is the very rightuousnesse, that obtaineth the inheritaunce of the kyngdome of heauen, whiche hath her foundation of our workes, although thei ought to be good and Godly, but of the remission of synne, and of the grace of GOD. For although we preuaile som what, by that we labour to offende no bodie by our leudnes, and studie as muche as wee can, to accomplishe Gods will: yet the greatest fault remaineth still, wheras the hearte is vnpure, and full of sensualitie and wickednes.Psal. xxxii. Roma. iiii. But he that obtaineth remission of his sinnes, is rightuous, not by his owne power, but by grace, forasmuche as his synnes, are forgiuen hym for his fathers sake in Christ. Wherefore, Peter in the Actes of the Apostles saieth, that our heartes are purified by faithe.Actes. xv. But this purifiyng is not on suche wise, as though no euill thoughtes, or vncleane concupiscence, should after that be felt in our heartes: for that should neuer come to passe, before this bodie of synne bee laied in the grounde, and a passage made vntounto euerlastyng life: then shall the hearte be cleane in deede, and pure of his owne nature. But so long as this life endureth,Wherein the christian purenesse consisteth. all the purenesse is in faithe, and in the woorde, that GOD for Christes sake, will not impute our sinnes to vsus, nor punishe vsus for them, but rather remit, pardon, and forgiue them. And this neuerthelesse must followe therof, that afterward by the help of the holy ghost we begin to leade a pure, holy, and Godly life, and shewe GOD due obedience. But, as I saied before, this is an vnperfect obedience. Therefore the whole rightuousnes before GOD, consisteth onelyonly in the remission of synnes.
And this is the true meanyng of these wordes,Math. v. where Christ saieth: Excepte your rightuousnesse excede the rightuousnes of the Scribes, and of the Phariseis, ye can not enter into the kyngdome of heauen. These wordes are not to be vnderstand, as though all that the Phariseis dooe, is naught by nature. For where as the Pharisie in the Gospell of Luke boasteth, that he is not vnrightuous,Luke. xviii. no robber, no adulterer: againe, that he fasteth twise in a weeke, and paieth tithes of all that he possesseth: to do these thinges is not euill, and we would wish, that all men wer suche, euen vntounto their liues ende: then should the Maiestrates, Iudges, and parentes, with suche like, hauehave lesse businesse. But herein is the fault, that for this outward rightuousnes sake, the Pharisie boasteth himself to be rightuous before GOD, The errour of the Phariseis.neither thought he, that he had neede of Gods merciemercy, and remission of synne, for the obtainment of true and perfect rightuousnes. Christ resisteth this leude persuasion, that wee should not trust in suche rightuousnes before GOD, but make inquisition for better, if we determine to hauehave any hope of the heauenly inheritaunce. And he putteth forthe vntounto vsus the sixt commaundement for an example, that by that wee maie learne, what is the rightuousnes of the Phariseis, and beware of it.
An exposition of the sixt cō maundementThe sixt commaundement, as ye knowe, is this. Thou shalt not kill. Here the Phariseis persuaded them selues, that if thei did but onelyonly abstain from grosse murder, thei neded not to care for any more, and that thei had fulfilled this commaundemente: againe, that nothyng els was required of them in this behalfe. But Christe requireth greater thynges. For the woordes of this commaundement are not: Thy handes shall not kill: but, Thou shalt not kille. That is to saie: Thy hearte, thy mouthe, thy tongue, and all the powers in thy senses, and what soeuer is in thy bodie besides, whereby murder is committed, thou shalt auoyde, so that thou doe not onelyonly eschewe grosse murder, but all other thinges in hearte, in minde, in woorde, in gesture, in countenaunce. &c. whiche are as a manne would saie, the waie and preparatiō vntounto murder. For this saiyng: Thou shalt not kill:What it is to kille. Christ doeth not so nakedly expounde it, that it should signifie slaughter onelyonly, whereby mennes bodies are slaine, and depriued of their life, but what soeuer is doen besides, wherby murder ensueth. As when thou hatest any man▪ and wilte in no condition helpe hym,Luke. xvi. but art so affected toward him, as the riche glottō was toward poore Lazarus. Suche through thy faulte might perishe, and so art thou by this precept giltie of murder, as Ambrose saieth: If thou hast not fedde: thou haste slaine and committed murder.i. Ihon. iii. And S. Ihon saieth: he that hateth his brother, is a murderer. And ye knowe, that a murderer hath euerlastyng life dwellyng in hym.
Therefore, he that purposeth to kepe this commaundement, must not onelyonly refraine his handes, but his harte also muste be voide of wrathe,Fower maner of waies, the sixte commaundement is transgressed and brokē so that he neither shewe churlishe countenaunce, nor giuegive cruell woorde against them, that hauehave deserued an euill tourne at his hande, yea, and that by all mennes iudgement. For Christ saieth plainly, that this commaundement is transgressed and broken, fiue maner of waies. Firste, with the hearte,1. Hearte. when it is moued with anger & displeasure against thy neighbour. Secondly,2. Gesture. when the hearte betraieth it self outwardly, and sheweth by some externall gesture that it is angrie in deede, as when we passe by any man, and tourne awaie our faces from theim that salute vsus, and will not ones giuegive them an answere, no not so muche as a louyng looke. For this worde Racha pertaineth specially,Racha. to a disdainfull and angrie mocion, as when the anger is Iudged by the eyes, by the countenaūce, or by some croked worde. Thirdly, when wrathe procedeth out of the heart,3. Mouthe▪ into the mouthe, as when we raile vponupon any man, or obscure his good name, by our slaūderous wordes. Fourthly, whiche is moste grosse and wicked,4. Hande▪ when all these thynges come together, a wrathfull hearte, an angrie mocion, a leude tongue, a fearce hande. &c. and when violence is doen, slaughter is committed, or at the least, the will to doe it is plainly declared.Math. v. And albeit that emong these thynges, some be more greuous then other (for Christe hym self declareth, that by the diuersities of their punishementes) yet all, as well the little synnes, as the greate, are against this commaundement: and he that offendeth againste the leaste, is a murderer before GOD. Now call thy self to a rekenyng, and proue whither thou hast doen this cōmaundemēt so sincerely & perfectly in all thy life tyme, or yet canst doe, as it is here required of thee. And thou shalte easely finde, that neither haste thou doen it, neither is it possible for thee, at any tyme to doe it. What then must be doen? For we knowe what punishmēt is appoincted, for the transgressours of his worde. Cursed, saieth Moises, is eueryevery one, that abideth not in all thynges,Deut. 27. Gala. 3. that are written in the booke of the lawe,What is to be doen concernyng the fulfillyng of the sixt commaū demente. that he maie doe theim. Dooe as Christe biddeth them in this place. Be no Scribe or Pharisie, that is, thinke not thy self rightuous, because thou haste dooen no murder with thy hande. But looke rather on thy hearte, on thy mouthe, and other mocions: and when thou perceiuest, that thou art enuironed, besieged, and compassed round about with ire and wrathe: straight waies tourne thy self to GOD, and saie: Lorde, I as a synner hauehave offended against thy sixt precept. I hauehave giuen place to wrathe. I hauehave vsed angrie tokens and woordes against my neighbour. Forgiue me this great sin, and so enstruct me, that I trespasse no more against thee. And this is one thyng that thou oughtest to doe, whiche the Phariseis do not. Then must thou adde this also, that thou temperate thy self, and by no meanes suffer wrathe to rule in thee. And although thou canst not vtterly expell, and put it out of thy hearte, yet confesse thou this thy synne, and aske forgiuenesse thereof, and euer after so stoutely fight against it, that the residue of thy ire, gette not vnderunder her daunger the other mēbers, as the countenaunce, mouthe, tongue, handes, eyes. &c. that by this meanes at the laste, thou maiest represse thy wrathe, and so subdue it, that thou maiest not onelyonly not be angrie with thy neighbour, but also shew vntounto hym all gentlenes, whiche thyng thou shalte finde again at thy neighbours hand. By this meanes shalt thou by little & little, driue out al wrathe out of thy hearte, and make it vanishe awaie as the smoke.
This did not the Phariseis.The Pharisaicall rightuousnesse. Thei had wrathe in their hearte, malicious signes in their countenaūce railyng wordes in their mouthe: and yet tooke thei all these thynges for no synne. For this is the propertie of this vice, to shewe outwardly, that it doth nothyng without a iuste cause. Why, saie thei, shal I suffer this, being so vnworthely prouoked? Shuld I by my sufferaunce, giuegive them an occasion to doe worsse? We maie not giuegive place to the wicked, that thei maie thereby waxe the more licentious. And so are thei that are wrathfull by nature, more enkendled and sette on fire, when thei are perswaded, that their cause is iuste, vntill that by the deuilles helpe, the flame increaseth so muche, that their wrathe must nedes be ended with violence.
Therefore Christe admonisheth vsus, that we bee not prouoked vntounto euill, through the opiniōs of the Scribes and Phariseis. But this is required of Christian men,The christiā righteousnes that either thei doe good, or els confesse their synne, and desire GOD to forgiue theim, and to create in theim newe heartes. And he that after this sort exerciseth hymself in the preceptes of GOD: is it not to be thought, that he shall hauehave at all tymes sufficiente cause,Confession of our synnes to God is necessarie. to confesse his synnes, to desire forgiuenesse of the same, to exercise his faith, and to applie hym self to the studie of the woorde, bothe night and daie? For confession is necessarie, either then wrathe, or any other cōcupiscence hath oppressed vsus, so that wee can not deny, or excuse it, but must nedes confesse to GOD, that we hauehave synned.Praier. After this also, muste wee praie vntounto GOD, to forgiue vsus, and to giuegive vsus his grace from henceforthe better to doe. To this praier must faithe also bee ioyned,Faithe. that we by no meanes doubte, but that GOD will forgiue vsus bothe our synne, and all other for Christes sake.
The Papistes interprete not this lawe a right.This is the true practise of the Lawe: Neither must thou seke any other woorkes or rites, to worshippe GOD, as the Pope and his complices dooe, whiche are whollie giuen to the rightuousnesse of the Phariseis, as their saiyng touchyng this precept testifieth. It is necessarie, saie thei, to put aside rancor, but not the signes of rancor: that is, when thou art hurte, beware thou be not angrie therfore: as for not speakyng vntounto them, and fliyng their cō panie, it maketh no matter, it is no synne. Therfore thei coumpted the commaundementes, to be but a vile doctrine, whiche prophane persones should hā dle. For them selues thei hauehave founde out workes, and worshippynges of GOD, of a more excellencie, and greater price, as thei thinke. But he that would kepe well the tenne commaundementes, as I hauehave now declared of the sixt, should hauehave enough and to muche to doe, so farre is it of, that he needed to deuise any other seruices, or worshippynges of God.
Christe maketh this doctrine a matter of greate necessitie, and willeth, if we will be christians, that wee continually excercise our selues in these and suche his woorkes. For as it is a sentence graue, waightie, and of greate importaunce, whē he saith first:Math. v. Excepte your rightuousnes excede the rightuousnesse of the Scribes and Phariseis, ye can not enter into the kingdome of heauē: so likewise doeth he earnestly in the ende conclude, and deuideth thē into partes. For where dissention and wrathe is, there are twoo partes: One whiche hath hurted and doen vniustly: the other, whiche was hurt,In dissention there are two parties. and suffered wrong. As concernyng him, whiche is the cause of anger, and hath hurte other: Christe teacheth hym a good lesson,What the partie ought to doe, that hath doen hurte. and commaundeth hym diligently to take heede, that ye meddle not with GOD, nor with any thyng that belongeth vntounto GOD, till he be agreed with his aduersary. If, saith he, thou offerest thy gift at the alter, and doest there remember, that thy brother hath any thing against thee: leaue there thy gifte before the altare, and go thy waie, first be recōciled to thy brother, and then come and offer thy gifte. For if thou dooe not this, all thyne Oblation shalbe in vaine, neither shall it please GOD, what so euer thou offerest.
In these woordes Christ tareth and reproueth the thoughtes and fansies of the Phariseis, which imagined that thei should so bleare the eyes of God that he should not perceiue and see, their enuie and hatred in their hearte against their neighbour, and so thei should bee coumpted rightuous of all men. But Christ saieth thus:Gene. iiii. Thou deceiuest thy self. God firste of all will beholde the hearte, how it is affected towarde the neighbour. If he spie any enuie or hatred to be in the heart, thinke not, that thy oblacions,Leuii. xix. Math. xxii. Marke. xii. Luke. xx. Roma. xiii. giftes, and Sacrifices can please GOD. For when GOD gaue thee this commaundement: thou shalte louelove thy neighbour as thy self: he requireth first of all of thee, obedience to this his commaundement, whiche excepte thou doest shewe, he vtterly reiecteth thee, and all that thou doest. For what a leude maner were this, that thou shouldest offer an Oxe vntounto GOD, and slea thy brother? This wer to offer vp an halfpenie, and to steale awaie infinite talentes, Thus it becometh thee not to doe. But if thou wilt worshippe GOD a right, firste of all prouide, that there be no hatred in thy hearte against thy neighbour, otherwise thou canst by no meanes please GOD, what so euer thou dooest. And hereof cometh it to passe, that many through displeasure, borne to their neighbour, abstaine from the Sacrament, and by no meanes giuegive them selues to prayer. For this peticion maketh them aferde, when thei saie:Math. vi. Forgiue vsus our trespasses, as we forgiue them that trespasse againste vsus. Thei feare, that if thei should not forgiue, thei should giuegive sentence against them selues, and desire that GOD also maye not forgiue them. And it is true:Eccle. 28. n…ither ought thei to thinke otherwise. For if thou wilte not forgiue: neither will GOD forgiue thee. Therefore consider well, in what a daungerous state thou standest, whē thou receiuest anger in thy heart, against thy neighbour, and wilt by no meanes put it awaie frō thee. Neither shall this profite thee any thing at al, that thou praiest not, nor receiuest the Sacrament: yea, thou art so muche the worse, because thou wilt not praie thy self, that thou maiest come vntounto suche and so Godly praiers. For as GOD findeth thee: so will he Iudge thee. Therefore this is the best counsaill, euen out of hande to bee at one with GOD, Follow this counsail.to be reconciled to thy neighbour, and to caste awaie all anger, wrathe, and displeasure. For otherwise, thou hearest here, that thou maiest not medle with GOD: againe, that what so euer thou dooest vntounto hym, he regardeth it not. In consideration wherof Christ saieth: Leaue thy gifte before the altare: for it shall profite thee nothyng at all.Math. v. And this is the one parte, whiche giueth thee cause of anger. This partie is bounde, not onelyonly to humble himself before GOD, and to confesse that he hath doen euill,Note well. but also he ought mekely to come vntounto his neighbour, and to desire hym to forgiue hym his synne, euen as he would bee forgiuen of GOD for Christes sake.
The other is the partie that is hurte,What ye partie ought to doe, that is hurte▪ whiche thinketh, that he hath a iuste cause to bee angrie. Christ also chargeth this partie, that he be redy vntounto reconciliation, and by no meanes shewe hymself harde, & vntoward in this matter. For it is great ieopardy, saieth Christ, that if thou differ thy good will, thy aduersarie will commit his cause to the Iudge,The Iudge is God. that is, to GOD in heauen, and saie on this maner: Lorde, I hauehave doen that I ought to dooe. Thou forgiuest me, but menne forgiue not. I therfore commit the whole matter to thee. If this bee dooen, what sentence shalte thou receiue, thinkest thou?The Sergeaunte is the Angell. The prison is helle. Uerely euen this: that forasmuche as thou wilt not forgiue, he shall deliuer thee to the Sergeaunt, and so thou shalt be cast into prison, out of the whiche thou shalt not goe, till thou haste paied the vttermoste farthyng:Luke. vi. that is to saie: Thou shalte neuer be forgiuen, as Christ saith: Loke with what measure ye meate, with the same shall it bee mette to you againe. This therefore doeth Christ require of bothe partes, that thei will suffer them selues to be intreated, to giuegive ouer all displeasure, and be cō content one to be reconciled to an other, and frely euen from the verie heart, one to forgiue an other, so that euer after, there maie bee betwene theim, heartie good will, and cōtinuall amitie. Otherwise we hauehave the sixt commaundement against vsus, whiche accuseth vsus, and proueth vsus murderers before God, so that we shalbe sure, not to escape vnpunished
This doctrine and kinde of life, muste the Christians maintain emong them, and diligently exercise them selues in the same. For otherwise we run into daunger before GOD, Superiours maie lawfully punishe of…endours.without ende, and procure vntounto our selues damnacion, not onelyonly of body, but also of soule, as Christ threateneth. Notwithstandyng, where men are no priuate persones, but publique officers, as Iudges, Sheriffes, Conestables. &c. there goeth the matter otherwise.Roma. xiii. i. Peter. ii. For he that is a ciuill maiestrate, or temporall ruler, hath a commaundemente to be angrie, and to punishe malefactours, for their iniurious and wicked doynges. Parentes likewise hauehave a peculiare commaū dement, concernyng their childrē and familie, that thei should not wincke at the lasciuious and wanton behauiour of their children, or at the vngracious leudnes of their familie, but reproue them, and according to their desert, punishe them. GOD commaundeth them thus to doe. And if thei doe it not, thei obeye not GOD, neither dooe thei satisfie their office, and the commaundement of GOD.
For this is not to be suffered, that a thefe should saie to the Iudge: Punishe me not. For it is writtē in the sixt commaundemente: Thou shalte not kill. Thus maie he saie to priuate persones, that are not in office. But the Maiestrate hath a commaundement to vse the swearde, and to punishe euill doers. Neither is this tollerable, that a maide seruaunt, whē through her negligence, she hath suffered thinges to go to wracke, and to be spoiled in the house, should saie to her maistresse: you maie not bee angrie with me, beyng a Christian woman: For it is forbidden in the sixt commaundement. Christe in deede forbiddeth, that any manne should be angrie with his neighbour, and saieth: that who so euer so doeth, is guiltie of Iudgemente. But there is an other power in this persone, bicause of the cōmaundement of GOD, that she maie reioyce, yea, and punishe the negligence, and vntowardnesse of her familie,Psalm. iiii. Ephe. iiii. accordyng to their merites. And this anger is not againste Christianitie, as it is not againste Gods worde, to be a Father, or a Maister of an housholde. This were directly againste the Christian profession, if thei should not regarde their vocation, but neglecte domesticall discipline, and suffer their familie to liue after their owne lustes, without all good and Godly order.
The kyngdō of Christe, and of the worlde.We must therefore, diligently consider this discipline. In the kyngdome of Christ, there is no place for anger, but for gentlenes and louelove, that the verie hearte maie bee quiete, and without bitternesse towarde all men, and that neither the mouthe, nor the hande offende, or hurte any manne. But in the Kyngdome of the worlde, in matters of policie, in thynges of housholde, neither hande nor mouthe is to be restrained. We maie lawfully vse these instrumentes to reuenge, accordyng to eueryevery mannes vocation, office, and aucthoritie.
For here there is no place for lenitie and merciemercy, but for vengeaunce. So that in this behalfe would neglecte vengeance, he should giuegive an occasion to GOD the high iudge, that he should punishe the sinnes and offences of men, and then were the matter in worse case. For when GOD punisheth, he punisheth more greuously, then men doe·
And this is the doctrine of the Gospell, for this presente Sondaie. The Lorde our GOD, helpe vsus by his holy spirite, and giuegive vsus grace for his sonne Iesus Christes sake, that in this worlde we maye liue here a Godly, rightuous, and sober life,Titus. ii. eueryevery manne, accordyng to his vocation and office, and in the worlde to come, enioye the fruicion, presence, and sight of the moste blessed and glorious Trinitie, GOD the father, GOD the sonne, and GOD the holy Ghoste, three distincte persones, and one true immortall and euerlastyng GOD: To whom be all power, glory, and honor, bothe now and euer. Amen.