Sermons Upon all the Sunday Gospels, Sermon 63
The .xx Sonday after Trinitie Sondaye. ¶The Gospell. Math. xxii.
IEsus sayde to his Disciples: The kyngdom of heauen is lyke vntounto a man that was a kynge, which made a maryage for his sonne, and sent forthe his seruauntes to call them that were bydden to the weddyng, and they woulde not come. Agayne, he sent forth other seruauntes, saying: Tell them which are bydden, behold I hauehave prepared my dinner, mine Oxen and my fatlynges are kylled, and all thynges are redy, come vntounto the mariage. But they made light of it, and went their wayes, one to his farme place, another to his marchaundise, and the remnaunt toke his seruauntes and intreated them shamefully, and slewe them. But when the kyng heard thereof. he was wrothe, and sent forthe his men of warre, and destroyed those murtherers, and brente vp theyr Citie, Then sayde he to his seruauntes: The maryage in dede is prepared, but they whiche were bydden, were not worthy. Go ye therefore out into the hye wayes, and as manye as ye fynde, bydde theym to the maryage. And the seruauntes wente foorthe into the hyghe wayes, and gathered together all, as many as they coulde fynde, bothe good and badde, and the weddynge was furnyshed with geastes. Then the kynge came in, to see the geastes, and when he spyed there a man whiche had not on a weddyng garment, he saide vntounto him: Frende, howe camest thou in hyther, not hauyng a weddynge garmente? And he was euen spechelesse. Then sayde the kynge to the ministers: Take and bynde hym hande and foote, and caste him into vtter darknesse, there shalbe weepyng and gnashynge of teeth. For many be called, but fewe are chosen.
THE EXPOSITION.
IN this Gospel ye heare that the kingdom of God is lyke vntounto a mariage, vntounto the whiche many are bydden, that not onelyonly come not and regarde not, but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth, euen that it is no worldly kyngdom but a kyngdome in heauen,What the kyngdome of heauen signifyethe. where as God onelyonly is kyng, That doo we call the holye churche, whiche is nowe. For Christ dothe therfore vse the parable of the mariage, because that he beyng the kynges sonne, taketh the churche to be his spouse. Wherfore the kyngdome of heauen is to be taken on suche wise, that it is in earth, and yet it is no politicall or earthly kyngdome, but spirituall and eternall.
For the state of the Christians that are in this lyfe is suche, that they are halfe in the kyngdome of God, that is in soule and spirite, and after theyr fayth. Wherfore when thou heareste of the kyngdome of heauen, thou must not loke to heauen, but thou must seke after it in the earth amongest men, and that in all the world where soeuer the Gospel is beleued, and the true vse of the sacraments ministred. So yt proprely ye kyngdom of heauen is nothyng els, then the kyngdom of Christ, the kyngdome of the Gospell, and of faith. For whersoeuer the Gospell is, there is Christ. And wher Christ is, there is the holy ghost, and his kyngdome, whiche is the true kyngdom of heauen. For the which cause, all that hauehave the word and sacramentes, and beleue & continue in Christ by faith: they are heauenly princes and sonnes of God. And onelyonly this remayneth, that God moue away the half wall, which is put betwene, that is, that we die: then shall all thynges be heauen and saluation.
This therfore must be lerned first, that the kingdome of heauen is the kyngdome of Christe, where as the worde & Faith is. For in this kyngdome we hauehave lyfe in hope, and are cleane from synnes, free from death & hell: Sauyng that the body of synne is lefte, whiche is not yet abolyshed, and yet shalbe abolished when al thinges shalbe lyfe, saluation, and heauen.
To this mariage (sayeth Christ) God hathe called the Iewes his people, dyuers tymes before his commynge, by his holy Prophets. For it was their office specially, bycause they cōmanded the Iewes to waite for the mariage, that is, they put this people in a sure hope, that Christ would set foorth the gospel throughout all the worlde: and procure that remission of synnes and euerlastyng life shold be preached in his name To this ought men to be exhorted, and they shoulde waite for the gospell, and trust in it, that they myghte be saued by Christ. But Christ saieth here, they wold not come, as the Iewes in the desert would hauehave returned into Egypt. After that, he sent other seruantes when the tyme of Christes comyng was, whych shold open hymself with teachyng, with myracles and great wonders For Iohn and Christes disciples sayd, that all thynges were ready, and that there was nothynge lackyng, but that they should make them selues redy to the mariage: But they could not be persuaded by the messengers to comme. They regarded not, saythe Christ, and one went to his farme, an other to his busynesse and merchandise. &c. It is a very vnworthye thyng to despise this feaste, euen remission of synnes and euerlasting lyfe, and yet to hope for saluation. For if it were not so, they woulde neuer so gredilye hauehave gone to their farme or merchandise, and vtterly set at naught so noble a mariage.
But this is alwaies the state of the Gospel, as often as it is preached, the world waxeth worse then it was before. They vsed no suche merchandyse before. But as soone as this callyng to the Gospell was set vp, they falle to merchandyse wyth all theyr studye. It canne not bee otherwyse.
Wherfore lette no manne be offended for these present maners, for that they geue them selfe so to couetousnesse bothe in the citie, and also in the countrey, for that they bee so insolente and prowde, and handle their shepheardes and curates, whyche call theym to this feast, more vnwoorthily then they handle other men. Lett no man thynke, that this peruerse maner shall hauehave good successe. Neither wil I hope for much better state then other hauehave. Let not this offēce moue thee muche. For it is the long sufferance and pacience of God, yet wyl he not suffer it to escape vnpunyshed. So nowe GOD can suffer men in theyr licentious lyuyng,The longe sufferinge of god. to despise the Gospell and faithefull warnynges, to brynge in the dearthe of all thynges, to encrease theyr owne substance, he wynketh at this, and maketh as though he sawe it not. But whenne God shall sende the pestilence, that men may dye and falle downe as flies, or leaues in the harueste, whenne he shall stirre vp battaile, so that the violent souldiours shall breake into thy house, and destroye all thynges, and beate thee, and handle thy wyfe and chyldren vilainously▪ before thy face, whenne thou shalte cry out, at their cruell doynges, and complayne of the greate wrathe of GOD. Then shall it appeare, what God thynketh of thy auarice, insolence, and great madnes. For thenne shalt thou bee reproued on thys wyse: If thow couldest despise the counsayle of God before, thoroughe thy couetousnesse and insolencye, nowe muste thou holde thy selfe contente with these thynges, whyche thou haste stirred vppon thee by thy licentious and longe outragious lyuynge. For GOD suffereth not hym selfe to be mocked longe. Wherefore menne myghte doo well, yf they woulde ceasse betyme and amende, as Gods worde dothe diligently exhorte vsus to doo. But we woulde hauehave lycence to doo bothe, euen nowe to despyse the woorde of God, and to folow our lustes, and yet that God should absteyne from punishyng vsus. But it will not be: as this Gospell teacheth farther of this matter.
Some of them that were byd, were so bolde, that they tooke the seruauntes, reuyled theym, and kylled them. By this doth Christ specially meane the citie of Ierusalem, whiche kylled the Prophetes, and at length the sonne of God. But what commeth therof? The kyng when he hearde thereof was wrothe, and sent his warriours, euen the Romaynes. These could not but serue Gods turne, and kyll these murderers, and burne their citie, so that the Iewes were sold better cheape then byrdes, euen thirtie for a penye. There lacked no lamentation & cōplaynyng, when God toke vengeance, but for as muche as they refused to come, when they were called to repentance, and the mariage of the sonne: therfore God refuseth nowe agayne, to heare them: which thyng beware that it chance not to thee, There ar many thinges inough, with the which we offende god, as ire, vnpatience, auarice, care of liuyng, lechery, hate, and other vices. All these are synnes, yet are all these thynges nothyng in comparison of this synne,The cōtempt of gods worde is the greatest synne that is. whiche is contemnyng of gods worde. And yet it is the moste common synne. To bee geuen to auarice, to steale, to committe whoredome and fornication are not so common synnes. For all the world is in danger of this synne, the citizens and husbandemed sette not this muche by the gospell. All sleape at this seruice, as a man may se in the churche. When one loketh this way, an other that waye, and in so great a multitude scarsely ten or twelue come to thintente to learne any thynge.
Yea, and furthermore besyde all this, this encreseth the matter also, that it is such a cōmon synne, so deathlyke, so greuous, so hellyshe and diuellyshe, that it can not be noted, as other synnes bee. All count this for a lyght matter, to be presente at a sermon, and to take no hede, yea rather a great parte geue them selues to bousyng and bybbyng in tyme of the sermon, and regard it not, and thinke it no matter at all. No man is moued with this, no man is greued therfore, that men are so coldly affected with the worde, but it is not so in other synnes. For other synnes as slaughter, adulterie, theft. &c. dothe make men oftentymes contrite and sorowfull, so that they wold wishe it vndone. For no man can counte these thynges well done. But not to heare the word diligently, to despise it, to persecute it: no man count these, matters of conscience.Note and take hede. Wherfore it is suche a synne, for the whiche imperies, commonalties, and cities must be destroyed. For when it is not acknowledged, nor receaued, no repentance or amendement of lyfe can ensue. So chanced it therfore to all kyngedomes and to Ierusalem. And England also shall greuously be punyshed for this synne. For this synne cryeth daiely to God, neyther dothe it suffer God to rest before he saith in his wroth: I gaue you my sonne the highest price that I had, and wold gladly hauehave had communication with you, to teache and instruct you to euerlastyng life, but there is none that is desyrous to heare. Wherefore I can not withdrawe the punyshment, as it is in Iohn.Iohn. 3. This is damnation, that lyght came into the world, and men louelove darkenes more then lyght. For theyr workes ar euyl. As though he would saie: I would gladly wynke at the other syns, but this is damnation, that the worlde condemneth that I hauehave sent, euen my worde, and it careth not for it. This greueth me, they are full of sinnes, and I would healpee theym by my worde, and they wyll not. Therfore if they wil not hear my word let them heare the deuyls worde, and let them perishe also in the kyngdome of confusion.
Thus hath it chaunced to the congregations of the east, and to the mooste flouryshynge communalties,The Easte churches. and to greate regions, whyche are nowe vnderunder the Turke. Hungarie also is almoste vndoone vtterlye. In other places they wyll not heare the gospel. Wherfore for a punyshment they are constreigned to heare the Anabaptistes and other diuelyshe doctoures. This is the punishement where as Gods worde is despised and not hearde. For it is the greattest and moste haynous synne, and therefore the moste greatest and greuousest punishemente is prouided for it. This is gods will, that we should embrace the worde most louyngly, and not onelyonly write it in fine letters in our bookes, but also in our heartes. But the world will not grant hym this place, and it scarcely suffereth it to be in bokes & sermons, it had rather hauehave the dyuel in the hert and it shall hauehave hym at length. Wherfore learne this also, that God hath cause inough to punishe other synnes of oures. But this synne passeth all, whenne his worde is set at naught, and when they are yll ordered that call men to this mariage. He therfore that is holden wyth thys synne, lette hym learne to see vntounto hym selfe by thys doctrine, that he may know that it is no lyttle synne, but the moste greatest and most greuous of all synnes, whiche God canne not suffer, but punysheth it most greuously. All men crye out agaynste periurie and auarice, that they beare such route in the worlde.
And thus is trewe, that these thynges canne not longe escape vnpunyshed. But in that we hauehave the Gospell, and care soo lyghtely for it, and in the meane tyme sette our myndes idelly vppon trifles, whyle that the woorde is preached, this is a synne passynge all other synnes, and doubtlesse shall so bee punyshed of GOD, that errours and lewde teachers maye enter in wyth all power, to take awaye all thynges. As it is in Grece and in other Regyons, where as nowe Mahomette reygneth, whych at thys time dryuethe theym to the abhominations of the dyuell, whyche before hadde the worde of GOD, but wold not beleue it.
In the Popedome it chaunced thus also. There was first the trewe doctrine. When menne were vnkynde, and despysed the doctrine, God punyshed that synne on thys wyse, that they allowed monkery, and mooste impudente lyes. Nowe also is thys commynge to passe agayn. (For there must nedes chance to thys synne bothe corporall and spirituall punyshementes) where as the dyuell castethe amongest vsus Arrians and Anabaptistes. For why is not Goddes woorde regarded? Why is it not receaued thankefullye?
Remember ye therefore, that we muste beware of thys synne, and magnyfye the woorde of GOD, and heare it dylygently. For although we had none other cause to doo it, yet this were a sufficient cause, that GOD hathe commaunded it, for that it is a mooste acceptable seruice vntounto hym. For it is no littell matter, that we doo serue suche a greate Lorde, Hee canne requite and recompence it moste lyberallye. Wherefore thys seruyce oughte to be moste acceptable to all Christian men, that they might thynk: Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde, I wyll gladly doo hym thys seruyce, that I may boaste of this that I hauehave bestowed an hower of a daye in Goddes seruice.
This shoulde be a sufficient cause for vsus to regarde Gods word. But besydes these, there are other causes also more euidente. For thys doth GOD promyse to the also, yf thou wylt heare my woorde, and kepe it. Thou shalt subdue the deuyll,Causes that oughte to moue vsus to heare Gods worde. so that he wyll not be so bolde as to come nere vntounto thee. For where my word is, there am I. And where I am, the deuyll can hauehave no place. And besyde all this profite, thou shalt hauehave all thy synnes forgeuen thee, and thy hearte inflamed to the true study of religion and obedience towarde God and man: and to be short, thou shalte obtayne at last lyfe euerlasting. For I poynt and prescribe to thee suche seruice to do, as for the whiche great profit may redounde vntounto thee. For if there were no profite for thee at all, yet were thou bounde to doo it, because it is my will, that it should be doone. But now I commaunde thee to do such seruice, as is moste for thy profite. As we proue by experience, when we do nothing but repete the ten commaundementes and the Lords prayer, there commeth always therof a newe profite, that we may vnderstande some thyng that came not to our mynde before. And this commoditie is specially therwith, that the dyuell therby is dryuen frome thee that he may not hurt thee. Wherfore lette no christian be so arrogant, that he thynke that hee vnderstandeth now the Lordes prayer, and the ten commandementes. And if any suche thynge come in mynde, iudge it to be a temptation, and say: If I hauehave sayd it to day, nowe wille I saye it agayne, that thou mayest alwayes repelle and put awaye the deuyll frome thee, and so shalte thou doo vntounto GOD moste profytable seruice. If thou doest not so, thou shalte offende God greatly. But who would gladly proue and fele so greate wrathe of God?
But alas, thus goeth the matter: A great parte nothyng regardeth the worde. But yet nothyng is more certaine, then that if for sinnes pestilence and warre befalleth, that God will not regarde thee, but that he will stoppe his eares at thy crie. Euen as thou also hast deafe eares at his worde. As it is in Salomon: Because sayth he, I hauehave called, and ye hauehave refused,Pro. 1. I hauehave put forth my hand, and there was none that would see, ye hauehave despised all my councell, and neglected my discipline, I also will laugh and scorne you, when that, that ye feared is chaunced vntounto you: When sodein miserie shall fal vponupon you, and destruction as a tempest breake in on you. When tribulation and anguishe shall come vponupon you. Then shall they call m to e and I will not heare them, in the morning they shall ryse and shall not fynde me, because they hated to be reformed, and receaued not the feare of the Lorde, and obeyed not my councell, but did caste of all my correction.
This shalbe the punishement of this synne, when thou shalte at thy appointed tyme be bytterlye punished, euen then thou shalte hauehave GOD to laugh thee to scorne, which shall say, that this chaunced worthely vntounto thee, because that wheras he put forth vntounto the doctrine of sincere councell, thou despisedst it, now therfore it chaunceth worthely vntounto thee yt thou hearest ye deuil. If thou wilt not heare him that saith: Come vntounto me all that labour and are heuie burdened & I wil refresh you: heare thou the vngodly souldier, which first curseth and banneth, and afterward thrust thee through with a speare. Thou cāst not refuse this as wrongfullye done. For why diddest thou so despise the word of God, which thou sholdest hauehave heard and taken for thy cheif salfegarde? But thou settest more by thy feldes & possessions then by ye hearing of a mā. Thinkest thou that God will not take it greuously? Six dayes hath he appoīted to thee for labour: and to exercise husbandrie, he requireth no more for himselfe then the seuenth daye, that then thou sholdest do hym seruice also, and yet shall he not obtayne that of thee? Wherfore learne this, it is an horrible and dreadfulll sermon against the Iewes, because they despised this mariage, that is the preachyng of the Gospell, and reuiled and killed vp his seruantes. This kynge can not abide this. And therfore he sendeth his warriors euen the Romains, and destroyeth these murtherers, and burneth vp ther citie. Who can say that god doth any wronge in this? If a great prince should sende his son to certain bound in prison,Note. to deliuer them, & they would not only receaue that deliuerer thāckfully, but also woulde kyll hym, and mocke the father also, how wold the father take this, thinkest thou. He wold destroy both the prisoners and the prison also. So doth our god. He sendeth his sonne to deliuer vsus from syn, death and hel, & to geue vsus euerlasting lyfe. He oughte to be heard of vsus, and to be receaued by fayth. But we cast hym behinde, and go to our landes and possessions. These thinges seme much better to vsus. Wherfore if the plage and punishments of God breake out vponupon vsus by heapes and swarmes, in pestilence in the Turke, and other warres, whome can we blame but our selues? And if we come vntounto him then with mourning and lamenting, it shall not preuayle. For thynke thou how muche thou hast displeased God, in that so longe time thou hast denied him his true seruice. Compare thy faulte with this wrath of GOD, and thou shalte thynke it well, that he differreth so longe the euerlastynge paynes of hell. And by this temporall paynes he calleth thee to repentance, that thou mayst amende, and cease from sin at last.
This is it in this gospell, that the kyng destroyed the murtherers and burned vp their citie, to geue vsus an example, that these despisers in the feldes and cities seduce vsus not to folow their maners. For it wil be no otherwise in the worlde: it can not be persuaded to care for the worde. They alwayes set more by their feldes and merchandise. But they shall greuously be punished. For what Iudgement they shal abide, the Iewes shewe by their example. Wherfore let vsus not folow it, but let vsus rather heare the worde diligētly and with deuotion. And before all thinges let vsus honorably receaue the seruantes that cal vsus for ye lords sake, from whome they are sent. Then shall we perceaue god to be our helper in all thinges of difficultie, which shalbe present with vsus and defend vsus, and at length shall geue vsus life euerlasting through his son, our bridgrome Iesus Christ.
This is the first part as cōcerning the Iewes. They are now gon. And now herken what he sayth to the Gentils. These were wtout, hauing no law nor worde of god. They were not within ye wales, but in an open place, through yt which the deuil might ronne at his libertie. These also commandeth this kynge to be called, that they might come al without any exception, men, women, olde, yonge, poore, rich. As we se at this daye, how god hath set forth baptisme, ye worde, & ye supper, that all might take part, that will. Wherfore that calling is nothing els: then that Christ is preached to all men, we are baptised, that we might be gestes, and make mery in this mariage, that is, that we might hauehave remissiō of sinnes & life euerlasting against ye deuil & hel gates. All we are bydden to this mariage.
And now whan the number of the gestes is fulfilled (for it is plaine here that both euell and good were called) the kyng himselfe commeth in and seeth what gestes he hath, and perceaueth some of thē to be with out their mariage garment. For so will it alwayes be amongest Christians, that all are not true Christians, some are faultie & vicious, & yet hauehave ye name of Christians, because they were baptised, vse the sacrament, & heare sermons, & yet they hauehave no more but the name. For they thinke not ye matter to be earnest & true. This must a mā accustome to know. For it wil neuer come to passe by teaching, yt a whole Citie or vilage, yea or a hole house shold truly ensue after godlines. This will not come to passe, but as the maner is, ther commeth both good and euill. This must we abyde, & as touchyng the name to suffer them to be called Christians. For we are al bydden, but al come not with ye mariage garment. This will be euen so vntounto the last day. Thē at last ther shalbe made an other difference.
For thus is it surely decreed, that this king wil not only hauehave all called to the mariage of his son, but also he will see this, whether they that be called, come wyth their mariage garment. If any man should come to a mariage feaste fowle & sluttishe out of their working shoppe, no mā would gladly receaue such vntounto thē although they wer bidē to ye feaste, yea & specially ye bridgrome wold be greued therwt if he shold perceaue yt he were mocked of this or yt mad or proude person. For they must come to the feaste wt the mariage garment.
So saith Christ yt it shal come to passe here also like wise. Although thou be Christened, hearest sermons, vsest ye sacrement, & yet art without the mariage garmēt, (that is) beleuest not, carest not earnestly for the gospel, and wouldest vse but only the name of a Christian, as the Pope and his doe, that thou mightest get commodities and prebendes therby: Thou art not a Christian for gods sake, neither for thy owne saluatiō, for then thou wouldest take greater pleasure therof. And truly thou must not thynke that thou mayst lye hyd there with thy hypocrisie.No hipocrite can hyde him selfe from the face of god. The kynge at his comming in, will see thee, & pluck the forth in the middest, or els in that last common day, or when thou shalt die, and will say: What makest thou here, syth thou hast but the name, & not the propertie of a Christian, thou beleuedst not, as it behoueth a Christiā? Thou diddest neuer earnestly regard religion and godlines, howe thou mightest be deliuered from syn in dede, & obtaine righteousnes and saluation, Thou diddest onlie aspire to substance, thou gapedst howe thou mightest get & heape vp that. Wherfore now thou art come, with out the mariage garment. Get the hence. Ther is no rome for thee amongest them, that were goodly decked against the mariage.
When this (saith Christ) shalbe layd to these hypocrites charge, eyther in the later day, or at their death, they shalbe dombe, yt is, they shalbe able to alleage nothynge for their defence. For what can they bringe? God made all thinges, he gaue vntounto them the moste holy baptisme: He put the gospell yea all most in thy mouth, he gaue his supper & communion euerie wher, and absolution. He ordayned cōmon ministers, thou haddest at home both parentes and maisters, which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing. Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife: but thou shalt nedes be constrained to confesse: I was baptised. The gospell was sufficiently preached vntounto me, But I cared not for it. I did sett more by wordlye thinges. This doth that signifie in this place, wher as he that lacked the mariage garment, is done. For what could he answere to this, wherto we must beare record, yt he gaue vntounto vsus his sonne and shewed all maner of grace in baptisme and in the gospel? so that this only remained: that we shoulde receaue with embracing armes, that which he offereth so willingly vntounto vsus.
Wherfore an horrible iudgement shall be geuen to these hypocrites, euen yt they may be caste, bound hand and foote into the vtter darkenes, (that is) that they may be damned with the deuil in hell vntounto euerlasting chaines. For their handes and feete are bounde, so that they can not deliuer thē selues by theyr workes, and they shall abyde their damnation in darkenes, They shall lacke the light of god (that is) his confort for euer, being alwaye in perpetuall miserie, anguishe, and tormentes, so that they shall neuer come vntounto thē so muche as a sparke of light. This is an horrible miserie. Oh, that we could be moued therby, and consider what a dolful paine it is, to lyue miserablye in hel in chaynes with weping and gnashinge of teeth. The gnashinge of teeth shalbe through frost and colde, the wepinge and waylinge for heate, as the doctours hauehave expounded it. Albeit Christ wolde signifie hereby all maner of torments, that may be inuented. This shalbe their punishement, because ye time of their visitatiō is not knowen & receaued, wheras we were called, had the sacrament, baptisme, the gospel and absolution, & yet we beleued not, we vsed thē not. And Christ would teach vsus, and bringe vsus to this, that we might know, how great felicitie hath chaunced to vsus, in that we are called to such a magnificent noble & glorious mariage, where at we may be sure to find a recouerīg frō sin, deuil, death, hell & euerlasting wayling. But he yt will not knowlege so great grace, but counteth these things of no estimatiō, hath worthely for his reward eternal death. For one of these two must nedes be, yt a man either receaue ye gospell & beleue & get euerlasting saluatiō, or not beleue & so get euerlasting dānatiō. So yt the gospel may iustly say ye same, yt Paule sayd to the Iewes, which spake against him & blasphemed: your blud be vpō your owne head, I frō this time forth go giltlesse to ye gētils. For whē ye Iewes wold not come, god subdued thē to destruction, & sent his gospel to vsus gētiles. And for as much as it is come to vsus, this only remaineth, as it is describe here, yt god wil cast out all thē yt hauehave not their mariage garment. And ye lord will partly by alluring & partly by fearing, bring vsus to that point,Act. 18. yt we shold take ye gospel for our cheife safgard & studiouslye heare it, & beleue it. He allureth vsus by his promise & great grace, & through his great punishmēts he feareth vsus. But whan he preuayleth by none of these two, an extreme destruction is sure to come. If god wold raine downe gold, perchance ther wold som begin to loke vp to heauen. But wheras he putteth forth vntounto vsus the punishment of eternal death, no mā careth for it, or hath respecte to life. This therfore is ye some of ye whole sermō, Christ wold gladly both allure & feare vsus, yt we might earnestly embrace & beleue his word, loke & wayte certeinly for ye most ioyful cōming in ye last day, whē he shall retourne & deliuer vsus frō all euil both bodely & gostly. The whych thīg yt almighty god and merciful father graunt vsus through Christ his son and the holy ghost. Amen.