Sermons Upon all the Sunday Gospels, Sermon 45
The .ij. Sondaie after Trinitie Sondaie. The Gospell. Luke. xiiii.
A Certaine man ordeined a greate supper, and badde many, and sent his seruaunt at supper time, to saie to them that were bidden: Come, for all thynges are now readie. And thei all at ones, began to make excuse. The first saied vntounto hym: I hauehave boughte a Farme, and I muste needes goe and see it, I praie thee hauehave me excused. And an other saied: I hauehave bought fiue yoke of …xen, and I goe to proue theim, I praie thee hauehave me excused. And an other saied: I hauehave maried a wife, and therefore I can not come. And the seruaunte retourned, and brought his master woorde againe thereof. Then was the good man of the house displeased, and said vntounto his seruaūt: Goe out quickly into the streates and quarters of the citie, and bryng in hither the poore, and feble, and the haulte and blinde. And the seruaunte saied: Lorde, it is doen as thou hast commaunded, and yet there is roume. And the lorde saied vntounto the seruaunte: Goe out into the high waies and hedges, and compell them to come in, that my house maie bee filled. For I saie vntounto you, that none of these menne whiche were bidden, shall taste of my supper.
THE EXPOSITION.
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 hauehave, 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 louelove 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, 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 vntounto 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 onelyonly) 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 vsus to feede on, that he for our synnes thorowe his death hath made satisfactiō, and hath deliuered vsus 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 onelyonly 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 was of an other sorte, then that, that was set before them. And yet are thei of suche malice and wickednesse, that although thei prate muche therof: yet thei proudely despise, GOD, and his bountifulnes, euerlastyng life and saluacion, and in the meane season set muche more by other thynges. It followeth in the texte.
And he called many.
These many that were called are the Iewes, and all the people of Israell,Who are the geastes. whiche from Abrahams tyme, were specially called by the Prophettes. For the seede was promised to the patriarke Abraham, by the whiche this blessyng should bee gotten, and so this Supper was first shewed vntounto 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 from the cursse and damnacion, and obtaine health and saluacion. This message was specially shewed to the chiefe of the people, whiche had the spirituall and ciuill administracion. But how did thei take this message?
And thei began all to make their excuse.
In this are the geastes that were present reproued, and specially, that masterlike fellowe, whiche before Christe had craked of the kyngdome of God, and the meate thereof: Blessed is he that eateth bread in the kyngdome of GOD. Christe doeth interprete to this man his saiyng: If thou, saieth he, carest for this, how happie thou art, this will I say vntounto 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 onelyonly 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 vsus also, punishe vsus, and banishe vsus, because we will not consente to their abhominacions, But let theim hauehave 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 vsus 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 hauehave 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 onelyonly 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 onelyonly 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 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 onelyonly 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 hauehave 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 hauehave compassed me, and many oxen, hath besieged me saieth Dauid.Psalm. xxii To vsus (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 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 vponupon that, if thei fulfilled the rightuousnes of the lawe, thei should hauehave 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 onelyonly 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 onelyonly 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 and persecution. But what will be the ende of this? Suche as was of the Iewes.Beholde, and beware. Thei defended their lawe, priesthode, kyngdome and riches, so longe and so stubburnely, vntill at laste thei were all ouerthrowen and loste all, so that now thei liue emong straungers, as banished persones, and sure of nothyng, and can not come to the felowship of this supper. For the Lorde purposeth now, to bid other geastes, and bicause he is despised of them, he despiseth them also, as it foloweth.
The good man of the house was displeased, and saied to his seruaunte: Goe out quicklie into the streates and lanes of the citie &c.
As though he should saie: if ye set so muche by your Farmes, Oxen, wiues, that ye care not for my supper, that is, if ye holde so faste the priesthod, the kyngdome, and the richesse, that ye put a side me and my Gospell: this I tel you before, that ye shal loose all together. And I in the meane season, will prouide me other geastes. Wherefore thou seruaunt get thee out into the streates and lanes of the citie, and bryng hither the same, the poore, the maimed and weake. And so it chaunceth to the Iewes. For when the princes, priestes, and all the chief emongest the people, despised the Gospell for the causes aboue rehearsed, GOD receiued the humbe fishers, whiche is a poore and a despised sorte. As Paule saieth to the Corinthians.i. Cor. i. Looke brethren on your vocacion, how GOD hath not chosen many wise men after the fleshe, nor many mightie, nor many of high degree, but he hath chosen the foolish thinges of the worlde, to confoūde the wise. The weake 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 onelyonly 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, hauehave Farmes and Oxen. But as for this supper of the kyngdome of GOD ye care not. Wherefore this supper belongeth onelyonly 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 hauehave spoken more geuously against the Iewes, and specially against this man, that craked of the breade of the kyngdome of heauen, and yet vnderstoode no more of this kyngdome, then consisteth in Farmes, Oxen, and other present thynges of this life, that their region might not be depriued of the priesthod and kyngdome, whatsoeuer becommeth of Christe and his Gospell. For thus thought he, that he had no nede of Christ, to attain thereby the kyngdome of GOD. But that GOD would saie to hym and to all the Iewes: Come ye Iewes, and high priestes, ye holie men, ye princes, ye excellent citezens: for you is the breade and supper prepared. But (saieth he) thus goeth the matter: ye are called, but ye dooe not regard. Ye excuse your selues, and affirme that your excuses be lawfull. Wherefore I reiect and refuse you, and receiue the vile multitude, as the lame, the weake, the blinde, the halte, the poore. &c.
And thus farre this Gospell belongeth to the Iewes. For he speaketh of the lame and weake, that are in the streates and lanes of the citie, and he calleth the people of the Iewes a citie,Why the Iewes are resembled to a citee. bicause that people was well ordered and ruled. For thei had the lawe, ceremonies, rites, temple, priestes, kynges, and all thynges ordained of God, and written by Moises. Now he sendeth his seruauntes in to the high waies, and commaundeth theim to bryng geastes, wheresoeuer thei maie bee had, yea the beggers that sitte by the hedges. &c.
And the Lorde saied vntounto his seruaunte: Goe out into the high waies, and vntounto the hedges, and constraine theim to come in, that my house maie be full.
The callyng of the Gentiles.These that lye at the hedges are wee Gentiles, whiche dwell in no citie, whiche hauehave had no forme of seruice, but hauehave been Idolatours, and knewe neither our selues, neither God. Wherefore all that we hauehave, 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 hauehave 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 vsus also, this is a token to vsus 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 vntounto the supper.But how dooeth GOD constraine vsus, 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 vntounto vsus: he that beleueth and is Baptized, shall be saued, he that beleueth not, shall be condemned. Wherby he setteth before vsus, bothe heauen and helle, death and life, wrathe and merciemercy.Math. vxi. Ephe. ii. Psalm. li. For first of all he declareth vntounto vsus 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 hauehave 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 vsus, 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 GOD commaunde to be shewed vntounto vsus 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, merciemercy, and remission of sinne sent doune from heauen vntounto 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 vponupon synners, and merciemercy vponupon 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 merciemercy. But thei that refuse to doe this, be thei neuer so prudent and wise, hauehave this sentence giuen against theim: Thei shall not taste of my Supper▪ that is, the wrathe of GOD shall remaine vponupon 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 vntounto vsus 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 hauehave 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 vsus to continewe therein vntounto the ende. Amen. Amen.
Christes intent therefore in this parable, is to exhorte vsus, that we hauehave the Gospell in high estimacion, and that we ioyne not our selues to theim, whiche hauehave high stomackes, by reason of their prudence, wisedome, power, and holinesse. For this sentence 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 onelyonly the vnpure dragges wer reserued: so shall it chaunce to vsus 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 vntounto 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 giuegive 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 vntounto you. If there be more good fare and delicates in yours, goe to it a Gods name: spare not, I will not lette you, onelyonly this I saie vntounto you, ye shall hauehave 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 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 vsus, 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. OnelyOnly 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 vsus 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 thei so dooe. For hereby doe thei confesse that thei hauehave heard, read and seen, that we hauehave dooen our message.
But if we hauehave not holde our peace, but hauehave 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 vsus so to doe. And lette hym defende them, and condemne vsus. We doe not refuse to be iudged, which hauehave 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 vsus praie to GOD, that he will preserue and kepe vsus 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 vsus for Iesus Christes sake, through the holie ghost. Amen.