awake he had of his owne accorde helped them at the pinche as in so great a daunger though his disciples had not prayed him And albeit that of his goodnesse and fatherly affection towards vs hée be ready too giue vs all things that be necessary to our welfare yet is hâ—e not 〈…〉 giue them but at our entretaÌ„ce For prayer is the ordinary instrument too atteyn all things that are needful for vs of God whiche thing is done for this cause that we should reuerence him the true God creatour fountaine of all goodnesse and acknowledge oure selues weake creatures as what without GOD neyther haue ought nor ought are able too do 3 The woorking of faith is héere séene For faith is not an idle assent or thought but it is a stout Giant which ouercommeth the world as Iohn saith This is the victorie that ouercommeth the worlde euen your faith verely faith ouercommeth but yet through the conquerour Christ whom it possesseth Thus faith hath 〈◊〉 his enimie the worlde that is too wéete sinne Death the Diuel daungers and the fleshe On sinnes side standeth the Lawe conscience and dispaire On faiths side standeth the Gospel Christes sacrifice and 〈…〉 Therefore when the Law assayleth thée wyth his lightening smoake fyre vapoures and thunder Let fayth take the Gospell vntoo him and set that betwéene him and the Lawe And when the Lawe sayth Cursed is euerie one that dooth not al the things that are written in the booke of the Law set the Gospel ageinst it saying Euerie one that beléeueth on the Sonne hath life euerlasting When Death threatneth death set thou ageinst him the ouercommer of Death Iesus Chryst who casting Death in the téeth sayth Death where is thy sting Hel wher is thy victorie The same in the Gospell of Iohn sayeth Hée that beléeueth in mée shall not taste of Death for euermore but shall passe from Death vntoo Lyfe Then is Death profitable too the godly person for it is only a passage vnto the better life so little cause is there that the godly should be afrayd of it The Deuill in déede accuseth and packs vp a great beadroll of sinnes toogither But sette thou ageynst him the sentence of Chryst which sayeth The Prince of this worlde is iudged already and this saying of Paule It is God that iustifieth who then can condemne If hée lay our owne vnrighteousnesse too our charge Let vs answere with Paule Him who knew no sinne made hée a sacrifice for sinne that wée might bée made the rightuousnesse of God in him In likewise the daungers of sinne reprooue vs for they are as it were a sermon of God concerning sinne But aunswer thou that iudgement beginneth at Gods house that the Lorde chastiseth euerie childe whom hée receyueth vntoo him yea and that too the childes behoofe The fleshe moueth too despaire But make thou the fleshe subiect too the spirite and say that fleshelie iudgemente hath no place in this behalfe And so doo a thousande things méete vs that will hinder our saluation Could Nero then haue gainsayde sinne the Law Death and the flesh in maner aforesayd No verely For the onely children of God haue that priuiledge The rest are hilde in bondage vnder sinne bicause they are the seruants of sinne as which commit sinne by mainteining it agaynst the spirit or rather vtterly quench the spirit with it Whosoeuer therfore will geinsay sin the law death the deuill the flesh c. let him looke whither hée féele true repentance let him looke whither hée haue fayth and a good conscience and finally let him looke whither hée bée so framed that hée can preferre the obedience of God before all the commodities of this life vtterly casting away all purpose of sinning 4 Chryst findeth faulte with twoo things in his Disciples First with their fainthartednesse bycause they ought not too haue bin afrayd as long as hée was with them for in asmuch as they had séene so many miracles of his they might easily haue learned that it is not possible for him too perishe with whoom Chryst is present And secondely with the smalnesse of their fayth bicause they beleued not that hée coulde doo as much sleeping as waking or as much vpon the sea as vpon the lande being the maker both of sea and lande 5 And as in sléeping hée shewed himselfe too bée man So héere in commaunding the windes hée prooueth himselfe too bée GOD both which things doo serue the slendernesse of our Faith For his manhood sheweth his good wil towardes vs and his godhed sheweth his ablenesse which twoo things are requisite in euerie frée acte 6 Too bée short Chryste by this storie sheweth that hée willed in déede the saluation of men and especially of them that call vpon him For as it is his will that we should call vpon him in our perils so also is it his will too vtter his fatherlie affection towards vs in deliuering vs from danger ¶ Of the thirde THis is a most plesant Allegorie For here is painted out the state and image of the Church The sea is the world the ship is the Church the winde is the Deuil the Disciples are the godlie companie of the beléeuers Chryst is the truth and the Gospel is faith First mark héere that before Christe with his Disciples entred intoo the ship the Sea was calme that is too say the world slept soundly in his own sinnes But as soon as Christ entred into the ship ther arose a mighty tempest in so much as the ship séemed too bée ouerwhelmed But what ensued Christe the Lord was there present who could commaunde the sea and the windes Héereby therefore wée may learne that out of this little ship that is too say the Churche there is no safegard Howbéeit we must looke wel about vs héere that we take not our enimies ship for the true ship The enimies ship is bothe better decked outwardely and of greater receit within But the true ship hath hir decking inwardly and it hath a muche more stately maister namely the holye Ghost All the mariners that it hath are godly It hathe the woord of God and the sacraments in right vse and obedience too the ministerie And with these treasures this ship holdeth it selfe contented in so great waues 2 It is too bée obserued that this shippe sayleth not in the calme sea but is tossed in the waues whiche driueth it hither and thither whiche thing too bée moste true the storie of the world sheweth When GOD had made the world hée put this ship in the middes of it And by and by the deuil the enimie of Gods sonne tossed it with stormes and from thence foorthe it was miserably turmoyled vntoo the time of Noe and after Noe too Abrahams time from Abraham too Moyses time and from thence vntil Christs time who too the intent too saue this ship came intoo the world Yet ceassed not the waues thereof as then But what is the cause that the world cannot abide
secondly for that we be made partakers of his flesh and of his Godhead and thirdely for that by it we communicate and are vnited togither one with another Moreouer by this supper is ment that wée are spiritually nourished and susteined or fed with the body and blud of Christ. For like as bread and wine doo nourish encrese preserue and comfort mens bodyes So doth Chrystes body blud nourish encrease preserue and comfort our soules vnto euerlasting life if so be that true fath bée found in vs. What is the signification of this Supper in respect of the time to come This holy supper signifieth that by the power of Chrysts body raised from the dead our bodies also shal one day rise ageyn that they may be made like vnto the glorious body of Chryst. Wherevpon Paule sayth If Chryst bée risen agein wée also shal rise ageine that we may enioy the cōtinual presence of Chrysts body for euermore Whervppon certein of the holy fathers haue termed this Supper conduct money bicause it putteth them that receiue it before their death in mynde that Chryst is vntoo them the passage from these troubles to eternal blisse What is the signification of the Lords Supper in respect of the euerlastingnesie It is a perpetuall warrant of Gods fauour towards men at no time subiect vntoo chaunge and therfore the Lord himselfe calleth this his supper the newe Testament as which shall neuer become olde at any tyme. How be it too the intent this thing may be vnderstood more cléerly I will as bréefly as may be declare what things are most méete in euery Testament and how all those things which ought to méete in euery last wil or testamēt doo méete héere and moreouer what the new testament is In euery testament or last wil there be fiue things First the Testator that maketh the wil. Secondly the goods which the Testator bequeatheth Thirdly the heirs that are made Fourthly the death of the testatour And fifthly the conditions that are to bée kept of them that are made heires by the wil. In this new Testament the testator is Chryst. The heritage is the possession of eternall life The heires are the children of God that is to say al that beléeue in Chryst. The death of Chryst the testator folowed presently after For he died was buried and rose ageine the third day The conditions too bée obserued of the heyres that are named are that they should beléeue in Chryst and obey him and continue in innocencie of life vnto the end And if they fall intoo sinne that they earnestly repent them before their death Héerevppon wée may now in this wise conclude what the new Testament is The new Testament is is an euerlasting couenant stablished by the death of the Testator Iesus Chryste concerning the grace of God the forgiuenesse of sinnes and the frée gift of eternall life promised too all nations people that beléeue in Chryst crucified ¶ Of the second WHen Paule sayth Let a man examine himselfe and so eate of that breade and drinke of that cuppe for hee that eateth vnvvorthely and drinketh vnvvorthely eateth and drinketh his ovvne damnation These woords of Paule confirme foure things First that the vse of the Supper ought too bée in the church Secondly that it is necessary for men to trie themselues before they vse this Supper Thirdly that hée which receiueth thys Supper vnworthely dooth sinne most gréeuously And fourthly that this supper is too bée ministred onely vnto those that are able too examine themselues I will speake of the second only that is to say how euery man ought to examin himselfe that mindeth too vse this Supper too his behoofe How then must he proue himselfe that will vse this supper That doth Paule teach the seconde Epistle too the Corinthians and y e .xiij. Chapter in these woords Examin your selues whither you bée in faythe examine your selues Know yée not your selues that Chryst is in you By which woordes is vnderstoode that rightful triall consisteth in this that true Fayth and the presence of Chryste bée felte in vs that is to say too vse plainer woordes He is tried and cōmeth woorthely too Chrystes holy Supper that commeth too it reuerently in the feare of God in true repentance in true faith and with a Godly purpose And on the contrary parte he that preaseth to it vnreuerently without the feare of god without true repentance without true faith and with purpose to sinne commeth vnworthely not making difference of the body and blud of the Lorde and hée eateth his owne damnation Therfore whosoeuer approcheth too this supper and hath a purpose to continue in his sinnes he is a blasphemer and receiueth the sacrament with Iudas But too the intēt rude people shold not rashly presume to come to this supper the discipline of confession absolution is instituted in our churches too very good purpose For this discipline auaileth greatly to this that a man may orderly examine himselfe Howbeit too y e intent we may iudge aright cōcerning cōfession and absolution first it is too bée known that as there bée two sorts of cōfession so there be two sorts of absolution also One kind of confession is to God only that is too wit when a man confesseth his sin before God acknowledgeth himself to bée a sinner and desireth forgiuenesse for Christes sake without such confession none of ful yéeres is saued In this wise did Dauid confesse himself when he sayd Haue mercie on mée O God for I haue sinned against thée Enter not into iudgement with thy seruant for no man liuing shal bée iustified in thy sight So confesseth Daniel himself when he saith Wée haue sinned and done amisse with our fathers So did y e publican whē he durst not lift vp his face vnto heauen but strake his brest saying O God be mercifull too mée ◠sinner Unto this cōfession aunswereth the absolution that is giuen by only God And this is done when a mā beléeueth his frée promise For whosoeuer beléeueth is iustified from sinne that is to say set frée from sinne For sith that sinne is a falling away from the lawe will of God with a binding vntoo euerlasting death damnation vndoutedly absolution must be the releasing of the beléeuing man from that bonde wherby he is bound to euerlasting death and damnation So was Manasses assoyled so was Dauid so was the théefe vppon the crosse so was Mary Magdalene So are we assoyled dayly when we say with a true heart I beléeue the remission of sinnes and when we pray with faith forgiue vs oure trespasses Let this suffize concerning the first kynd of confession and the absolution of the same An other Confession is of Discipline when a man for counsell instruction and confirmation of his Faith commeth to the minister of the Churche acknowledgeth himselfe a sinner craueth comfort and desireth too bée instructed with Gods woord too the intent his conscience may be made quiet In
Pharisie who thought himself godly and rightuous and was not so maketh vs a Prayer too knowe an Hypocrite by Contrariwise the silie Publicane casting himselfe flat before God and acknowledging his own vnclennesse and yet neuerthelesse fléeing vntoo mercy dooth by his exāple set foorth a forme of true and healthful prayer The places are thrée 1 Of the rightuousnesse of the Law and of the fondnesse of the Pharisie 2 Of Christen rightuousnesse and of true repentance 3 Chrystes iudgement concerning the Pharisie and the Publicane ¶ Of the firste HE sayde too certeine vvhiche had an opinion of themselues that they vvere ryghtuous Héere I must néedes speake of the rightuousnesse of the Lawe what is it and what is the vse end and prerogatiue of it For thereby wée shall vnderstand how farre the Pharisies are wide from the true rightuousnesse What is the rightuousnesse of the Lawe It is a perfecte obedience of all our members inwarde and outwarde vntoo Gods lawe of the harte the affections the will the mouth and ▪ bréeflye of all the powers and abilities as well of the bodie as the minde whiche obedience it behoueth too be not at startes but continuall not vayne but perfecte and full not stayned but pure and chaste suche as mighte haue bin performed by Adam before his fall and suche as is performed by the holye Angelles in Heauen That the rightuousnesse of the Law ought too bée suche a one bothe Moyses and Chryst doo teache in these woords Thou shalt loue the Lord thy GOD with all thy harte with all thy soule with all thy strengthe and with all thy power and thy neyghboure as thy selfe Moreouer forasmuche as hée is pure holy chaste nothing can please him but that whiche is pure holye and chaste And they that fulfill this rightuousnesse they onely haue the promisse of the Law For thus sayeth Moyses The man that dooth these things shall liue in thē No man Chryst onely excepted didde euer performe this perfecte and continuall obedience suche as the Lawe requireth Wherefore all they ▪ that thynke them selues ryghtuous wyth thys rightuousnesse of the law are not only blinde and arrogant but also blasphemous ageinst the law of GOD which they measure by their owne slender skill and not by the voyce of GOD. That none is able too fulfil the law of GOD I haue declared a late and will now bréefly bring the same too oure remembrance ageine Firste oure members bothe inwarde and outward wherwith wée should execute obedience to the Lawe are mangled and corrupted with a certeine horrible outrage so as they are able too doo nothing aryght Agein the Law of sinne as a moste stoute Gyant grypeth our limmes euen after that wée bée borne a newe that wée cannot performe what we woulde Héereuppon S. Paule cryeth oute O vnhappy man that I am who shall deliuer mée from this bodye subiecte too Death And in another place Too will is present with mée but too performe I finde not in my selfe Also I doo not the good that I would doo but the euill whiche I would not doo that doo I. Thus the regenerate haue a forewarde will but they are destitute of ablenesse too performe that which they would so importunate is our houshold enimie withdrawing vs from that whiche is good What shall wée saye then of them whose will is not yet reformed suche as all they bée that are not regenerate Too the furtherance héereof also maketh it that the Law of God is spirituall but wée are carnall For thus hathe Paule béeing at that time a faythfull Chrystian sayd The Law is spirituall but I am carnall solde vnder sinne Héereby it is easie too sée that wée are not able to performe due obedience too the law For how is it possible that flesh should performe spirituall rightuousnesse I alledged many and sundry other reasons not long agoe whereby I shewed that no man in this life is able too yéeld perfect and ful obedience too the Law What is too bée doone then Héere thou shalt firste heare the voyce of the Lawe What sayeth hée Curssed is hée that continueth not in all the things that are written in the book of the Lawe Héere thou hearest the sentence of the Lawe Let this saying of the lawe humble thée before God and vtterly cast thée downe that thou maist acknowledge both the filthinesse of thy sinne and thy iust damnation What is too bée doone héer Are we able too eschue the cursse of the lawe Thou art not able of thine owne power Wherefore thou must eyther perish or else séeke a remedie ageinst this damnation of the lawe but other remedie surely there is none than only Iesus Chryst who purposely came into the world too take vppon himselfe the curse of the lawe and too delyuer all that beléeue on him from the power of the lawe that is from damnation which the law threatneth too those y t transgresse it Therefore this cursse extendeth it selfe too all men that héere not Chryst nor are clothed with his rightuousnesses that they may appéere apparelled therewith in the sight of God For Chryst is the end of the law too iustifie all that beléeue Rom. 10. These things haue I spoken concerning the rightuousnesse of the lawe too this intent that I might shewe how fond these Pharisies were which thought themselues rightuous and hilde scorne of others as vnholy and vnrightuous But what is the cause that this Pharisie and the rest of his rable thought themselues rightuous The cause was blindnesse For he was so blinde that he saw not the méening of the lawe yea rather he saw only the couering of the lawe and neuer looked into the brest of the lawe according as the text of this gospel sufficiently declareth For he sayth I thanke thee that I am not as other men extortioners vniust adulterers or as this Publicane He had séene the letter of the law then but not the spirit that is he stacke only in the outward woorks but he considered not the spirituall méening which the law requireth How bée it too the intent these things may be set the playner before our eyes let vs sée first what maner of woorkes this Pharisies were Secondly Let vs lay them too the law of God Thirdly let vs gather therby what wanted in him And fourthly let vs sée of how many sinnes he was founde giltie and cast by the lawe though he vaunted himselfe rightuous before men The woorkes of this Pharisie were faithlesse procéeding of méere misbeléefe and pryde Now in as much as the scripture saieth plainely without faith it is impossible too please God who is so madde as too call this outwarde visor rightuousnesse Let vs lay his woorkes that he bosteth of too the woord of God The lawe requireth pure obedience This man out of his most vncleane hart draweth slaunders ageinst God and his neighboure The lawe commaundeth him too loue his neighboure He accuseth him yea and that before the iudgement seate of God
of the law which is openly proclaymed ageinst all that repent not that is ageinst all spirituall Lepres But what remedie is there ageinst this ghostly Leprosie It is not too bée cured by any cunning of man There is but only one Phisitian that can clense it which is Iesus Chryst. Too whō if the Lepre come and humble himselfe before him calling vpon him and crauing too bée healed This most skilful Phisitian wil by and by first with his own blud wash of the filth of this spiritual Leprosie and then with his spirituall oyle anoynt the infected limmes vntill they bée made ful whole Untoo him therfore must wée go on the féete of faith his medicine which is offered by the voyce of the Gospell is too bée receyued with the mouth of the hart that is too say with fayth Of him is too bée requested that effectuall Oyle wherwith the appaired powers strength are renued and great héede is too bée taken that wée fal not intoo this Leprosie ageine by loosing this helthfull medicine of Gods worde and this healthfull Oyle of the holy Ghost Which thing if wée doo the curing of vs will be the harder afterwarde For when any disease hath taken too déepe a roote it is a harder matter too heale it Of the second ASsoone as he savv them he said Go and shevv your selues too the preest Whom he had healed in their going away by his only becke thē sendeth hée too the préestes who though they were wicked and couetous yet did they serue in the ministerie ordeyned by God But why sendeth hée them too the Préests There were many and great causes The first was that hée might trie their faith whither they beléeued his word and his promisse For God is woont by diuers means too trie the stedfastnesse of his seruants in faith not too their hurt or hinderaunce but too the intent that their fayth béeing tryed and as it were fined in the fire of temptation maye become the purer So was the fayth of Abraham tryed when he was commaunded too go kil his onely begotten sonne So was the womans fayth of Syrophaenicia tryed and there bée manye other examples as of Iob Ioseph Dauid and all others The seconde is that by this his dooing hée may confirme the publike ministerie ordeyned by GOD. For the Préests had a commaundement too discerne and iudge of Leprosie too receiue intoo the open congregations suche as will bée throughly clensed excluding the others And if hée had doone otherwise hée mighte haue séemed too haue broken Moyses law which hée came not too break but too fulfil performe The third is bicause the lawe the Préesthood beare witnesse of Chryst according as hée sayth himself The law and the Prophets beare witnesse of mée For wheras the préests were commaunded too iudge of Leprosie and to take an offering for the clensing of the Lepre that was healed It was a figure of Chrystes power who cannot only iudge of Leprosie but also clense the same and that with the sacrifice of his owne bodie and with his owne precious bloud The fourth is that the préests might lern by that miracle that the true Messias was come For so Esay tolde them before that Chryste shoulde shewe his presence by woonderful miracles among whiche this is reckened vp for one that hée should make the blinde too sée clense the Lepres Therfore when the préests had séene this heauenly miracle they shuld haue concluded vppon the Prophecie of Esay that Iesus the sonne of Mary was the true Messias promised in old time too the fathers specially sith the Prophesies cōcerning Chrysts comming did leuell all too this time The fifth is that the Préestes béeing by this miracle conuicted that Chryste the true Messias was come should sende their hearers and the people vntoo Chryst the moste skilful and cunning Phisitian bothe for bodie soule which thing they didde not leaste their owne gaine shoulde bée abated They haue many folowers now a dayes specially in the papacie The sixth is that these Lepres béeing receyued by the record of the Préests should shew their bountifulnesse toward God and the ordinarie ministerie Notw tstanding beside these true causes for which Chryst sent these Lepres too the Préests The Papistes haue forged another namely that wée shoulde shriue oure sinnes too the Préests numbring vp all our faults with all the circumstāces of them which surely is a thing vnpossible The Papists therfore doo wrest this text too a straunge sense with their allegorie doo make grinnes wherewithall the wretched consciences are horribly snarled And so of a moste comfortable Gospel they make a moste butcherly slaughterhouse of consciences What Is not priuate confession too bée reteyned Yes in déede but not in consideration of this Allegorie nor yet after the maner of the Papists whiche like Iudges exact the reckening vp of all a mannes sinnes and denie that ther is any remission if there bée not a ful rehearsal of all the sinnes which as Dauid witnesseth no man vnderstandeth muche lesse can hée then recken them vp But what is the cause why auricular confession is kepte stil in our Churches of Denmark For the commodities therof whiche are very many The first is that in this priuate talke the rude and ignorant may bée instructed which haue need too bée instructed in the Cathechisme The second is that in it striplings and yong men may bée tryed howe they profite For it is the duetie of a good shepeherd not only too teach godly doctrine openly but also his office requireth that after the example of Paule hée shoulde make a proofe of his hearers at home howe muche they haue profited in godlinesse For in this priuate cōmunication hée shall pricke foreward the slouthful as it were with a spurre hée shall commende the diligence of those that haue profited muche and encourage them too like continuance The third is that in this priuate conference an accounte of their fayth is required of those whose fayth and relygion may iustly bée doubted of The fourth is that in this talk the weak consciences are reléeued with doctrine counsel and comforte specially when they bée entangled with any scruple of conscience For suche persons doo wel by themselues if they get them too their shepherds that they may bée raysed and receiue comfort The fifth is although hée that beléeueth truely in Chryst is cléerely acquit from his sinne for where as sinne is a falling from Gods law and wil with a binding of the partie too euerlasting death and damnation out of doubt euery one is acquit that beléeueth the free promise according too this saying hée that beléeueth in the Sonne hathe euerlasting life whervpon it foloweth that true absolution is a deliuerance of the beléeuing man from his béeing bound too eternal death and damnation yet notwithstanding it is profitable for all men too heare the Gospell priuately also which béeing vttered by the mouth of the Minister declareth forgiuenesse
Iesus saide vnto him Thou hast saide I am Neuerthelesse I say vntoo you hereafter yee shall see the sonne of man sitting on the right hand of power and coÌ„ming in the cloudes of the ayre Then the cheefe preest rent his garments saying he hath blasphemed what neede wee witnesses any more Beholde now yee haue herd his blasphemie what thinke you by it And they all condemned him saying He is woorthy of death Then the men that helde Iesus mocking him did spit in his face and buffeted him with their fistes And other some couering his face specially the seruants clapped him on the face with their hands saying Reed vnto vs Christ who is it that strake thee And many other things sayde they in scorne ageinst him And as soone as morning came all the high Preests and Scribes and elders of the people and the whole counsel assembled and laid their heades toogither ageinst Iesus that they might put him too death And they led him intoo the consistorie saying Art thou the same Chryst tell vs. And he saide too them If I shall tell you yee beleeue mee not And ageine if I shall aske you any question you will not answer mee nor let mee go From this time shall the sonne of man be sitting at the right hand of the power of God And they all sayde vntoo him art thou then the sonne of God who sayde you say that I am And they sayde why seeke we for any further witnesse For we haue heard it of his owne month And the whole company of them rysing vp led Iesus bound from Cayphas intoo the common hall and deliuered him vntoo Pontius Pilate the President And it was early dayes Then Iudas that had betrayed him seeing that he was condemned repented him and brought backe the thirtie peeces of siluer too the cheefe Preests and the elders saying I haue sinned in betraying the giltlesse bloud And they answered what is that too vs Looke thou too that And casting down the siluer peeces in the Temple he went his way and hung him selfe with a halter and as he hung hee burst a sunder in the middes and all his bowels fell out And the cheefe of the Preests taking vp the money sayde it is not lawful too put them intoo the coÌ„mon Treasure bicause it is the price of bloud VVherfore taking counsell vpon the matter they bought with those peeces of siluer whiche were the rewarde of iniquitie a potters feeld too bury straungers in And it was knowen too all that dwelt in Hierusalem in so muche as that feelde was called in their moother tung Akeldama that is too say the feelde of bloud euen vntoo this day Then was fulfilled that whiche was spoken by Ieremy the Prophete saying And they tooke thirtie peeces of siluer the price of him that was solde whom they bought of the sonnes of Israel and gaue the money for a potters feelde as the Lorde hathe appointed mee How bee it the Iewes entred not intoo the common Hall lest they mighte bee deâ—iled but that they might eat the Passeouer Pilate therefore went out vntoo them and sayd what accusation bring you ageynst this man They answered and sayd vntoo him If this man were not an offender wee would not haue deliuered him vntoo thee Then sayde Pilate vntoo them Take him you your selues and iudge him according vntoo your owne Lawe Then sayde the Iewes vntoo him It is not lawfull for vs too put any man too death Too the intent the woorde of Iesus might bee fulfilled whiche hee had spoken signifying what death he should die And the cheefe Preestes and elders beganne too accuse him greeuously and too lay many things vntoo his charge saying VVee haue taken this man peruerting our nation and forbidding too pay Tribute vntoo Caesar and affirming him selfe to bee an anoynted King Then Pilate went ageine intoo the coÌ„mon Hall and calling Iesus examined him saying Arte thou that King of the Iewes Iesus standing before him answered Speakest thou this of thy selfe or haue others tolde it thee of mee Pilate answered Am I a Iewe Thine owne nation and thy cheefe Preests haue deliuered thee too mee what hast thou doone Iesus answered My kingdome is not of this worlde If my kingdome were of this worlde verely my seruants woulde fight for mee that I should not be deliuered too the Iewes But now is not my kingdome from hence Pilate therfore sayd vntoo him Art thou then a King Iesus answered Thou sayest I am a King Too this intent was I borne and for this purpose came I intoo the worlde that I may beare witnesse vntoo the trueth Pilate sayde vntoo him what is trueth And when he had sayde this he came foorth ageine too the Iewes and sayde vntoo them I finde no faulte at all in this man And when the cheefe Preestes and elders accused him hee aunswered nothing And Pilate examining him ageine sayde Answerest thou nothing Beholde Howe many matters they lay vntoo thy charge heerest thou not And he answered him not too any woorde in so muche aâ— the Presidente woondered verye sore But they became more fierce ageinst him saying Hee hathe stirred the people teaching throughe all Iewrie beginning at Galilee euen vntoo this place VVhen Pilate herde speaking of Galilee hee demaunded of him whither hee were a man of Galilee And as soone as he knew that he perteyned too Herods iurisdiction he sent him vntoo Herode who also was at that time at Hierusalem When Herode saw Iesus he was exceeding glad for he had bin desirous of a long time too see him because he had hard muche of him and he hoped he shuld haue sene some miracle wrought by him And he asked him many questions But he made him none answere Also the cheefe Preests and Scribes stood laying sharply to his charge And Herode with his men of warre despised him And when he had mocked him he put a white garment vpon him sent him back again to Pilate And Pilate Herod were made frends among theÌ„selues the same day for before that time there was grudge betwixt theÌ„ Then Pilate calling togither the cheefe Preests the Magistrates and the people sayd vntoo them Yee haue brought this man vnto mee as a peruerter of the people and beholde in examining him before you I find no fault in this man coÌ„cerning those things that you accuse him of no nor Herode For I sent you ouer too him and behold nothing woorthy of death is doone vnto him I wil therfore chastise him and let him go Now at that feast it was of custome that the presideÌ„t must let loose to the people some one prisoner whom soeuer they would demaund Now he had at that time in prison a notorious fellowe namely a murtherer that was called Barrabas who with other fellowes of his faction was cast into prison for coÌ„mitting murther in a tumult whiche he had raysed in a certen citie And the people crying out with one voice whollye togither began to
is performed Phi. 2. He humbled himself and became obedieÌ„t euen vntoo the death of y e crosse The seconde is that the Deuil is ouercome For this purpose sayth Iohn appéered Chryst that he might destroy the works of the Deuil according too the first promise The womans séede shall tread down the Serpents head The thirde is that man is saued from sinne and iustified Behold sayth Iohn the Lamb of God that taketh away the sins of the world Also Rom. 4. He dyed for our sins 2. Cor. 5. Him that knew no sin he made sin that wée might bée made the rightuousnesse of GOD in him that is too say he made Chryste a sacrifice for sinne that through his rightuousnesse we might be made rightuous before God The fourth is that the Iewes and Gentiles are made equall according too that saying Ephes. 2. For hée is our peace whiche made bothe one and hath broken down the wall that was a stop betwéene vs and hath also put away through his flesh the cause of hatred that is too say the law of commaundementes conteyned in the law written too make of twaine one new man in himselfe so making peace that he might reconcile both vntoo God in one body through his crosse The fifth is that death is abolished Osée 13. O Death I wil be thy death Too be bréefe Chrystes sacrifice is oure redemption For it is the price payd for vs wherewith God is pacified man redéemed the Deuil ouercome yea all thinges in heauen earth put vnder one head which is Chryste Ephes. 1. ¶ Of the third THe godly helthfull minding of our Lordes passion may bée brought intoo sixe partes whiche Christen folk ought too think vpon not only at this time but all the time of their whole life For the godly minding weying of these partes dooth not onely confute those whiche in the Papacie thinke them selues too haue discharged their dutie if they say ouer so many Pater nosters and Aue maries knéeling before Idols set vp for a supersticious seruice of God but also woonderfully strengthneth and comforteth the godly I wil therefore set out the sixe partes of this minding The first is that therby wil come too our mind how great the wrath of GOD must néedes haue bin for the sinnes of men which could not bée appeased by the woork of any creature but that of necessitie the onely begotten Sonne of God must die too pacifie Gods wrath by making this rightful satisfaction for sinne The second is that therby wil come too our remembrance how vnmeasurable and vnsercheable hath bin the mercie of God the Father who rather would that his onely begotten Sonne should suffer moste bitter death than that mankinde whome hée had created shoulde perishe Peraduenture thou 〈◊〉 â—urmise that God coulde haue deliuered mankinde by some other meanes What art thou that wilt teache God what he might haue done Think thou vpon Gods Iustice and mercy togither For as his mercy moued him too saue so his iustice moued him too looke for rightfull amends of the wrong Man sinned and for so doing he must either perish or make amends Nowe man béeing no more but man could not satisfie Gods Iustice and other than man none ought too doo it Gods wisdome therfore found through mercie a remedie in this case which was that the eternal sonne of God should become man by meanes wherof he both was able too satisfie Gods iustice bicause he was God and ought too doo it bicause he had taken mans nature vpon him Thus in Chrysts Passion appéereth mercie too bée mixte with iustice and wisedome hath tempered them both The thirde is that thereby will come too mynde the moste excellent and vnspeakable loue of the Sonne of God towards mankinde who vouchsaued too turne the wrathe of his Father too him selfe and too abyde so slaunderous a Death and that for his enimies as Paule beareth witnesse Rom. 5. The fourth is that thereby will come too minde the true meane whereby the frute of our Lordes Passion may bée applyed too thee so as it may bée for thy soule health This applying of it is brought too passe thrée wayes by the woord by fayth and by the Sacrament By the woorde as it were by the hande of GOD is the benefite of the Lordes passion offered vntoo thée where and as often as the Gospell of Iesus Chryst is preached and the ministers of the woorde do in Gods stéede shewe the frute of our Lordes Passion too all that héere the Gospell Ageyne when the benefite of the Lordes Passion is thus offered as it were by the hande of God it must bée receyued by Faith as it were a certeyn hande of man the which Fayth the holy Ghost woorketh in men that héere the Gospell and obey it Furthermore it is sealed vp with either Sacramente of Baptim and of the Lordes supper and the strength and vse therof is painted out as it were in tables like as wée heard yesterday Therfore when thou rehersest the Article of thy beléefe concerning the Passion of the Lorde persuade thy selfe firmely and beléeue most assuredly that the sonne of GOD suffered death for thée Which thing if thou doo thou art partaker of the Lords death in so muche that all the whole obedience of Chryst is thy acquitall from sinne and thy righteousnesse But there is a double obedience too bée marked in Christ his obedience of the Crosse and his obedience of the lawe which was his perfect fulfilling of the same Like as his obedience too the crosse is our clensing from sinne so his obedience of the law is imputed to vs for our righteousnesse Rom. 5. The fifth is that when wée bée thus made partakers of the Lords passion through faith it wil come too our remembrance what is the lotte of the godly in this lyfe For like as Christ hath suffered so will he haue the rest of the godly too suffer that they may bée comformable too the image of the sonne of God Whervpon Paule in the sixt too the Romans sayth For therefore doo wée suffer with him that wée may bée glorified togither with him The sixt is that we shal call too minde what thing Chryste who hath redéemed vs with his own blud requireth at our hands For now sith we are redéemed by him wée must obey him What willeth he First that wee should renounce his enimie the diuil SecoÌ„dly y t we should flée sin that we offend not God ageine wittingly and willingly with our sinnes Thirdly that we giue our selues too holinesse and godlinesse and that wée serue him in true feare all the dayes of our life Which thing if wée doo wée shall obteyne the ende of our fayth that is the euerlasting saluation of our soules Whiche God the Father graunt vntoo vs through Iesus Chryst our Lorde Amen Easter day The Storie of the Resurrection of our Lorde Iesus Chryst compiled by laying toogither with the foure Eaangelists AS soone as the Sabboth daye
néedeful a thing it is too beléeue in Chryste But what is too beléeue in Chryst It is too persuade a mannes selfe that Chryste is the highe Préeste and King who by his death hathe made satisfaction for sinne and by his glorious resurrection hathe broughte rightuousnesse or that by his bloud he who is bothe GOD and man hathe purchased a Churche vntoo him selfe Actes 20. This fayth is not the woorke of man but of God It springeth not of reason but of Gods woord Moreouer the woord of GOD is of twoo sortes Law and Gospel The law pulleth away trust in our selues and the Gospel woorketh trust in Chryst. For the law setteth before vs the rightful wil of GOD namely that wee should keep the Law or otherwise too bée damned by the wil of God The gospel setteth before vs the gracious wil of God which is that God forgiuing our sinnes wil receiue vs intoo his fauour for Chrysts sake Therfore like as by the law we come too the knowledge of our owne weaknesse and by this too the knowledge of Gods rightful wil and iudgement and so consequently too despaire so by the vnderstanding of the Gospel wée come vntoo the knoweledge of Gods mercy for Chrystes sake who was giuen too bée made a Sacrifice that hée mighte take away the sinnes of al that beléeue in him By this knowledge through the woorking of the holy Ghoste is conceyued faith whereby all sinnes are abolished and Chrystes rightuousnesse offered vntoo vs that wée bée no more condemned as sinners but appéere in Gods sight rightuous as his sonnes too whom eternall life is promised for an inheritaunce according too this Scripture hée that beléeueth in the sonne hath euerlasting life but hée that beléeueth not on the Sonne shall not sée life but the wrath of GOD abideth vppon him Why so Bicause he abideth in his sinne for the whiche he is bound vntoo euerlasting paine according too that saying hée that beléeueth not in the sonne the wrath of God abideth vpon him By the name of wrath is signified curse paine ioyned with damnation Héerby it appéereth how néedful faith is what it bringeth too passe Then foloweth And he shall reproue the vvorlde of rightuousnesse bycause I go too the Father and you shall see mee no more That is the holy Ghost shal reproue the world for not folowing true rightuousnesse wherthrough wée might stand before GOD. And this true rightuousnesse is the rightuousnesse of Chryste namely that hée going too the father is there an high Préest and intercessour for the beléeuers for Christs suffering and intercession too the Father is the rightuousnesse of the beléeuers But bycause the faithlesse worlde beléeueth not this it is reprooued of the holy Ghoste For he effectually conuinceth that righteousnesse cannot happen too men by any meanes else than by the imputation of Chrystes rightuousnesse which falleth too their lot that beléeue on him These are strange and woonderful things too them that vnderstande not the righteousnesse of Faith but dreame themselues too bée righteous eyther for the outwarde obedience of the law or for mennes traditions as the Pharisies in olde time and our Papistes doo in these dayes These perceyue not that all the woorks of the worlde are farre more imperfect than that they can ouercome the power of the Deuill and Death But how is it proued that Chrysts obedience is our righteousnesse It is proued by most grounded testimonies of the scripture Paule Rom. 5. Like as by the disobedience of one man namely of Adam many became sinners So by the obedience of one namely of Chryst many shall bée made rightuous Wée haue this rightuousnesse of Chryste imputed vntoo vs when wée beléeue on him according too that text too the Romanes With the hart wee beléeue vntoo rightuousnesse Also Abraham beléeued God and it was imputed too him for rightuousnesse Paule Rom. 3. Wée suppose that a man is made rightuous by Faith without the déedes of the law The selfe same thing méeneth Christ in this place whē he sayth The holy Ghost shall reproue the vvorld of rightuousnesse bicause I go too the father That is the holy Ghost shall not only proue me too haue bin rightuous but also shall manifestly shew that I am the rightuousnesse of them that beléeue in mée It foloweth further And the holy ghost shall reproue the vvorld of iudgement bicause the prince of this vvorlde is iudged That is the holy ghost shall mauger the worlde proue me too bée that séede that was promised too tread downe the Serpentes head that is too say that should iudge the Prince of this woorld with whom also are all his members iudged and condemned For if the head bée condemned what can the members doo Wherefore let the Deuill rage ageynst the godly as muche as he listeth yet is he able too doo nothing He shall lye in wayte truely but he shall not ouerthrowe vs as long as wée kéepe our Faythe strong and stable For thus sayth Iohn This is the victorie that ouercommeth the worlde euen your faith By the world is ment Sathan himself with al his band of Tyrants Sophisters Hipocrits and meritmongers For Christ by his spirit confoundeth the iudgement of Sathan whoo by his gard condemneth the gospel For he shal not stoppe the course of the Gospel although he oftentimes attempt it with riuers of blud from the beginning of the world vntoo this day and specially after Chrysts Resurrection Wée haue in what sort the holy Ghost shall reproue the world Now let vs shortly see what hée dooth in the Churche First he is present effectually in the woord the sacraments For wheresoeuer the woorde of God is preached purely and the Sacraments ministred according to Chrysts institution there is he present and will worke effectually in the héerers of the woord and in the partakers of the Sacramentes But as for them that either héer the woord slightly or vse the Sacraments without reuerence they set themselues ageinst the holy Ghost and despise the ministration of the word and Sacraments too their owne harme and damnation Ageine as this Texte teacheth the holy Ghoste is present in the Churche as a comforter aduocate and teacher of the truth For we in the world are pressed with many inconueniences ageinst which we haue néede of a comforter least being discouraged with aduersities we should renounce our profession Our aduersarie the Diuel accuseth vs dayly as he accused Iob. Héer could we not stand without our aduocate who warranteth vs that God is at one with vs and wil not cast vs away for our sinnes so we fal too repētance Besides this wée are infected with muche and déepe ignorance so as we are not able to vnderstand gods matters Wherfore wée haue néede of the holy ghost too teach vs who wil lead vs intoo all trueth according to Chrysts promise And when the spirite of truth shall come he shall teach you all truth The holy ghost commeth after two
clensing héerof hath he giuen his sonne willeth that those which wil be partakers of his mercy should mortifie it in thēselues by continual repentāce But how doth God loue the world So as he hath giuen his sonne for it that is to wit that he should take vpon him the sinne of the world die for it vpon the crosse Surely it is a great loue than which there can be none greter But reason is héer offēded which vnderstandeth not Gods purpose and obiecteth in this wise Is not God almighty Yes surely Can he not doo what hée listeth Yes vndoubtedly can he Had it not bin better then if he had shewed his loue towards men by some other meane Austin answereth If hée had doone otherwise neyther would y t haue liked thée It pleased him saith Paul too saue the vnbeléeuers by the foolishe preaching of the Gospel Wherefore setting aside the iudgemente of reason let vs saye with Dauid Thy woorde is a lanterne too my feete Also this is too bée knowne that God is not only almighty but also most iust most merciful and most wise Mankinde was falne intoo sinne What did Iustice require in this case Surely that mankind should bée punished according too the greatnesse of his sinne Nowe as his sinne was infinite for the infinite goodnesse was defaced therby so Gods iustice required that eyther mankinde should suffer endlesse punishmēt or else that rightfull amēds should bée made in stead of the punishemente This amends could none make but God But forasmuch as God ought not too bée punished the sonne of God tooke mannes nature vpon him and in it made satisfaction for the sinnes of the worlde And so God shewed himself not only almighty but also most iust most merciful and most wise For he alone foūd out the way which reason could not find He gaue his sonne whoo by his heauenly power ouercame sinne death the Deuil Hel who of his mercy hath receyued vs who with his rightuousnesse hathe satisfied the iustice of God who through his wisdome hath found out the way of saluation ¶ Of the second THat all that beleeue in him shoulde not perishe but haue euerlasting life Héere is the instrument set foorth whereby the benefites of our Mediatour Chryst are applyed vntoo vs. Howbéeit for asmuch as these are the woordes of the sonne of God and the chéef floure or pith of the whole scripture I wil sift them one by one and shew what doctrine is too bée gathered of euery word First hée sayth All. This woord all remedieth two moste gréeuous temptations whereof the one is of particularitie and the other of vnwoorthinesse for the multitude of sinnes There are diuers that confesse God too bée merciful too many for Christes sake but they dout whither so great a good turne perteine too them selues or no. This is a sore temptation the whiche the sonne of God remedyeth with this one woord all For if Chrystes benefite extended not it self too all he would in no wise haue sayd all but many or some Let vs then giue the praise of truth vntoo Chryste and let euery man throughly persuade him self that Christes benefits belong to him also Ageine another temptation riseth of the thinking vppon the greatnesse of sinnes whiche temptation the miseries of this present life encrease This dooth Chryste remedy also by this woord all For hée sayth not euery iust man or that committeth the lesser sinnes but all that is to wit euery one that is found within this wide worlde This also confirmeth the price of our redemptiō The blud of Christ saith Iohn clenseth vs from all iniquitie that is too say from all that whiche wée doo amisse contrary too the law of God Therefore let no man despaire by reason of the greatnesse of his disease Oure Phisicion Chryste is wise and hath an effectuall remedye ageinst all diseases namely his owne death and obedience Then foloweth the second woord that beleeueth by whiche woord mākind is disseuered intoo twoo sorts of men of whom the one beléeue the other beléeue not They beléeue whiche persuade them selues that Christ is fauorable to them according too his promisse and they beléeue not whiche despise the gospel and wil not credit Christ these perish through their owne default Uerely the benefit extendeth it self too al men is offred too all according too Christs commaundement but it is receiued of the beléeuers only according too Chrysts cōmaundement and promisse Go yee intoo the vvhole vvorld preach the gospel to al creatures He that beleueth shal be saued Behold the benefit is offred vntoo all but only the beléeuers take hold of it the rest perish through their own default For althoughe that God of his mercy is willing too haue all men saued yet wil hée of his iust iudgement that the vnbeléeuers perish whom hée would haue saued if they had not refused to embrace their saluation by faith The third woord is on him For hée is saued that beléeueth on him that is on the sonne of God very man the sauyoure of the world Iesus Chryst. What is it too beléeue on him It is too despaire of thy self and too hope for all good at his hand The fourth woord is should not perish In this saying are shewed twoo things Firste that all whiche beléeue not on Christ are subiect too the sentence of damnation And secondly that men bée acquit from this sentence of dānation by the merites of only Chryst through fayth only This therfore is the greatest benefite of the Gospel too bée set frée from deserued destruction and endlesse damnation The fifthe saying is but haue life euerlasting This is the chéefest benefit of the Gospel Endlesse death is due to vs by oure owne desert eternall life is due too vs by the deserte of Christ so that wée leane vntoo him by stedfast fayth vntoo the end By these things now is too be gathered a firme differēce betwixt the law and the Gospel and betwéene woorkes and fayth The law promiseth eternall life but it is too them that doo the lawe But bicause no man is able too fulfil the lawe it foloweth that no man can atteine life by the law The Gospel promiseth eternal life fréely too all that beléeue in Christ bicause Chryste hath for all suche satisfied the rightuousnesse of the lawe Fayth therefore receyueth that benefite fréely whiche the lawe offereth without condicion of fulfilling the law Notwithstanding when wée haue obteyned this benefite by faith we must doo works not too the intent too deserue Heauen and euerlasting life by them but as Gods Children too performe true obedience too our Father and to shew oure fayth by our frutes in all godlynesse and honestie ¶ Of the third FOr God hathe not sent his sonne intoo the vvorlde too comdemne the vvorlde but that the vvorlde mighte bee saued by him Hee that beleeueth in him is not condemned but he that beleeueth not is iudged already bycause hee beleeueth not on
the name of the onely begotten sonne of GOD. These woords conteine a thirde place that is too wit comforte and terrour For it bothe comforteth the godly acknowledging their sinnes and putteth the stubborne in feare that wil not beléeue in Chryste Nowe for as muche as GOD easly sawe what the weaknesse of men was and chéefly of those that earnestly think vppon the sentence of the lawe and saw the wilfulnesse of no small number hée applyed his woord vntoo them bothe For the first sorte when they héere how all that yéelde not ful obedience too the lawe are subiecte too the sentence of death can not but be dismayed at the threatnings of the law Those therefore dooth Chryste comforte and sayeth GOD hath not sent his Sonne too condemne the vvorlde but that the vvorld might be saued by him Hée speaketh of his first comming intoo the worlde whiche was too saue sinners that fall too amendment For hée vsed this swéete allurement Come vntoo mée all yée that labor and are laden and I wil refreshe you Also I came not too call the rightuous but the sinners too repentaunce As many then as obey Chrystes voyce and repente are frée from the iudgement of damnation For thus sayeth the trueth Hee that beleeueth in him is not iudged That is too say with the iudgement of damnation This promisse wil comfort vs ageinst the sentence of the lawe and of our owne conscience For hée that shall bée iudge of the quick and the dead sayeth openly Hée that beléeueth in him is not iudged The trust vntoo this promise shal be néedful for vs in y e houre of death ageinst the thretnings of the law y e dredfulnes of death y e flames of hel the tirannie of the deuil For it cannot come too passe y t the euerlasting trueth should lie Hithertoo concerning the coÌ„fort of them y t beleue CoÌ„cerning the terror of them y t wil not beléeue y e gospel it foloweth but he that beleueth not is iudged alredy bicause he beleeueth not in the name of the only begotteÌ„ son of God what Shal ther theÌ„ bée none other iudgement Yes the son of man shal come too iugement in his time according as he hath promised What méeneth he then by saying He is alredy iudged y t is too say condemned By this saying he sheweth what maner of ones al the childreÌ„ of Adam be without faith y t is without Christ our mediatour namely that they be iudged y t is too say condemned y t is to wit as in respect of y e cause the matter For the cause matter of their daÌ„nation is in themselues which is the transgression of gods law wilfully rebelling ageinst God Besides this the sentence of the lawe spoken long ago when he had first created man afterward repeÌ„ted in mouÌ„t Sinai is that al they are cursed that obey not God according too his commaundement Untoo this curse are all they tyed that bèléeue not in the Sonne of God who alone hath taken vppon him the curse of them that beléeue in him That this is so wee are doone too vnderstande by the things that folowe And this is the iudgement that light is come intoo the vvorlde and men haue loued darkenesse more than light That is too say therfore shall men bée damned bicause they haue not receiued the light of the son of God by faith but rather would abide still in their owne ignoraunce and that by reason their woorks were euill ¶ Of the fourth FOr euery one that dooth euill haâ—eth the light and vvill not come too the light least his vvoorks should bee reproued When théeues will steale they loue the darke so men that are not yet borne agein by faith in Christ too doo wel are caried with might and mayne vntoo naughtinesse and therfore doo hate the light of the Gospell where contrarywise he that dealeth vprightly with a good conscience coÌ„meth to the light that is to say dooth his woorks openly and is not afrayd that men shuld sée theÌ„ That is too wit he that coÌ„meth too the light of Chryst and hath lerned of his spirit too doo wel he abideth no longer in the darkenesse of ignoraunce but endeuereth too walke like the childe of Light Héereby then wée may learne first the difference betwéene them that beléeue and them that beléeue not For the difference is too bée found out by their works as the Lord sayth in an other place A good trée bringeth foorth good frute and an euil trée bringeth foorth euill frute Ageine wée may learne that the light of the Gospell cannot abide that wée shoulde bée wrapped in our olde darknesse Too this purpose make so many exhortations of Chryst and his Apostles In Mathew the Lorde sayth Let your light so shine before men that they may glorifie your heauenly father And Paule sayeth Ye are the children of light walke as in the light After the same maner also speketh Peter Untoo whiche liuely stone reiected of men but chosen and honored of God come you and as liuely stones bée builded vppon it a spirituall house and a holy préesthood too offer spiritual sacrifices acceptable too god through Iesus Chryst. Let no man thinke therfore that the Gospell giueth libertie too sinne The Gospel deliuereth from sinne Wherfore it will not that we should any more yéeld our selues vnder the yoke of sinne when wée are once rid of it If sayeth our Sauiour the sonne haue set you frée yée shall bée frée in déede He that committeth sinne is the flaue of sinne Then sith wée are set frée by Iesus Chryste let vs vse our fréedome in suche wise as wée may bée the seruaunts not of sinne but of God through Iesus Chryst our Lorde Too whom bée honour for euer So be it The third holy day in Whitson weeke ¶ The Gospell Iohn x. VErely verely I say vntoo you he that entreth not in by the doore intoo the shepefolde but clymbeth vp some other vvaye the same is a theefe and a murtherer But he that entreth in by the doore is the shepeheard of the sheepe To him the porter openeth and the shepe heer his voice and hee calleth his ovvne sheep by name and leadeth them out And vvhen hee hath sent foorth his ovvne sheepe hee goeth before them and the sheepe folovv him for they knovv his voyce A straunger vvil they not folovve but vvil flee from him for they knovve not the voyce of straungers This Prouerbe spake Iesus vntoo them but they vnderstoode not vvhat things they vvere vvhiche he spake vntoo them Then sayde Iesus vntoo them ageine Verely verely I say vnto you I am the door of the sheepe All euen as many as come before mee are theeues and murtherers but the sheep did not heare them I am the doore by mee if any enter in he shal be safe and shall go in and oute and finde pasture A theefe commeth not but for too steale kil and destroy I am come that they
Furthermore they loue the highest roomes wherby is noted their pride Last of all they shut vp the kingdome of heauen before men while by their false interpretation of the lawe they withdraw men from the frutes of Chryst. In conclusion they are like too whytelymde toombes as Chryst sayth for outwardly they séeme holy but inwardly they swarme with vnpure affections Wée haue an example in the Pharisey that went vp intoo the Temple with the Publicane who not onely boasted of his owne good woorkes fasting and Tenths but also backbyted his neighbour So did he openly transgresse the whole lawe of God conteyned in the first second Table and yet neuerthelesse he thought himselfe rightuous and that he had earned heauen with his woorks By these things that haue bin spoken hithertoo wée may gather this description of the Pharisaicall rightuousnesse Pharisaicall ryghtuousnesse consisteth in outwarde woorks voyde of the feare of God and of Faith in God whiche as it looketh for heauen at Gods hande as a reward of his woorks so it hunteth for prayse at mens hands for the visour of counterfet holynesse It is no maruell therefore that Chryst sayeth Except your rightuousnesse exceede the rightuousnesse of the Scribes and Pharisies yee shall not enter intoo the kingdome of heauen And thus much concerning the Pharisaicall rightuousnesse Now let vs speake a little of the rightuousnesse that commeth by the law Concerning the rightuousnesse of the Lawe I will say foure things First what it is 2 Whither any man may bée iustified by the law 3 What is the vse of the lawe 4 How the law is abrogated too them that beléeue in Christ. The rightuousnesse of the lawe is a perfect pure and continuall obedience towards the lawe of God Or it is a continuall and perfect louing of God our neighbor For thus sayth the law Thou shalt loue the Lorde thy God with all thy hart with all thy soule with all thy strengthe and thy neyghbour as thy selfe For the lawe of God which is the rule of the rightuousnesse of the law requireth not outward obedience only but it requireth at all men a perfect pure continuall obedience towards God And as it promiseth life and saluation too them that obey so it threateneth euerlasting death too them that performe not this obedience It is not content with the outwarde visoure but it requireth a pure hart thoughts agreable too Gods law and a forwarde and redy will too Godward yea a full and continuall tunablenesse in all the powers both inward and outward agréeable too the will of God That the lawe requireth suche a ryghtuousnesse it appéereth by the interpretation of Chryst and by this saying of Paule The lawe is spirituall but I am carnall therfore requireth it spirituall obedience Wée sée what the rightuousnesse of the lawe is Now in the seconde place is demaunded whither any one in all mankinde may bée iustified by this rightuousnesse of the lawe Too whiche question I answere simply that no man at any time after Adams fall saue onely Chryst became rightuous before God by obedience of the Lawe and that will I proue by foure reasons The first mannes nature is vncleane and stayned with the filthinesse of sin and therfore it can no more yéelde pure obedience towards God than a troubled muddie spring can yéelde pure and cléere water or than a rotten tree can bring foorth good frute Wherevppon Esay 64. cryeth out that all our rightuousnesse is like a most vncleane cloth The seconde All men fynde in them selues that that obedience whiche they perfourme too the lawe of God hath foure poyntes disagréeing with the lawe of God For first mans obedience is but now and then and by startes wheras Gods lawe requireth a continuall obedience Secondly it is defiled for the hart of man is vncleane from whence it procéedeth Thirdly it is vnperfect for it is not performed according too the streyghtnesse of the law And fourthly it is glosed with euill opinions The third the Scripture auoucheth in playne termes that no man is rightuous by the lawe no not one And Dauid sayth Lord if thou looke streightly vpon sinne who shal abyde it Also No man liuing shall bée found rightuous in thy syght that is too wit by the déedes of the law The fourth If men may become rightuous by the déeds of the lawe wée should haue no néede of the rightuousnesse of Chryst. Héervpon sayth Paule Gal. 2. If rightuousnesse come by woorks then hath Chryst died in vayne For he died for our sinnes and rose ageyne for our iustification Héereby it appéereth that no man hath the rightuousnesse which the lawe requireth Nowe foloweth the thirde question concerning the vse of the lawe and what is it Of Gods lawe there bée thrée vses that is too wit Outward Inwarde and Spiritual The outward vse belongeth too this outward man that we may liue honestly in this life whiche vse is common too it with ciuill lawes and ordinaunces of menne The inwarde vse perteyneth too the olde man for the law reueleth Gods wrath vntoo vs by laying oure sinnes before vs. The spirituall vse perteyneth too the new man that through fayth wée shoulde begin too yéelde obedience vntoo God according too his lawe so farrefoorth at least wise as may be doone in this corruption whiche obedience is acceptable too God for our fayths sake in Chryst. Now foloweth the fourth question For when the godlye minde héereth that the lawe pronounceth them all accursed whiche performe not perfect obedience too the law it beginneth too feare the sentence of the law Héere therefore it is too bée knowne that Gods lawe is abrogated and vtterly abolished too the godly as muche as concerneth the curse therof For so that wée beléeue on Chryste Chryst hath taken vpon him the curse of the law for vs. Wheruppon Paule sayeth Chryste became accursed for vs. And Iohn 3. Hée that beléeueth not in the Sonne the wrath of God abideth vpon him And in his Epistle The bloud of Iesus Chryste clenseth vs from all iniquitie that is from the curse that should haue bin due too vs for oure iniquitie And so haue wée bréefly tolde what is the rightuousnesse of the lawe that no man becommeth rightuous by the woorks of the law what is the vse of the law and how farre foorth Gods law is abrogated Now is a little too bée sayde concerning Chrysten rightuousnesse that wée may vnderstande wherein it is too bée preferred before the Pharisaicall rightuousnesse Christē rightuousnesse is Christs obedience imputed to thē y t beléeue in him For according too the right méening of the gospel he is rightuous whos◠sins God forgiueth too whō he imputeth y e rightuousnes of his son accepteth him fréely too euerlasting life For whosoeuer beléeueth in Chryste for as muche as of a giltie person hée is made vngiltie and of an vnrightuous person is made rightuous through Chrystes rightuousnesse which is imputed vntoo him Hée is sayde
too bée iustified or too become rightuous And that Chrysts rightuousnesse is imputed too him that beléeueth it is proued by many textes of Scripture Hée that beléeueth on him that instifieth the vngodly vntoo him is his fayth imputed for rightuousnesse And Rom. the .5 Cha. Like as by the disobedience of one man many became sinners so by the obedience of one man Iesus Chryst many become rightuous 2. Corin. 5. Him that knewe no sinne hée made sinne that wée might become rightuous before GOD in him And that too this rightuousnesse of the Gospel the woorks of the law are not required many testimonies proue Rom. 3. Wée suppose that a man is iustified by Fayth without the woorkes of the Lawe And Gal. 2. Wée knowe that a man is not iustified by the déedes of the law but by fayth in Iesus Chryst and wée beléeue in Chryst Iesus that wée might bée iustified by fayth and not by the déeds of the Lawe Héeruppon now is concluded that Chrystian iustification is an acquiting of that person from sinne that beléeueth in Chryst and an imputing of Chrystes rightuousnesse vntoo him and an accepting of him vntoo eternall life freely for Chrystes sake Thus muche bréeflye concerning the thrée sortes of rightuousnesse Nowe wyll I adde a fewe thyngs touchyng the difference And first I will tell how christen rightuousnesse differeth from the ryghtuousnesse of the Lawe and afterwarde how it differeth from the rightuousnesse of the Pharisies The first difference therfore betwéene the rightuousnesse of the Lawe and the chrysten ryghtuousnesse is that the ryghtuousnesse of the Lawe is of the woorkes of the Lawe but the Ryghtuousnesse of the Gospell is wythoute the woorks of the Law The second is that the rightuousnesse of the law is the rightuousnesse of the woorker but the ryghtuousnesse of the gospel is the rightuousnesse of the beléeuer The third is y t the rightuousnesse of the law is not imputed fréely but cōmeth to passe of y e desert of a mās own obediēce but the rightuousnesse of y e gospell is imputed without desert of a mans owne obedience The fourth is that y e rightuousnesse of the law is a formall rightuousnesse as which is framed to a man by his iust dealings but the rightuousnesse of the gospell is an imputed rightuousnesse when the iust dealyngs of Chryst are imputed too him that beléeueth Therefore that man is saide too bée iustified according too the forme of the lawe whiche of an vnrightuous person becommeth rightuous through his owne iust dealing and fulfilling of the law according too this saying The man that dooth these things shall liue in them But he is said too bée iustified af rer the maner of the Gospell who of a giltie person is made not giltie by reason of Chrysts rightuousnesse whiche is taken hold on by Fayth The rightuousnesse of the lawe is a perfect obedience of a man too the lawe of GOD. But the Chrysten or Gospellcuyghtuousnesse is Chrysts obedience imputed too him that beléeueth A rightuous man after the lawe is hée that dealeth iustly and vprightly according too the méening of the lawe But he is rightuous after the gospell too whom God forgyueth his sinne and imputeth Chrystes ryghtuousnesse and whom he accepteth too eternall lyfe freely for Chrystes sake Iustification after the lawe is an abling a man before God for the soundenesse and perfection of his obedience too Gods law but christian or Gospell iustification is an abling of man before God for the soundnesse and perfection of Chrysts obedience too God the father Thus haue wée the difference betwéene the christen rightuousnesse and the rightuousnesse of the lawe Now let vs sée howe the Christian rightuousnesse exceedeth the rightuousnesse of the Pharisies The Chrysten rightuousnesse excéedeth the Pharisaicall in these foure things In cause qualitie effecte and ende The cause of christen rightuousnesse is God Chrystes desert and fayth taking hold of the benefit offered but the cause of Pharisaical rightuousnesse is mans hypocrisie ignorance of Gods rightuousnesse and outward obseruaunce of mens traditions The qualitie of christen rightuousnesse is the obedience and fulfilling of the lawe in Chryst but the qualitie of Pharisaicall rightuousnesse is but only an outward visour of feyned and counterfeyt holynesse The effect of Christen rightuousnesse is newnesse of spirite the feare of God true godlynesse inuocation true humilitie patience and a beginning of obedience towards Gods lawe in so much that a man béeing iustified by fayth desires nothing so much as to obey God Too bée bréefe his chéefe pleasure is in the law of the Lord after he knoweth that damnation is taken away by Christs merit but the effect of Pharisaicall rightuousnesse is pryde glorying before God superstition disdeyne of ones neighbour and too bée short such as the trée is such is his frute For an euil trée can not bring foorth good frute The ende of Christen rightuousnesse is too haue peace with God too haue accesse vntoo God too giue glorie vntoo God and finally too obteyne euerlasting life fréely for Chrysts sake but the end of Pharisaical rightuousnesse is too giue prayse too a mans owne selfe and too take it from God and too vaunt among men vppon whiche at length shall ensue horrible punishment vnlesse there bée a turning too the Lorde Let this suffise concerning the thrée sorts of rightuousnesse the differences of them the which it is behouefull too beare in minde ¶ Of the second THe fifth commaundement Thou shalt not kill the Lorde interpreteth himself too the intent too confute the false interpretation of the Pharisies They thought that only outward murther was prohibited But Chryst looked déepelier intoo the lawe and spyed out thrée of her murthers beside the outward manslaughter Yee haue herd sayth hée hovv it vvas sayde too them of olde tyme Thou shalt not kill for vvho so euer killeth shall bee in daunger of Iudgement That is too saye who so euer shall kyll a man shall bée giltie before the iudgement for in this place hée speaketh of outwarde manslaughter and the punishment thereof whiche is a ciuil condemnation by the Lawe That was called the iudgemente wherein sate thrée men at suche time as the cases were easie too bée discussed For hée that had comitted outward murther with his hand was giltie of death by the sentence of the Lawe whiche sentence few were able too pronounce Héer hée speaketh onely of mannes iudgement by the sentence of the law For the spiritual iudgement which was the curse was sufficiently known Now foloweth the interpretation But I saye vntoo you hee that is angry vvyth his brother is in daunger of iudgement Héere hée putteth anger among the kindes of murther The Pharisies perceyued not that thys was forbidden by the fifth commaundement Wherfore hée sayth But I say vntoo you As if he had sayd The Pharisies holde opinion that he onely breaketh the fifth commaundement that hathe killed a man with his hande But I say vntoo you
It may bée gathered by the Scripture that it was ordeined too fiue endes First that it was done of purpose too blisse and pray as in Mat. 19. and Mark 7. is declared Secondely for offering for the Préests were woont too lay their handes vpon the heads of the beasts that were slaine for sacrifice 3. For healing lyke as Chryste did oftentimes lay on his hands when he went about too heale suche as were brought vntoo him 4. That by praying the holy ghost might be bestowed vpon them as wée réede in the Acts of the Apostles Fiftly in giuing orders too the ministers of the woord handes were woont too bée layde vppon those that were receiued intoo the ministerie Nowe will wée adde somwhat concerning the mysticall méening of handes They that blissed folke by laying on of their hands dyd supplie the roome of God The hands signified Gods helpe and fauoure The laying on of hands signified that he on whom the handes were layd was vnder the fauor and protection of God and that hée was blissed of god In their blissings Gods fauour and help were wished for and in sacrifices the hosts were dedicated vntoo God In healyngs Gods hand stretched out it selfe whyle by his power he restored the sicke vntoo helth Likewise in the giuing of the holy ghost the handes signified Gods presence In consecrating the Préests this was ment by laying on of handes that those whiche tooke orders were dedicated vntoo God as sacrifices and wer allowed and appoynted too the seruice of God Thus muche concerning the firste place namely concerning the laying on of handes Now let vs bréefly consider what this place confirmeth what it confuteth and whereof it admonisheth vs. It confirmeth that the children of God are led by the spirite of God and should exercise themselues in godlinesse and charitie It confuteth those that boaste of their emptie fayth voyde of the true feare of God and charitie too their neighbour And it admonisheth vs too performe the woorkes of faith as well inward as outward if wée will bée accounted among the children of God ¶ Of the second THe seconde doctrine that I purposed is concerning the déede and miracle of Chryst. Now too the intent wée may vnderstand this déede certein things are too be noted concerning Chrystes miracles The Prophets Chryst and the Apostles wroughte miracles too assure men that the doctrine which they taught was of God and too the intent that men béeing conuicted of Gods truth by miracles mighte beléeue and by beleeuing bée saued That these are the chéef endes of miracles Iohn the Euangelist beareth witnesse in his seconde chapter where he sayth thus This beginning of miracles did Iesus in Cana of Galilée and manifested his own glorie and his Disciples beléeued on him Héere are twoo endes signified Chrystes glorie and the fayth of the Apostles The glorie of Chryst comprehendeth the power of his Godhead his affection towardes mankinde and his office and the certeintie of his doctrine Howbéeit there is a difference too bée made betwene the Prophets and Apostles and Chryst. The Prophets and Apostles wrought not miracles by their owne power but by the diuine power of Chryste whose spirite spake by the mouth of them But Chryste wrought miracles by his owne power Wherefore lyke as the Prophets and Apostles by their miracles declared them selues too bée the seruantes of Chryst so Chryst by his miracles shewed himself too bée the Lord and God of them And if any man demaund why miracles are not wrought now a dayes by the ministers of Gods woord Thou shalt vnderstand that assoon as miracles had confirmed Christes glory the truthe of God they had discharged their dutie And therefore we must no more looke for miracles but we must holde our selues content with the doctrine of the Prophets and Apostles which God hath confirmed with many miracles lōg ago Thus much cōcerning miracles in generall Now let vs come too the miracle of this day in whiche are many circumstances too be obserued wherof eche one conteyneth a singuler doctrine and admonishement The first Chryst took him aside from the people And why did he so For twoo considerations that is too wit for y e time for the meaning For the time bicause he wold not as yet haue his kingdome published vntoo the whole world For he had not yet accomplished his sacrifice he had not yet broken downe the wall that was betwéene the Iewes and the Gentiles whiche thing was doone afterwarde when hée armed his disciples with this cōmission Go intoo the whole world and preache the Gospel too all nations And for the meaning bicause he that desireth too haue Chryste too bée his Phisitian must departe out of the preace of the malicious persons and repiners For there is no agréement betwéene Chryste and Beliall The second He thrust his fingers intoo his eares Surely this was not doon but for some purpose For by that signe he bothe shewed the preciousnesse of his fleshe which he had taken vpon him that by offring it in sacrifice mankinde might be restored too his former helthfulnesse whiche he had lost by sinne and also giueth vs too vnderstand that his woorde can neither be heard nor vnderstood vnlesse our eares be opened by Chrystes finger that is too say vnlesse the holy Ghoste doo open the eares of our hart The thirde And hee spit and touched his toong By this mysticall maner of dealing hée dooth vs too wit that the abilitie too speake procéedeth of him and that hée will woorke effectually in his churche by meanes The fourth He looked vp intoo Heauen By this gesture hée signifieth that his minde is lifted vp too his heauenly father whom hée prayed vntoo not onely for this man but for all others that are afflicted For prayer is not so muche the sound of the mouth as the humble lifting vp of the hart vnto God which lifting vp of the hart is signified by the outward sign of the eyes looking vp too heauenward Whervpon Dauid sayth I haue lift vp mine eyes vntoo thée that dwellest in the Heauens Of which thing wée also are put in minde when wée say Our father which art in heauen The fifth Hee sighed Surely it must néedes bée a great matter that caused so great a personage too sighe Therefore had he not an eye al only too this dumb man whom he could haue deliuered from his disease with one becke but hée had an eye too these fiue things First too sin which is the cause of all miseries in mankinde 2. Too the tirannie of the Deuil who had so sore oppressed mankinde with whiche tirannie he knew he had too encounter 3. Too the curse of the lawe whiche he should take vpon him self too the intent we might bée cléered of oure giltinesse 4. Too his owne moste bitter death which he should suffer for all mankinde 5. Too the vnthankfulnesse of the greatest part of the world For hée foresaw that many should vtterly holde skorn of his
the neighbour 3. The causes of obedience that is too say of louing God and oure neighboure 4. The maner of louing 1 The affection that the Lawe requireth is louingnesse which can not please vnlesse it bée pure voyd of hypocrisie For nothing can please God which is painted bicause hée is voyd of all paynting and is holy pure and vncorrupted 2 The obiectes that is too wit the things whereabout the affection of louing must bée occupied are God and oure neighbour 3 The causes of louing God and our neighboure are set downe in the commaundement For God is too bée loued bicause hée is our God and Lord and our neyghbour is too bée loued bicause hée is our neighboure 4 The maner of louing is expressed also For God is too bée loued with all the whole heart with all the whole soule and with all the whole thought and a mannnes neighbour is too be loued as a man loueth himself Howbeit the things that wée haue touched bréefly must bée expounded more at large Loue or charitie in general is an entier affection embracing a thing with fréendly and harty good will in suche wyse as the mynd burneth in desire of it wisheth most wel vntoo it This charitie is of twoo sortes the one of God towardes the creature and the other of the creature towards God and other things Ageine the loue of God towards his creatures is of twoo sortes One vniuersall wherewith he embraceth all his creatures susteyning and vpholding them that they may continue in their state This louingnesse is called also his vniuersall mercy Another is peculiar wherby God with the inward affection of his heart loueth his Churche ryght déerely in his sonne This moued him too giue his sonne according too this saying so God loued the world that he gaue his only begotten sonne This moueth him too giue the holy Ghost This moueth him too preserue the Churche Too bée short this louingnesse maketh him too giue himselfe whole too his Churche The thinking vpon this loue of God wyll comfort vs ageinst the sentence of the Lawe ageinst the bitternesse of the crosse and ageinst temptations at the instant of death Also this louingnesse of God causeth God too chastise his children and ageyne too heale them when hée hathe striken them I haue spoken of Gods loue towards his creatures Now foloweth concerning the loue of the creature toward God men and other things This charitie or loue is the entier affection wherwith man must loue God next God his neighbour as him self This loue of the creature therfore is of two sortes also One wherwith it fauoreth God another wherwith it fauoreth the neighbour Now that loue wherewith it becommeth vs too embrace creatures hath many degrées Of whiche the firste is that whereby wée loue our brethren that are knit vntoo vs by aliance of Chrystes spirite The second is that whereby we fauour those that are bounde vntoo vs by any aliance of the fleshe The third is that wherby wée loue others that are vnknowen vntoo vs. The fourth is that wherby wée endeuour too doo good too our enimies The fifth is that wherby wée fauour eche other creature according too the degrée of their woorthinesse Whiche are the causes of louing God or wherfore doo wée loue GOD. Although it may be sufficiently knowne by the commaundement yet notwithstanding I will repeate the causes more déepely and set eche of them seuerally by it selfe Therefore the loue of man towards God first is kindled by the remembrance of Gods benefites towards vs by thinking vpon the vnmeasurable loue that hée beareth vntoo vs ward Secondly it must bée encreased by the liuely féeling of Gods fauour towards vs whereof wée haue experience euery minute And thirdly it must bée excéedingly enflamed by hope and trust of the good things promised These causes are conteyned in these woordes Loue the Lorde thy God Hée is Lorde that is too say Defendor God that is too say Gouerner and Sauiour and Thine that thou shouldest looke for all good things at his hand Wée haue after a sorte what manner a thing the loue of God is wherwith man ought too loue God and therwithall wée haue séene the causes But what is the maner of louing In what manner and after what sorte must wée loue him That is expressed in the text by these woordes VVith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver vvith all thy vvhole thought This woord vvhole signifieth thrée things which must go ioyntly with mans loue towards God First that the loue of men towardes God must be perfect secondly that it be pure and thirdly that it be continuall Then are they sayd too loue God with all their whole harte which perfectly purely cōtinually bear an earnest loue towards God so as they fear him onely trust in him only and repose their hope in him only Mē are said too loue God with all their whole soule when their wil is answerable in all things perfectly purely continually too his heauenly will Which thing we pray may take place when we say Thy wil be doone Hée is loued with al a mans whole power whē all the members inward and outward doo perfectly purely continually bend thē selues togither too obey and serue God He is loued with all a mans whole thought when there is no space too be found wherein God is not loued purely perfectly and holily This is the manner of louing God substancially which neuer was in any mā since Adams fal saue only in Christ albeit there be certeine slender beginnings of it in the regenerate Of whiche thing there be foure tokens First too prefer the obedience of God before all things in the world according too this He that loueth me wil kéep my commaundements and my father wil loue him Secondly too vse the holy Misteries reuerently in the fear of God Thirdly too allure others by our example too loue God Fourthly too loue our neighbour for Gods sake Where these foure things méet thou hast euident tokens of loue begone towards God whiche must from day too day take newe encreasement in the regenerate I haue spoken of the first poynt of the lawe that is of the loue toward GOD Now wil I speake of the second point that is too wit of louing our neighbours concerning whiche let these thrée things be obserued The causes of the loue the maner and the order The causes are twaine the one is cōmaundement and the other is nature bicause man is neighbour vntoo man The commaundement of God is that wée shuld one loue another Chryst also giueth this charge Loue yée one onother Too dysobey this commandement is a most heinous offence The other cause is nature soothly for that man is neighbour too man and that many wayes as in respect of creation in respect of resemblance in respect of regeneration in respect of the common life and in respect of the glorie too come
health Like vntoo whome are the moste parte of those that are called by the name of Chrystians Chrystes forwardnesse is set foorth for vs too folowe who vpon euerie occasion that hée coulde catche holde on was earneste too enlarge the bounds of his kingdome For as by this iorney hée sheweth howe greatly hée thirsted mannes saluation so by his example hée commendeth vntoo vs diligence in his vocation Now foloweth the first part of this Gospel And beholde they brought vntoo him a man that vvas sicke of the Palsie lying in a bedde And Iesus seeyng their fayth sayde vntoo him that vvas sicke of the Palsie â–ª Bee of good cheere my sonne thy sinnes are forgiuen thee In this firste parte of the storie wée haue foure things whiche are néedefull too bée obserued The firste is the example of the bearers Secondlye the man him self that had the Palsie Thirdly the respect that Chryst had too the fayth of theÌ„ Fourthly how the man that had the Palsie was receyued of Chryst. As concerning those that bare him their fayth bewrayeth it self by tokens certeine which burneth in suche wise whersoeuer it is that no ashes can choke the flame of it This faith had they conceyued eyther by séeing him teache and heale others before or vpoÌ„ the report that they had herd of Chrysts dooings The effect is that they had persuaded theÌ„ selues that hée woulde receiue them that were afflicted and heale them This liuely faith of these â—earers yéeldeth fiue folde frute of whiche the first is the confession of Chryst whome it was a harde rare matter too confesse among so many outragious enimies The seconde is inâ—ocation whiche can no more bée from true faith than heate can bée from fire For all the wisshes of the beléeuers whiche neuer cease are inuocations The thirde is valiantnesse of minde in that they hazarded their life for acknowledging of Chryste For the Pharisies Scribes and chéefe men of this people did persecute all those that gaue any honour vntoo Chryste The fourth is the loue of their neighbour whereby they fauoured their neighbours vnfeynedlye And the fifth is the paine and trouble that they took for the help of their neighbour For they not only beare him which was a point of charitie but also when they could not come the next way vntoo Chryst by reason of the throng they gate vp intoo the house top and let downe the diseased soule by the windbeams which déed was not voyd of daÌ„ger What learn wée by this Let vs euen in spite of the worlde coÌ„fesse Chryst as these bearers did Let vs cal vpon him both for our selues for others Let vs put our selues in peril for y e truth of y e Gospel if néed so require Let vs loue our neighboure entirely not onely in affection but also in déede And let vs spare no paines if wée may doo them any good An other thing whiche I sayd was too bée obserued in this first part is the man himself that was diseased of the Palsie in whoÌ„ are thrée things too bée marked His disease the cause of his disease and that hée wold bée caryed vntoo Chryst. His disease was the Palsie whiche is when one of a mans sides eyther the right side or the left loseth his féeling and natural mouing Surely a right gréeuous disease whereby y e whole vse of a mans bodie is hindered The cause of the disease was double Uniuersall which is originall sinne in all men And speciall whiche had his beginning eyther of disordered lyuing or else of some very sore disquietnesse of minde Nowe in that hée would bée borne vntoo Chryst it betokeneth that hée had fayth like as those had that did beare him Let vs also folowe this example of him that had the Palsie Let vs acknowledge as wel our inward as our outward disease let vs confesse our sinfulnesse and let vs suffer our selues too bée caryed vntoo Chryste as this man that had the Palsie did The thirde thing that I admonished you too consider in this first parte is that Chryste sawe the fayth of those men that is too witte of him that had the Palsie and of them that caryed him Whereby wée may learne these things First in what sorte Chryste is minded towardes vs. For hée is of the same minde towards vs that hée was towards the man that was sicke of the Palsie For the Lorde is no accepter of persons And secondlie that Chryst hath not an eye so muche too the greatnesse of our sinnes as too our fayth This fayth obteyneth of Chryst all things for the welfare both of the body and the soule And although I think this man that was sicke of the Palsie had some little sparke of fayth yet I will not striue ageinst it if any maÌ„ say that the bearers had the fayth and not the Palsie man For it is no straunge matter for corporall yea and for spirituall benefits too bée obteyned for the faith of other men For like as one man by his wisdome may make another man proue wise so he that beléeueth may by his faith obteine faith for other men Howbéeit like as no man is wise by another mannes wisdome but by his owne so no man is saued by another mans fayth but by his owne Héer then wée may learne both too pray for other folks that the grace of God may increase towards them and also too request others that they will commende vs too God with their prayers For the prayers of the godly is greatly auailable The fourth thing that I set foorth too bée lookt vntoo in this first parte is the manner how hée receyued this Palsie man whiche is expressed in these woordes Bee of good cheere my Sonne thy sinnes are forgiuen thee Héere let twoo things bée thorowly weyed The one is why hée receyued this Palsie man in suche wise and the other is the saying of Chryste in receyuing him This Palsie man séekes deliuerance from his bodilye disease and wherfore then sayth Chryst thy sinnes are forgiueÌ„ thée Undoubtedly there bée great and weightie causes The first is too teache vs that diseases are the rewarde of sinne as Paule sayth the reward of sin is death And Christ in the .5 of Iohn sayth vntoo one whom hée had healed behold thou art made whole beware thou sinne not héereafter least some worser thing befal thée 1. Cor. 11. for misusing y e Lordes supper vnreuerently many were dead many were weak The second is too teache vs where the healing of the body is too bée begon namely at the minde whose spottes muste first bée cleane wiped out before a man minister Phisick too the bodie Let vs therfore kéepe this order in curing oure diseases First let vs acknoweledge the disease Next let vs repent and desire forgiuenesse of our sinnes for Chrystes sake Then let vs in the feare of God and with thankesgiuing vse the ordinarie meanes of helpe and let vs acknoweledge the Phisitian too bée Gods minister who in Gods
fell out according too the Law when hée was ful sixe wéekes olde The places are thrée 1 The offering vp of Chryst in the Temple 2 Simeons description and blissing 3 Simeons song ¶ Of the firste GOd had ordeyned sundry customes of offering in the olde Testament not too the intent men should bée iustified before God by the woorke of sacrifising for if the blud of Oxen and Gotes could haue put away sinne Chryste had not come in the fleshe too purge sinne by the sacrifice of his bodie but there were other causes of which number are these The first is that by this exercise the Idolatrie of the Gentiles mighte bée hindered For in as muche as all men euen the moste barbarous are touched with a certeine reuerence of Religion they will set vp fashions of woorshipping God after their own deuice Howbéeit bicause no seruice pleaseth God saue that whiche is of his owne appointment God him selfe ordeyned by Moyses sundry seruices too the intent that by the multitude of Ceremonies whiche God had ordeyned the Iewishe people might bée withhilde from Idolatrie and serue the one God that had brought them out of the lande of Egipte and bestowed vppon them innumerable other benefites bothe ghostly and bodily The second cause is that inward godlynesse might bée exercised by these outward helps For these outward sacrifices were not of themselues Gods seruice but onely stirrings vp of the true seruice and woorshipping which thing appéereth by Esay where God abhorreth outwarde sacrifices without inward godlinesse of minde The third is that they should be open witnesses of thanksgiuing whereby this people should bothe bée stirred vp and also confirmed and testifie openly that they serued this God which had brought them intoo the land of Canaan and fedde them by miracle in the wildernesse The fourth is that by this meanes the ministerie of Gods woord might bée stablished that the ministers of Gods seruice and the Préests might haue wheron to liue He that serueth at the altar saith Paule let him liue of the altar And Chryst The labourer is woorthy of his hyre This custome did they hold in olde time in the churche when they came toogither too héere the woord and receiue the Sacraments The godly according too their abilities bestowed somewhat too the maintenance of the ministers and the reléefe of the poore whiche gathering was called a contribution From hence also issued the maner of tything The fifth is that these olde oblations bée a shadowe of the sacrifice of Chryst that was too come and as it were a place wherein they were put in remembrance of Chryst too come This did the godly wel vnderstand as Abel Noe Abraham For they did not thinke that they put away sinne and death by their sacrifices but they trusted to the sacrifice of Chryst byrthe vertue wherof their sinnes also were purged When Abel slewe his sacrifices he thought thus First when hée sawe the blud of the sacrifice he thought vppon the sinne of mankinde which had deserued eternal paynes Secondly he looked forward too the thing y t was signified for he thought that his sacrifice was a figure of the promised séede that is too wit of Chryste who shoulde purge sinne by offering himselfe in sacrifice Thirdly by thinking so Abelles fayth was confirmed and encreased wherethrough he was bothe iustified before God and accepted of God Furthly vppon this faith ensued thanksgiuing newnesse of life Suche as offred after this maner pleased God Thus much bée spoken concerning the sacrifices of the olde Testament in generall Now wil I speake of that maner of sacrifices which is mencioned in this gospell There was a double commaundement appoynted too bée obserued when any childe was borne The one was of the moother howe many wéekes shée ought too abyde out of the company of men And the other was of the childe that was borne Concerning the mother this was the order that if she were deliuered of a manchild she should kéepe hir selfe close xxxvij dayes and if it were a womanchilde she should continue close twyse as long For then shée ought too bée out of the congregation .lxxiiij. days And this thing was not doone for any vnworthynesse that was in the woman but for two other causes that is too wit néedfulnesse and further méening The néedfulnesse was that by this meanes consideration might bée had of the helth of the woman who after the throwes of hir childbed hath néede of rest that she may gather strength agein and godly husbands ought at such times too haue speciall regard of the weaknesse of their wiues and it behooued women also too kéepe this law of nature both for their own sakes and also for other womens sakes The méening of it was that this barring them out of companye should doo men too vnderstand that al which are descended of Adam are barred from God for the sinne wherin they are borne and that therfore they haue néede of Chryst◠sacrifice too purge them The other commaundement concerned the child that was borne And that also was of two sorts The one general and the other concerning the first borne The generall commaundement was that when the woman had fulfilled the time that shée was excluded from the congregation of the church there should bée sacrifices offred whither it were for a sonne or for a daughter in what order so euer they were borne This sacrifice did put them in mind first that their children were borne sinners and therefore had néede of clenzing and of forgiuenesse of sinnes Secondly that by this meanes they shold be consecrated to god Thirdly that the parents should know that they begate children to God not too themselues or too Sathan And fourthly that there was a further méening in the matter namely that their children should be a figure of Chryst that was too bée offered The speciall commaundement was concerning the first borne as well in men as in beasts that they should bée offered vntoo God First in remembrance of that great benefit that the Lord sparing the people of Israel did strike the first borne of Egipt as wel in men as beasts Secondly for y e signification therof that is too wit that the only begotten sonne of God and first begotten son of Mary should be offred vp in tyme too come for our deliuerance from the Egipt of sin Let this suffise concerning the law and the signification thereof and now let vs come too the offering vp of Chryst. The law commaundeth that euery firste borne whiche openeth the moother béeing conceyued of mans séede should bée offred vp in this wise But Chryst was not so conceyued after the manner of man but he was conceyued by the holy ghost borne of a most chast virgin Ergo he was not boūd by the law too bée offered vp in the temple after the maner of others that were first begottē I answer Chryst was also at his frée choise whither he wold haue bin conceiued born and
afterward whither he would haue bin circumcised and suffred death or no. But he y t was frée becam the seruaÌ„t of al to the intent he might make al free or as Austin sayth God became man to y e intent to make men gods Paule saith he was bound vnder the law too the intent he might redéeme those that were vnder the lawe And therefore he béeing the first borne would also bée offered vp in the Temple But how was he the first borne There was neuer any such borne First he was first borne in his Godhead for he was the eternall Sonne of God This day sayth he haue I begotten thée Secondly he was the first born son of Mary in his manhood For she neuer bare any before him nor yet after him Thirdly he was first borne in grace For he was the first man that euer was borne which being offered vp vntoo God was accepted of himselfe Fourthly in power For he was the firste borne of the deade And fifthly that wée might bée borne new men through him Furthermore it is too bée marked that mary offred a paire of yong pigeons wherby is shewed that she was poore For the richer sort did offer a Lamb. Héereby wée may lerne not too bée abashed of our pouertie It was Chrysts will too bée borne poore that he might make vs riche so that wée wyll accept his riches with a thankfull minde ¶ Of the second AND beholde there vvas a man in Hierusalem vvhose name vvas Simeon Héere we haue first a description of Simeon and afterward his blissing First he is commended for his rightuousnesse For he liued so among his people that he was counted of all men for a good and iust man The Euangelist méeneth not by this that he was so rightuous that he had no néede of any other rightuousnesse for in his owne song he confesseth Christ too bée his sauior but that he liued vnblamable among men and honestly so as he did no man harme but good too all men according too his power Suche a one is called of Cicero or rather of al men a iust or rightuous man Secondly he is commended for his godlinesse For he feared God Under the name of fear is comprehended the whole seruice of God For he that feareth God as he eschueth al things wherewith he knowes he shall offend him so also dooth he whatsoeuer he perceiueth too bée acceptable too him This feare hath his beginning of faith There is an other feare of God without faith which is no seruice of God and such a one there is in all the vngodly For they alwayes dread Gods iudgement agaynst them and wold rather that there were no God than too bée punished for their wickednesse The feare that is commended in Symeon was none such For it foloweth that he wayted for the comforte of Israel By which saying is shewed that he longed very ernestly for the comming of Chryst. For he knew that the prophesies of Iacob and Daniel pointed too this time of his Wherfore hée longed for it the more earnestly and wished that his life might bée prolonged vntil hée might sée Chryste present And it is no maruaile that hée wayted so earnestly for Chrystes comming For hée was sayth the Euangelist ful of the holy Ghost Suche was this holy man But what was the reward of this godlinesse Hée receyueth an answer of the holy ghost that he should not sée death before hée had séene the Lordes Chryst and by the motion of the same holy Ghoste hée came intoo the Temple And what did hée there When the Parentes Ioseph and Mary hadde brought in the Childe hée took him intoo his armes and praysed God Nowe hath this holy olde man that whiche hée desired so earnestlye and hée giueth witnesse too Chryste openly protesting this childe too bée the same anoynted Sauiour that was promised too the fathers Wée haue the godlinesse of Simeon what it was now let vs set him before vs. Let old men first and afterward al men learne of him too feare God Let them learne too liue holilye and vprightly among men Let them learne too take Chryste intoo their armes that is too say intoo their hartes Let them set him out praise him and professe him Which thing if thei doo they shall one day with Simeon receiue a plentuous reward in Heauen ¶ Of the third NOw foloweth Simeons song Lord novv lettest thou thy seruant depart in peace according to thy vvord This song hath customably bin soong in the church many huÌ„dred yéeres wée are wont to sing the same when corpses are layde intoo their graues For it coÌ„teyneth a doctrine concerning Chryste it techeth froÌ„ whence chéefe coÌ„fort is too bée sought specially at what time we must depart out of this life Now too the inteÌ„t we may vnderstaÌ„d this song the better I will deuide it intoo two parts In y e first wherof the old man Simeon reioyceth in his own behalf and in the latter part comprehendeth very bréefly the benefits of Chryst towards y e whole world The first part is Lorde novv lettest thou thy seruaunt departe in peace according too thy vvoorde For myne eyes haue seene thy saluation Héere the olde man Simeon reioyseth in his owne behalfe that hée had séene Chryste with his bodily eyes according too the answere that hée had receyued of the holy Ghost For albéeit hée had séene him before with the eye of his faith like as our Lorde saith of AbrahaÌ„ Abraham saw my day was glad yet notwithstaÌ„ding bicause he had receiued a promise of y e holy ghost y t hée should sée Chryst present w t his bodily eyes before he dyed he was gretly delited with his sight with great strength of faith desired streight too be deliuered froÌ„ his body y t he might be gathered to his fathers in peace But sée he receiued a promise that he should sée the Lords anoynted Héer is brought him a poore babe there appéereth héere none other outwarde countenance than of contempte Is hée offended at this outwarde countenaunce No. Whom hée saw too bée leaâ—â— with his bodily eyes him sawe hée too bée greatest with the sight of his faith Whom hée behild base in the shape of a seruant with his bodily eyes him knew he too be King of Kings Lord of Lords And he was not ignoraunt what Zacharie had prophesied of him who sayth Behold thy King cometh poore He knew he came not too take intoo his haÌ„d the kingdoms of the world but too giue the kingdom of God too beléeuers Héerby also wée may lern too beléeue the scriptures and too looke vpon Chryste and his church not only with our bodily eyes but much rather with the eyes of oure fayth And séeing hée desireth too bée let go by and by and to change this miserable life for death hée declareth sufficiently that Chrysts kingdom is not of this world but an euerlasting kingdome whiche consisteth in peace of conscience As if he should