bicause the tumb was nere at hand rolling a great stone to the mouth of the graue they went their wayes And there were presente Mary Magdalene and Mary Ioses sitting against the tumbe and other women which also were come with Iesus from Galilee beholding where and how his body was bestowed And when they came home they prepared spices and oyntments and rested the Saboth day according to the cōmaundement But the next day that foloweth the preparation of the passe ouer the high Preests and Phariseys came togither vnto Pylate saying Sir wee remember that this deceyuer while hee was aliue sayd After three dayes I will ryse agayne Therefore commaund the Tumbe to be garded vntil the third day leaste peraduenture his Disciples doe come and steale him awaye and say vnto the people Hee is risen from the deade and the last errour shall be woorse than the first Pylate sayde vntoo them Yee haue a watche go and make it as sure as yee can Then they went their wayes and garded the Tumbe sealing the stone and setting watchmen about it too keep it The exposition of the text FOrasmuche as no woorke is more woonderful than the work of our redemption which is the passion and death of our Lorde Iesus Chryste according too that saying of Peter in the firste chapter of his first Epistle Yée are not redéemed with transitorie things as Golde siluer but w t the precious blud of the vnspotted vndefiled Lamb namely of Iesus Christ It becometh vs right déer beloued brethren sistern to endeuer by al means possible to knowe the storie of this woonderful woork specially séeing it is betaken vntoo vs in the Articles of our fayth where we professe our selues too beléeue in the sonne of GOD our Lord Iesus Chryst that suffred vnder Ponce Pilate was crucified dead and buryed c. And that too the end that by the knowledge of this storie fayth might bée stirred vp in vs hy the holy ghost wherby it may come too passe that the frute of this woonderful woork may extend vntoo vs. How bée it too the intente I maye the more distinctly and plainly speake of this wonderfull woorke I will deuide the whole doctrine of the Lords passion intoo thrée places or articles whiche are these 1 How many sundry wayes our Lord suffred 2 The estimation and frute of our Lords passion 3 The godly and helthful meditation of our Lords passiō ¶ Of the first BIcause wée haue sinned bothe in bodye and soule and that satisfaction must néeds haue bin made for bothe our Lord Iesus Chryste suffered bothe in soule and bodie Therefore I wil speak of his suffring in bothe namely of the soule and body of our Lord. That he suffred in soule hée himselfe witnesseth bothe in spéeche and in outward apparance In spéeche when hée saith My soule is heauie euen vntoo death and vpon the Crosse My God my God why hast thou forsaken mee Héerunto also dooth pertein the prophecie of Dauid concerning Chryste The sorowes of Hell haue compassed mée aboute that is too say I was striken with excéeding greate sorowes Hée testifieth his sorowe in outwarde appéerance at the graue of Lazarus Iohn the xj and in the garden At the graue when hée thought vpon the Deuilles tirannie ouer mankinde and the miserie of mankinde For all the sorowes of minde that Christe endured by the space of thrée and thirtie yéeres vntoo his death are part of the passion which the sonne of God suffered In the garden hée sheweth that the heauinesse of his minde was excéeding greate when for the bitternesse of sorrowe he sweat droppes of bloud It is a naturall thing for a man too wéep and sometime too sweat in excesse of sorowe at the hearing of some sodaine euill but neuer was any man found yet that sweat bloud for sorowe for no man is able too susteine so great sorowe If yée demaund the causes of this excéeding great sorow yée shall vnderstand that it is not one cause but many whereof the chéefe are these First the thinking vpon the tirannie ouer mankinde and the excéeding great miserie wherwith all men were oppressed for falling from God Secondly the thinking vppon Gods wrath whiche it behooued him too sustaine for our sinnes whiche hée tooke vppon him selfe For all bée it that he were cléere from all sinne yet tooke hée vppon hym the gylte of the synnes of all the whole world Wherevppon Iohn sayeth The Lamb of GOD taketh awaye that is too say beareth in his bodie the sinnes of the world The sonne of God therfore did in very déed féel the wrath of his father Which féeling stirred vp so great sorow in his most holy soule that he swet blud Thirdly y e thinking vpon the punshment which he forsaw he should shortly the next day folowing suffer in his most holy body and the reprochfulnesse that he should bée put vntoo Fourthly the thinking vpon y e vnthankfulnesse of y t most part of the world For he forsaw it should come to passe that many wise men many mē of power diuers others shoulde take scorn of this his punishment which he should sustein too redéeme them yea that they should persecute him his Hée foresaw also y t the gretest part of thē y t beare y e name of christians should through their own wickednesse vngraciously depriue thēselues of this his benefit Which four causes procured most bitter sorow in y e hart of christ Upō this our lordes sorow must wée also thinke y t wée may bée stirred vp too fayth godlinesse least wée perish with y e thanklesse world Let this suffice bréefly too bée spoken concerning the vexation of Chrysts soule Now wil I speake of the punishmēt of his body For although that the vexation of his body began in the Ox stall whē ther was no roome for our lords mother in the Inne and afterward whē at the eight day of his birth he was let blud in circumcising and so foorth vnto the time that he was made a sacrifice for vs vpon the alter of y e crosse yet notwithstanding I will at this time intreate but of that punishment which he endured last of all And although that by the storie which I haue alredy recited a man may easily vnderstande how sundry wayes our Lorde was afflicted in his most holy body neuerthelesse I will gather intoo a short sūme that which is dispersed at large in the story diuide it according too the state of the places in whiche he was punished The places are these The gardin the house of Caiphas the consistorie of the préests the house of Herod the common hall and Galgata that is too say the place without the Citie where offenders were wont too bée put too execution What suffered he in the Gardin He was betraied with a a kisse the souldiers layde hands vpon him hée was apprehended and piniond he was led away like a théefe a murtherer and there also all
things I thought good too touche bréeflye concerning the Godhead of Chryst. The fifth is of the Cradle of Chryst whiche signifieth nothing else than contempt of the worlde and vtter pouertie whiche pouertie it was Christes will too taste of too the intent hée might make vs riche Let proude folkes looke intoo this Cradle and lay downe their loftinesse Let poore men looke into it and cease to despaire as though they were despised for their pouertie Héere is too bée noted the abuse of all things created by God Bethléem serueth for lucre the Inne for guests Christe the King and Lorde of all things is thrust out intoo a stable So also at this day the Church is despised while the vngodly flowe in riches honor and power The sixth is of the appéering of the angels whoo first testifie that the Lord is come and secondly shewe by their very brightnesse what maner of king the new born Christ shuld bée and thirdly they declare by their himne what maner of benefits he shall bestow and what maner of glory is yéelded therby vntoo God The seuenth is of the preaching of the Angels vntoo the shepeherds Feare not for beholde I bring you glad tidings of greate ioye that shal bee among all people bycause there is borne vntoo you this day a Sauiour vvhich is Christ the Lord in the Citie of Dauid And this shal bee a signe vntoo you you shall finde the childe vvrapped in svvadling clothes and layd in a maunger This Sermon is the excellentest of all Sermons that euer were made in the worlde before wherof there are many partes First the Angels forbid the shepherds too bée afraid wherby they shew that Christ came too take away the curse of the law and sinne for which the curse came vpon men The second is the preaching of glad tidings I bring you tidings of great gladnesse When hée saith greate hée putteth a difference betwéen it and the ioy of the world which laâ—teth but a shorte time and is grounded vppon a weake foundation But this ioy whiche the Angels bring tidings of is called greate for foure causes First for the matter or substaunce of it whiche is great namely the reconciling of vs vntoo GOD. Secondly for the continuance and stedfastnesse of it for it endureth for euer and it abideth constant Thirdly for that it dooth not perteine too a few only but vntoo all men that by faith receiue this tidings of the gladnesse Fourthly for that it is spirituall perteyning too the saluation of the whole man The third point is the cause and ground of this gladnesse Bicause saith hée this day is borne vntoo you a Sauioure whiche is Christe the Lord. The fourth he sheweth the place In the Citie of Dauid saith hée that is too wéete Bethléem The fifth a signe is added too the woord For hée sayeth this shall bée a signe vntoo you Yée shall finde the childe lapped vp in clothes and layed in a maunger This signe dooth twoo things First it leadeth them the right way vntoo the Childe least in séeking him they should mistake him For albéeit that all moothers doo wrappe their children in swadling cloutes yet they lay them not in maungers Secondly it putteth a difference betwéene the kingdome of this childe and the kingdoms of this world For the worldly kingdoms haue outward gloriousnesse And these are the partes of the Angels sermon The eyght is of Christes birth First hée is reuealed vntoo the Shepeheardes Whereby twoo things are too bée learned One that Christes kingdome is not worldely Another that Christes kingdome belongeth too the poore according too this saying the poore receiue the glad tidinges of the Gospell The ninthe is of the song of the Angelles whiche is Glorye vntoo God on high in earth peace and too men good vvill This song dooth in a meruelous bréefnesse comprehend the frute of the Lords birth which consisteth in thrée things For first glorie is attributed vntoo God Secondly peace is made vntoo men And thirdly is shewed the good will of God towardes men First therefore when the Angelles say Glorye vntoo God on high Their meaning is that no man can yéelde true glorie vntoo GOD without the true knoweledge of Chryste Uerely man was created vntoo this ende that hée should glorifie his creator But through the fall of our first parentes it came too passe that neyther hee knew GOD aryght nor glorified him aright If thou demaund what it is too giue glorie vntoo God too giue glorie vntoo any bodye is nothing else but too attribute true vertue vntoo him As when some king dealeth iustly wisely valiantly and mercifully his subiectes yéelde him glorie that is too say his subiectes like well of his doings and wyth singular good will doo blaze them abrode And in like wise is glorie giuen vntoo God when his vertues are rightly acknowledged and felt as his wisdome his rightuousnesse his puissance his mercifulnesse his truth and suche others The wisdome of God is séene in this that he repaireth ageine man whom he had created too his glory so as he might by his sonne borne of a virgin recouer ageine the Image of God which he had lost through sinne and so giue glorie too the wisdome of God His rightuousenesse is séene by this that hée would not receiue intoo fauour man that had sinned without amendes made for the wrong that hée had done For whereas it was of necessitie that eyther man muste haue perished euerlastingly for his sinne or else that some one of mankynd must haue made satisfaction vntoo God by abyding punishment for all mankind God gaue his owne sonne whoo taking manhood vppon him hath in the same satisfied the rightuousenesse of God and therefore is the praise of rightuousnesse worthily too bée attributed too God for the birthe of Chryst our Lord. His puissance is commended in that hée hathe through Chryst ouercome the Serpent and his séede yea and rooted out his kingdome so farre foorthe as pertayneth vntoo all them that take holde by fayth vppon thys Iesus that is borne His mercyfulnesse shineth in this that by his sonne and for his Sonnes sake hée taketh ageyne intoo fauoure Mankinde forlorne and oppressed by the tyrannie of the Deuyll and ouerwhelmed wyth excéedyng great myseries calamities death hell and damnation Thys mercyfulnesse of God excéedeth all the woorkes of God whych both the good Angels and the elect men shall set out euerlastingly yea and the verye Deuyls shall acknowledge though against theyr willes His truth is made manifest in this that bearing in minde his promises of olde time hée performeth that which hée had promised long agoe For at such time as our first parents fell intoo sinne hée promysed them the séede of the woman which should treade downe the head of the Serpent and this promise hée fulfilleth now in giuing vs his sonne For these vertues therfore glorie is too bée giuen too God and that specially by those that féele his benefites This
good his owne promises For he promised his Disciples that after hée had bin deliuered too the Gentiles and mocked of them he should be put too death and rise ageine the third day And he preuented not the third day bicause all men might certeinly know that hée was dead in déed Therfore by lying fortie houres in his graue he shewed himselfe too haue bin dead in very déede And why he delayed not his resurrection til the last day there are right weightie causes ready too be shewed The first is bicause it was written Thou shalt not suffer thy holy one too sée corruption For Chrystes body might not rot in the graue First for that it was made of the bloud of the moste chaste virgin by the woorking of the holy ghost Secondly for that as long as hée liued in this world he kept it pure and vndefiled Therfore had it bin vnméet that suche a body should haue become woormes meat The seconde cause why hée delayed not his resurrection is our hope For thus sayeth Peter Blissed bée God the Father of our Lorde Iesus Chryste for begetting vs ageine too a liuely hope throughe the resurrection of Chryste from the dead The third cause is that hée should be the first of them that rise ageine For like as Adam was the firste that appéered in mortall body by reason of sinne so ought Chryste too bée the first that should appéer in immortall body iustifying vs and healing our bodies from eternall death And although wée shal all rise ageine and that others besides Chryst haue risen ageine Yet is there excéeding great difference betwéene the resurrection of Chryste and of other men For first Chryst rose ageine by his owne power whiche thing no man coulde euer doo saue onely hée Secondly the other that were raysed as the widowes sonne the ruler of the Sinagogs daughter and Lazarus and others rose too die ageine But Chryste rose too liue for euermore Besides this Chrysts Resurrection differeth from the Resurrection of other men in frute and efficacie For Chryste by his owne power rayseth vp others which thing was shewed in the Garden where he was buried and rose ageine at the rising of the Sunne Lastly Chrysts rising ageine differeth from oures in time also For as it is already shewed and as we knowledge in our Créede Chryst rose ageyne the third day but our Resurrection shall bée delayed till the last day For then shall appéere the euerlasting life and endlesse righteousnesse which he shall giue too all his that is too say too all them that beléeue in him Thus much concerning the second place why Christ rose ageine the third day and how his resurrection differeth from oures that by the Resurrection of Chryst wée may conceiue liuely hope of the euerlasting and incorruptible heritage in heauen ¶ Of the thirde NOw remayneth the thirde place concerning the frute of Chrysts Resurrection which is more plentifull and abundaunt than that it may bée expressed by mannes tung Paule saythe that by Chryste all things are restored in heauen and in earth For first Chryste by comming out of his graue sheweth himselfe conquerour and triumpher ouer Death Hell and Sathan and so maketh good the promisse vttered concerning him in times past The séede of the woman shall treade downe the Serpents head whiche Prophecie Iohn expounding sayth Chryst appéered too destroy the woorkes of the Deuill How bée it as too vs warde that are men for whose saluation he came downe from heauen was made manne dyed and rose ageyne there are foure sundrye kindes of frutes of Chrystes Resurrection too bée considered For Chrysts Resurrection is first our Iustification Secondly the power whereby sinne is subdued in vs thirdly an example of newnesse of lyfe the cause therof and fourthly the cause of our resurrection and a most assured warrant of the same Of these foure maner of frutes I will speake in order Therfore the first frute of our Lordes resurrection is the iustification of vs of which frute Paule speaketh in y e fourth too the Romanes Hée died for our sinnes and rose ageine for our iustification And Daniell in his .ix. Chapter Iniquitie shal bée taken away and euerlasting righteousnesse shal bée brought in To the intent this frute may bée the swéeter wée must consider of how great value it is Wée are borne in sin and subiect too Gods wrath Ephes. 1. Wée are all by nature the children of wrath The reward of sinne is death Ro. 6. frō this death are wée deliuered by the resurrection of Christ. For by Christ wée are quit from the gilt of sinne and so consequently from eternall death Héervpon commeth that saying in the Apocalips Blissed and holy is he that hath his part in the first resurrection for vpon them hath the second death no power but they shal bée préests of God of Chryst and they shall reigne with him For as the first death is by Adam so the first Resurrection is by Chryst. Héervntoo also perteineth this saying Blissed are they that wash their garmentes in the Lambes blud that they may haue power in the trée of life and may enter in at the gates of the Citie The second frute of our Lords Resurrection is that it is the power whiche is shed intoo the beléeuers which maketh them able too ryse from vices vntoo vertue This power is bestowed vppon vs in Baptim and confirmed in the Lordes Supper so that wée bée not behinde hande with our partes And yet this power is felt in those only that are borne agein of immortall séede 1. Peter 1. The thirde frute is the example For as Paule sayeth Chryste rose ageine too the intent wée might walke in newnesse of lyfe Those therefore that folowe their owne vices liuing wickedly vnclenly doo testifie by their own doing y t they despise Chryste whose Resurrection is set before vs as a glasse to sée how we ought too leade our life For they think that Chryst was scourged crowned with thornes and shed his blud vppon the altar of the crosse too the intent that they may giue ouer themselues too all outragiousnesse tyranny pryde and lusts and after this maner as much as in them lieth they crucifie the sonne God of new agein We therfore who couet not only to be called but also to be the same that we are called that is to say Christians must think vppon the mater as it is in déede namely that Chryst dyed for the clensing of suche mennes sinnes as receiue Faith with him and liue in true repentance by mortifying the old man and quickening the new man There bée foure euils wherewith men are burthened ignorance giltinesse of sinne vices and feare of endlesse damnation Ageinst ignorance Chryste is vntoo vs wisdome whyle he by his Gospel instructeth vs of his will towards vs. For if we were not instructed concerning his will by the woord of god our mind should be wrapped in continual darknesse which darknesse is put away by the
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
was not arayed like one of them Séeing then that God dooth so much for the Lilies which wither away within a while and shalbée burned why should hée not clothe vs whom hée hath created too eternall life The fifth After all these things doo the Heathen seeke As if hée should say You in times past after the maner of Heathen folke were ignorant of Gods prouidence and voyde of Faith But now yée knowe that GOD hathe a care of you Why then séek yée things néedful for your life with heathenish carefulnesse The sixth Your Father knovveth that you haue neede of all these things Mark these things aduisedly Hée sayeth not the dreadful GOD the iealous God the maker of Heauen and earth hée that visiteth the sins of the fathers vpon their children knoweth but hée sayth your father knoweth whose father your father What maner a father your heauenly father Bicause he is heauenly he is also most good most mightie and moste wise Bicause hée is moste good hée wil giue those things that bée good Bicause hée is moste mightie hée can giue what he wil. And bicause hée is most wise he knoweth how what and when it is méet too giue ¶ Of the third SEeke yee firste the kingdome of God his rightuousnesse all things else shal bee cast vntoo you In this shorte saying of Christ are two things cōmaūdement promise The commaundement is Seek first the kingdome of God and the rightuousnesse of God And the promise is And all things else shall bee cast vntoo you First and formost therefore let vs sée the commaundement and then the promise The commaundement is that wée should séeke the kingdome of God and the rightuousnesse of God Héere it is demaunded what maner of things Gods kingdome and rightuousnesse are And ageine after what meanes they are too bée sought The kingdom of God is of three sorts in the scripture that is too wit of power of grace and of glorie He biddeth vs not séeke the kingdom of his power but of his grace from whence is the passage too the kingdom of glory What is the kingdome of grace It is that kingdom wherinto wée are receiued of méere grace whyle wée beléeue the Gospell For the Gospell is as it were the voyce of a cryer whereby they are called too this Kyngdome Of this speaketh Chryst in an other place The kingdom of God is among you Then is this kingdome the grace of God which Christes Gospell offereth The promise is the gate The bringer in is the holy Ghoste which sanctifyeth and regenerateth vs a newe in the Laue of Baptime by the woorde Bréefly this kingdome of grace is mercy forgyuenesse of synnes ioyfulnesse of conscience and deliueraunce from the kingdome of Sathan What is that rightuousnesse of God whiche he biddeth vs séeke Out of all doute it is the newe life and obedience which God requireth of his children And it is called the rightuousnesse of God bicause it pleaseth god that is too wit for the faithes sake wherby wée are reconciled too God in the blud of Chryst. The promise is And all things else shal bee cast vnto you That is too say the things that perteine too the sustenaunce of this life shall bée giuen you But Paule wherof no man doubteth did busily séeke the kingdom of God and yet notwithstanding in the .xj. chapter of the seconde Epistle too the Corinthians he cōplaineth that he was distressed with hunger and thirst Agein holy Iacob suffered scarcenesse of corne and other victuals in so muche that he was constreyned too go with his housholde intoo Egypt least he and his shoulde haue perished for hunger Therfore this promise of Chrysts séemeth vayne I answer Chrysts promise fayleth not for the truthe can not lye For Chryst who is our Phisitian is not ignorant when remedies are too bée ministred and when they are too bée withdrawne He regardeth not so muche our vnskilfulnesse as his owne wisedome Therfore let vs take this for a certeintie that he forsaketh not those that are his As for that wée now and then want things necessarie there bée many causes Firste that wée may bée exercise in pacience 2. That nowe and then our sinnes may bée punished with these plagues 3. Forasmuch as wée oftentimes séeke things superfluous wée iustly and rightfully want things necessarie 4. Bicause wée abuse things when wée haue thē 5. Bicause wée yéeld not thanks vntoo God 6. Bicause wée distrust God 7. Bicause wée dyuers times ascribe the good things y t wée receiue rather too our owne endeuer peinfulnesse than too God the giuer of them Wherfore if wée couet Gods blissing let vs confesse and doo as the Prophete dooth which sayth All things are thyne Lorde and wée render vntoo thée the things y e wée haue receyued at thy hand Héer◠as the prophet confesseth al things too bée Gods giftes so he turneth all things too Gods prayse Whiche thing that wée also may do our heauenly father graunt vs through Iesus Chryst too whom bée glory world without end Amen Vpon the .xvj. Sunday after Trinitie ¶ The Gospell Luke vij AND it fortuned that Iesus vvent intoo a Citie called Naim and many of his disciples vvent vvith him and much people VVhen he came nygh too the gates of the Citie Behold there vvas a dead man caried out vvhich vvas the onlie Sonne of his Moother and shee vvas a vvidovve and muche people of the Citie vvas vvith hir And vvhen the Lord savv hir hee had compassion on hir and sayd vntoo hir vveep not And hee came nighe and touched the Coffin and they that bare him stood stil. And hee sayd Yong man I say vntoo thee arise and hee that vvas dead sate vp and began too speake And hee deliuered him too his Moother And there came a fear on them all And they gaue the glory vntoo God saying A great Prophet is rysen vp among vs and God hath visited his people And this rumour of him vvent foorth through out all levvry through out all the regions vvhiche lie rounde about The exposition of the text PAule the Apostle wryting too the Romaynes sayth What things so euer are written they are written for our instruction that through pacience and comforte of the Scriptures wée might haue hope Wherefore when wée read the moste swéete Gospell of this daye let vs knowe that it perteyneth not only too that widow of Naim but also too all mankinde For Chryste in this Gospell beareth witnesse of the power of his owne Godhead of his pitifulnesse towardes them that bée in distresse and of his office For first the Lord proueth himselfe too bée almightie in that hée ouermaistereth Death which is the sting of sinne Agein hée vttreth his pitifulnesse towards vs in hauing compassion vppon this womans miseries And hée sheweth that it is his office too destroy the woorkes of the Deuill for vntoo that purpose came hée intoo the world as Moyses the Prophetes hée himselfe and the
the midst of theÌ„ saying Verely I say vnto you Except ye turne become as children yee shall not enter into the kingdome of Heauen Héere hée teacheth by example and doctrine what maner a ones he would haue the ministers of his kingdome too be He wil haue no oddes betwixt them as touching the affection of their minds Hée wil not haue one looke loftely at another but y t they should be louingly minded one too another shewing dutifulnesse one to another He wil not haue theÌ„ in his ghostly kingdom too reign proudly one ouer other after the manner of the heathen For in ciuill gouernements there is an other consideration too bée had Ageine hée maketh héer a difference betwéen his own gouernment and the worldly kingdomes Hée that is chéef in worldly kingdomes wil bée honored and serued of al men Contrarywise hée that wil bée chéef héere must be seruant too all not in woords as the Pope is but in very déede as were Paule Peter the Apostles and other sincere preachers of the Gospel So is he greatest in Chrystes Churche that is most seruant and hée is least that is most lordly Now too the intent Chryst may reuoke his disciples froÌ„ this pride he addeth a most sore threat saying Except yee become children yee shall not enter intoo the kingdome of Heauen But what meaneth the Lorde that he would haue his Disciples like little Children Dooth not Paul séem too teache otherwise when he wryteth too the Corinthians in this wise Let vs not bée children in vnderstanding Chryst wil haue vs like too Children Paule wil haue vs vnlike too Children Bothe are true Wée must be like too Children and ageine wée must bée vnlike too Children Wée must bée like too Children firste in true lowlinesse and denying of our selues as the Lorde sayeth whosoeuer humbleth himself as this Childe Therefore hée that will bée Chrystes Disciple must lay down all pride Héeruntoo perteyneth this saying of Chryst hée that wil folowe mée let him denie him self That is too say he that wil bée my Disciple let him haue a lowly opinion of himselfe and let him take nothing proudly vpon him Ageine wée must bée like vntoo children in respect of merits For like as childreÌ„ cannot boast of their own deseruings ageinst their parents euen so may not Chrystes disciples boast of any merites before God but confesse them selues too bée babes as who are able too do nothing without his fatherly prouidence Thirdly we must be like childreÌ„ in affection For as children coÌ„mit them selues wholly too the regard of their parents so must Chrysts disciples put them selues wholly intoo Chrysts tuition looking for all welfare at his hande Fourthly wée must bée like children in purpose of obeying Good children stande not reasoning what maner a thing it is that their father coÌ„mandeth but they take héede what he coÌ„maundeth folow his wil as their rule too woork by as AbrahaÌ„ did who at Gods coÌ„maundement was redy too slea his only begotten sonne for sacrifice Abraham stood not thinking what shal this déede profite God The death of my sonne is most troublesome vntoo mée and can do no good too God But rather he thought thus Thou my God hast commaunded me this therfore will I folow thy wil as my rule too woorke by and I will obey thée Lastly wée must bée like children in malice that is too wit like as children giue not themselues too naughtie practises nor gather not couetously nor folowe filthy lustfulnesse So must Chrysts disciples absteyne from euill And wée must bée vnlike too children first that wée bée not found like babes séeking after vntoward things as children doo before their senses are setled Secondly that wée bée not weake in faith as childreÌ„ which are not able to conceiue spirituall things for want of yéeres of discretion Thirdly that wée giue not our selues too playing with fleshly affections Fourthly that wée wauer not vncerteynly and vnstayedly like childreÌ„ in the doctrin of godlinesse that as Paul saith wée bée not caried about with euery blast of doctrin but that wée yéelde a holy chyldhoode whervntoo Peter exhorteth vs when he sayth As new borne babes 1 Peter 2. Héervnto he addeth also y e reward of true lowlinesse wheÌ„ he sayth VVhosoeuer receiueth such a child in my name receiueth me Let this be weyed aduisedly First by this saying Christ wil haue vs embrace his childreÌ„ louingly and that for his sake Secondly it witnesseth y t what soeuer is bestowed vpon the godly in his name he estemeth as if it were bestowed vpoÌ„ himself Whom wold not this promise stirre vp too doo y e déeds of curtesy too his brethren specially too the members of Chrysts church On the other side it warns vs of the punishment which they shall suffer that despise any of those that beléeue in Chryst. He that offendeth one of these vvhich beleeue in mee sayth he it vvere better for him that a mylstone vvere hanged about his necke and he drovvned in the botom of the sea This onely threat ought too holde vs within our duetie that wée should not bée so ready too offende others But of this poynt there folow more ¶ Of the seconde WO bee to the vvorlde for offences Needes must offences come Notvvithstanding vvo bee too that man by vvhom the offence coÌ„meth This saying of Chrysts conteineth thrée things The first is a forewarning that the world is full of offences The second is a somwhat darke inkling of the causes of offences The third is a threatning of the punishment that shall light vpon the author of the offence The first teacheth vs warneth vs and confirmeth vs. It teacheth vs what shall come too passe namely that the woord shall bée full of offences Secondly that these offences shall bring wâ— vpon men that is to say punishment vnder which men shall cry wo too themselues by reason of their anguishe This woord wo as Basil sayth is a lameÌ„table mâ—ne wherwithal they that grone vnder the crosse doo vtter their gréefe Thirdly that the Church shall not bée at rest in this life but y t when it shall séeme most quiet then shall stormes arise sodeynly wherwith it shal be wonderously shaken The church shal in this world bée like the bird Halcyon which layeth hir eggs hatcheth them and bringeth vp hir yâ—â—ng ones vppon the sea This bird can neuer warrant hir self one calme day but frameth hir selfe too all hazards When the sea is calme shée and hir yoong birds are glad if any tempest arise shée beares it out with a stoute courage féeding hir minde with hope of a calme So the church is in the world as on the sea where shée bringeth foorth children She can neuer bée in any suretie of the stormes of this world such as are all false prophets the deuil a mans owne fleshe and the lewd maners examples of men When these storms are comming ageinst the Churche then must shée bée in a redinesse ageinst all