the spirituall circumcision without which saluation neuer falleth too any man God bothe before mannes fall and after his fall before the law and vnder the law and after Christ is sent vntoo vs is alwayes woont too certifie man of his wil by twoo things The one is by a perceiuing minde the other by perceiuing sense that that thing which is offered too the mind too vnderstand may after a sort bée perceiued by the outwarde senses For so liked it God whoo is most mercifull too prouide for mannes weakenesse Untoo the mynd he offereth his woord whereby he discloseth his will vntoo man Untoo the senses he offereth visible signes which teach the same things visibly that the woordes sound and offer to the mind When God had created man he put him in Paradise and gaue him his woord as a witnesse of his wil. Unto the woord he added a double outward signe namely the trée of life and the trée of knowledge of good il After mannes fall he gaue him a promise of the séede wherunto he added outward signes which were sacrifices When y e flâ—â—d was ouerpast he made a promise by woord of mouth and made the Rainbow a signe of the same Untoo Abraham is made a promise of the séede and vntoo the same promise he added the signe of circumcision in perpetuall remembrance of the thing He promised deliuerance from the bondage of Egipt which he performed also but he sealed this promise with the paschal Lamb. He betooke a promise to Moyses but he did as it were signe it and seale it with the blood of a red Cow At length God giueth his own sonne and by him promiseth euerlasting life too them that beléeue which promisse he confirmeth with the two most royall sacraments of Baptim and of the Lords supper Too be short the Lord is woont alwayes to adde some outward testimonie or other too his word too the intent that both with mind and with sense wée may as it were féele what his will is towards vs. For whatsoeuer is perceiued by man that is doone either with minde or with sense or with both toogither Now God too the inteÌ„t wée may bée assured of our saluatioÌ„ setteth his woord before the minde and an outward signe before the sense leaueth nothing vndoon which he thinketh may turn too our saluaâ—ioÌ„ And after this sort is God woont too instruct man of his wil. This foundation béeing layde it is easie too bée vnderstood what maner a signe that carnall and visible circumcision is so that wée set before vs the woorde wherevntoo this signe is added For the signe is nothing else than a certeine effectuall assurance and lawful sealing vp of the promise What then is the woord wheruntoo circumcision is added The Lord in the .9 of Genesis promiseth that he wil bée the God of Abraham and of his séede he requireth of Abraham that he should beléeue this promis He commaundeth him to walke before him too be perfect that is too say too prefer the obedience of him before all thinges and too kéepe fayth and a good conscience Untoo this promis couenaÌ„t betwixt them God him self added outward circumcision too the intent that there shoulde bée in Abrahams fleshe a witnesse of the couenant betwéene God and Abraham For the Lord saith This is the couenant that thou shalt obserue betwéene mée thée and thy séede after thée Euery male childe among you shal be Circumcised yée shall cut of the foreskin of your priuities that it may bée a signe betwixt mée and you c. Wée sée héere how the promis goeth before and the commaundemeÌ„t of the signe foloweth after how the sign is prescribed the beléefe of the promise exacted according too the forme of the couenant Wheruppon it is gathered that there are foure things in circumcisioÌ„ That is to wit the promis the commauÌ„dement of God the visible signe and the beléefe of the promis which the promis requireth of necessitie And these foure thinges are too bée looked vntoo in Circumcision which must be included in the definition therof in this wise The circumcision of the flesh coÌ„maunded by god is a cutting off of the foreskin of a mannes priuities wherby God confirmeth his couenant made with man man on the other side beeing warraÌ„ted by this record of gods fauor raiseth vp him self with liuely faith Therfore dooth Paule in the iiij too the Romaines call circumcision the seale of the righteousnes that is by faith For it is as it were an outward sealing vp of y e promise of Gods frée fauour For the same cause Stephen in the actes of the Apostles termeth Circumcision by the name of a Testament Then for asmuche as the promise goeth of necessitie before faith foloweth after whiche hathe an eye too the promise the couenant runneth indifferently on both sides Circumcision is on the partie of God that promiseth on the partie of man that receyueth the promised grace by faith which faith of the promise is confirmed by an outward signe And this is the true meaning of Circumcision Nowe are twoo other things of necessitie too bée added The one is why the Lords wil was to haue that signe in the member of generation The other is why the same continueth not now also séeing the promise is euerlasting The cutting of the foreskin of that member whiche is the instrument of generation signifieth first that our whole nature as it issueth froÌ„ Adam is altoogither corrupted Secondly it signifieth that the same is too bée shredded and cut of For flesh bloud cannot enter intoo the kingdome of heauen Thirdly it signifieth that the promised séed should come whiche should bring a new birthe wherein men should bée borne the children of God And so if yée looke vpon the generall reason of Circumcision it is a testimonie and sealing vp of grace If yée looke vpon the meaning it is a mark wherby wée are put in minde of our nature whiche is corrupted and too bée clensed If yée look vpon the outward societie or felowship of men it is a badge or cognizance wherby the Churche is discerned from heathenish assemblies But why continueth not Circumcision stil now also sith the promise is not yet ceased Bicause that by Circumcision was signified that one thing was too bée performed which is now performed namely the séede of the woman which is Christ our Lorde borne of the most pure blood of the virgin Wherfore albeit that the thing it selfe which was promised doo continue yet Circumcision the signe therof is chaunged intoo Baptim that like as Circumcision was a figure of Christ too come so Baptim is a witnesse that he is come He therefore that will still bée circumcised looketh for Chryst too come and beléeueth not that he is come alredy By these things which I haue nowe spoken of Circumcision it is easie too iudge what is the méening of the Sacramentes as well of the newe Testament as of the
betwéene man and man but betwéene God man Howbeit too y e intent wée may vnderstand how great a good thing this peace is whiche Chryste offreth to those that bée his I will expounde more at large the things that come too hand in consideration of this peace wherby wée may gather a full description of this peace Bicause peace is stablished betwéene such as were at ods first we must consider who are the parties that are at ods These are two God and man God is happie blissed without man Man is miserable and damned without God Thē had God no néede to séeke peace with man but man without peace with God is in extréeme miserie therfore hath néed◠of nothing somuch as of peace with God Secondely when parties are at variance it must néedes be that there went some offence before This offence taketh his beginning not of God but of man What is this offence Sinne. This sinne was a certaine falling awaye from God to the diuell vnto whome Man made himselfe subiect Now how sore an offence this was it is easie to déeme by y e greatnesse by the manyfoldnesse by the shamefulnesse and by the penaltie therof The greatnesse of it is that the Creature offended and despised his Creator who was the soueraigne goodnesse of man The manyfoldnesse therof is too bée séene by the frutes The shāfulnesse appéereth by the horrible defilement of all mankynd which followed his offence The penaltie was curse and damnation besides innumerable calamities and miseries wherewith mankind lyeth ouerwhelmed in this life The offence being known which hath made vs gods enimies in the third place is too bée considered the mediatour who verily ought to be suche a one as bothe coulde appease Gods displeasure and also make full amends for the wrong that was done Too pacifie the displeasure of GOD no creature was able and too make amends for the wrong God ought not Therfore such a mediator was too bée sought as both coulde by reason of his power and oughte by reason of nature ▪ When such a one was not to be had the second person in trinitie came intoo the world and tooke mans nature vpon him became man Iesus Chryst. This Iesus Chryst is ioyned too God the father in Godhead and too man by his manhoode Wherefore he both coulde as God and ought as man bicause he tooke our case vppon him The mediator hath made amends for the wrong For he hath taken vppon him our gyltinesse for which he hath suffered punishment vpon the alter of the crosse and hath satisfied Gods Iustice. Howbeit forasmuch as wée abide yet still defyled with sinne Chryst during all his whole lyfe in this worlde did continually obey Gods law fully and perfectly whiche Ryghteousnesse of his he imputeth too all beléeuers that they may bée righteous in Gods sighte And so with his oblation he pacifieth Gods wrath and clotheth vs with obedience that wée may appéere righteous in Gods sight Amendes béeing made attonement is begonne betwéene God and man For the father is appeased through the obedience of his sonne Howbeit forasmuche as in all attonements there must néedes passe some couenant betwéene those that are reconciled the same thing is séene also in this place stablished betwéene vs and God For as on the behalfe of GOD there is a franke and fatherly promise of mercy according too this text I will bée thy God and the God of thy séede after thée Also This is my beloued sonne in whom I am well pleased and agein As truely as I liue I will not the death of a sinner but that he should turne and liue so on mans behalfe there is faith wherby the fatherly promise is taken wherby wée are adopted too bée the children of God through his only begotten sonne Iesus Chryst. And forasmuche as in couenaunts seales are wont too bée set too these also are not omitted in this most high couenant For there bée thrée seales The first is Chrysts othe Uerely verely I say vnto you hée that beléeueth in mée hath life euerlasting The second sealing is by the Sacramēts of Baptim and the Lordes supper which are the most assured seales of the couenaunt betwéene God and man and shal neuer bée cancelled vnlesse man through his owne default doo cast away Fayth The third◠seale is the earnestpeny of the holy ghost who beareth witnesse too our spirite that wée are the sonnes of God Héerevnto also perteyneth that saying 2. Cor. 1. He hath sealed vs vp and hath giuen vs the earnest of the spirite in our hartes These are the signes and seales wherewith the peace that is agréed vpon betwéene God and man is sealed and confirmed that it may stand stedfast Furthermore least any man may surmise that this peace perteyneth but too a certeyne fewe the publishing thereof is too bée marked which is vniuersall For Chryste at his going vp intoo heauen gaue commaundement too his Disciples that they should proclayme this peace ouer al the woorld For thus sayth he Goo intoo the whole worlde and preache the Gospell too all creatures This peace therefore belongeth too all that receiue the voyce of the Gospel and beléeue in Chryst continuing so too the ende For thus sayeth the Lord Blissed is he that continueth too the ende For it is not ynough for a man too haue begoon wel vnlesse he procéed forward from day too day If yée enquire after the frutes of this most amiable peace yée shall finde them too bée many both in this life and after the resurrection In this lyfe by the benefite of this peace thou hast accesse too God as too a most méeke father through Iesus Christ. For thus sayth Paule Wée being iustified by fayth haue peace with God through Iesus Chryst by whom also wée haue accesse too this grace in which wée stande The second frute of this peace is a good conscience For before the conscience of sinne vexeth vs but after wée féele this peace our conscience is made good and chereful as was the théeues vpon the crosse when he herd This day shalt thou bée with mée in Paradise After the same maner when wée héere in the Gospell that remission of sinnes is denounced too them that beléeue the conscience of the beléeuers becōmeth quiet With this good conscience is ioyned the ioye of the Spirite whereby it cometh too passe that wée glorie euen in the mids of afflictions as Paul saith Howbeit this glorying and this ioy of Spirite is increased by thinking vppon the woorde by prayer by vse of the Sacramentes and by other godly exercises After this frute followeth also a fourthe namely brotherly loue For when wée perceiue and féele by fayth that God our common father is reconciled too vs by our common mediator wée begin too loue one another as coparteners of this common treasure With this fourth frute there goeth also a fifth whiche is a glad departure oute of this life according as Simeon when he had
of our Lord Iesus Christ graunt vs his grace that being confirmed by this miracle wée may in the true feare of God and in faith yéeld true glory too God the father Christ and the holy Ghoste too whom being only the immortall and liuing God bée honour glory and dominion for euer world without end Amen The third Sunday after Epiphany ¶ The Gospell Math. viij WHen hee vvas come dovvne from the Mountaine much people follovved him And behold there came a Lepre and vvorshipped him saying Maister if thou vvilte thou canst make mee cleane And Iesus put foorth his hande and touched him saying I vvil be thou cleane and immediatly his Leprosie vvas clensed And Iesus sayde vntoo him tell no man but goe and shevy thy self too the preest and offer the gyfte that Moses commaunded too bee offered for a vvitnesse vntoo them And vvhen Iesus vvas entred intoo Capernaum there came vntoo him a Centurion and besought him saying Maister my seruant lieth at home sick of the Palsey and is greeuously peyned And Iesus sayde vvhen I come vntoo him I vvill heale him The Centurion aunsvvered and sayde Sir I am not vvorthie that thou shouldest come vnder my roofe but speake the vvoorde onely and my seruant shall bee healed For I also am a man subiecte too the authoritie of an other and haue souldiers vnder mee and I say too this man goe and hee goeth and too another man come and hee commeth and too my seruant doo this and hee dooth it VVhen Iesus hearde these vvordes hee maruelled and sayde too them that follovved him Verely I say vntoo you I haue not founde so great faith in Israell I say vntoo you that many shall come from the East and VVeast and shall rest vvith Abraham Isaac and Iacob in the kingdome of Heauen but the children of the kingdom shal bee cast out intoo vtter darknesse there shal bee vveeping and gnashing of teeth And Iesus sayd vnto the Centurion Goe thy vvay as thou beleeuest so bee it vntoo thee And his seruant vvas healed in the selfe same houre The exposition of the text THis gospel setteth before our eyes the affectiō of Christ towards mankinde especially towards them that flée too him in heauinesse affliction for looke what he promised in woords saying Come vntoo mée all yée that labor are heauy loden and I wil refresh you and yée shal find rest vntoo your soules the same thing dooth hée shew héer by his déede For after that hée had taught his fathers woord on the mountaine hée came down and fulfilled the thing in woork which he had taught in woord confirming his doctrine with miracles For hée woorketh héere twoo miracles With his woord he healeth the Lepre and by his commaundement hée healeth the sonne of the Centurion absent The vse of these miracles is both too prooue Christe too be the true Messias too witnesse that the self same Christe wil helpe the afflicted that call vppon him as wel as hée helped the Lepre and the Centurion that called vpon him Howbéeit too the intent the present miracles may serue too our better instruction I wil intreat of .iiij. places whiche are these 1 A generall doctrine of all Christes miracles 2 Of the Lepre and of his healing and of the circumstances thereof 3 Of the heathen Centurion of his faith and of his care for his seruaunt 4 The praise of this heathen mans faith ¶ Of the first BIcause the Euangelical storie conteyneth many of Christes miracles wherwith hée manifesteth his glory cōfirmeth his doctrine and encreaseth faith in the hearers I wil bréefly set foorth a general doctrine the vse wherof shal serue in all particuler miracles of Christe Why the Lord addeth miracles too his woord it is tolde in the last Sunday euen héer a litle before I haue repeated it in the beginning How be it too the intent wée may haue the ful doctrine of miracles mo things are too be serched out whiche too enclose within number certein I wil put all vnder these .v. questiōs What the persons bée what the ends bée what is the maner what is the vse and why miracles are not wrought at this day The persones are of thrée sortes first suche as are oppressed with diseases and with the Deuils tirannie Then the beholders of the miracles And lastly Christe that woorketh the miracles The ends are many One is that Christ might shew foorth his owne glory Another that he might seale vp his doctrine the thirde that the faith of them that behelde the miracles might bée confirmed the fourth that God might bée glorified by the sight of his woonderfull woorkes the fifth that by little and little the Diuels kingdome might bée destroyed What miracles so euer are doone for any other ende than these are condemned as sleights of the Deuil Math. 24. The manner is diuers for sometime hée woorketh a miracle by his woorde alone as in this place Another time too the intent too shew the preciousnesse of his body he layeth to his hand One while he turneth him selfe to GOD with giuing of thankes before hande and another while hée woorketh by his onely power without his woord as when he turned the water intoo wine Too the manner also perteyneth the faithe of him that is healed by the miracle as is read in this Gospell Miracles serue too thrée vses That hée that is healed by miracle should sinne no more that the beholders should put their trust in the healer and that wée whiche read of the miracles of the Lorde shoulde bée confirmed in the glorye and doctrine of Christe and therewithall conceiue faith in him that he is none otherwise affected towards vs than he was towards them But why are no miracles wroughte now a dayes Hée is starke blinde that séeth no miracles at these dayes The churche of Christe is a little flocke whiche the Deuill the King of darknesse and Antichriste the Pope doe persecute and bend all their force too this end that they may extinguish the true religion of Christe and yet they can not All the whole worlde persecuted that one poore man Luther and yet they touched not one hear of his hed And why God miraculously defended bothe him and also his little flocke This presence of God in his churche is miraculous inough so that wée néede not too séeke other miracles Moreouer miracles and the power of healing mens bodies and the visible giuings of the holy ghost were bestowed onely vpon the primitiue churche too the intent they might confirme Christes glorie his doctrine our faith for euermore in all that should come after The vse of which too vs ward is that wée may know they were certein seales of ful authoritie wherwith God would haue his doctrine confirmed and sealed for euer ¶ Of the second IN the Lepre that is healed ▪ let six things be considered his infirmitie the state of his person his faith his inuocation his pacience and his confession The infirmitie of the
in a shadowe signifie that oure passage intoo heauen should bée made by baptisme so the clensing of Naaman the Syrian did prefigurate the spirituall clensing from sinnes too bée made by baptisme For look what baptism figureth outwardly y t doth y e lord work inwardly by his own power Therfore whē we here mēciō made of Iordā let vs cal too mind what it signifieth spiritually cōcerning our baptim The third But Iohn forbade him saying I haue neede too bee baptized of thee and commest thou too mee And Iesus ansvvering sayd vntoo him Let bee novv for so it becommeth vs too the intent vvee may fulfill all rightuousnesse Then hee let him alone In this communication are many pointes too bée considered First concerning Iohns forbidding wherein he put Chryst of both by intreatance and with his hand Uerely Iohn weyed twoo things héedfully in this case but the third he neglected Hée weyed him selfe too bée vnworthie too loose the latchet of Chrystes shooes and therfore muche more too washe his naked body And secondly he weyed that Christ is frée from sinne and therefore he thinketh him too haue no néed of baptisme that hée should bee washed therewith in token of repentance The third thing as I sayd he neglected namely what belonged bothe too his owne office too Chrystes office For hée ought too haue looked vpon his office and not vppon the worthynesse of his person Hée ought too haue bin resolued that Chryste could not attempt any thing that perteyned not too the office of a mediatour And therefore hée heard Chryst say Let be novv for so it becommeth vs to fulfil all rightuousnesse Thou arte sent too baptize and I come too giue saluation too those that are baptized therfore let eche of vs doo that which becommeth him These thrée things therfore we may lerne of Iohn First too acknowledge our selues vnworthie too haue any ministerie committed vntoo vs in the church Secondly too acknowledge that Chryst is hée who alone is able too washe vs from the spottes of sinne And thirdly too obey Christes commaūdement in our vocation notwithstanding our own vnworthinesse but hauing an eye too the Lordes commaundement whiche vrgeth vs too doo our dutie The fourth is And Iesus beeing baptized Héere the eternall sonne of God holy without spot cléere from sinne and higher than the heauēs is baptized But why is hée baptized there may bée mo causes than one alledged For first it was his wil too enter intoo the ministerie of God by baptim as it were by this couenant too shewe that hée is the minister of God Secondly that outward Baptim shoulde bée a figure of his death burial resurrection in whiche respect hée termed his passion by the name of baptim when he answered y e children of Zebedie Mark 10. saying Can yée bée baptized with the Baptim that I am baptized withall Thirdly too leaue the waters halowed for all them that were too bée baptized afterward For the sacraments of the church are not halowed by the office of the préest as it were by magicall inchauntment but the halowing of the Sacramentes is made by the foundaton déed and promises of Chryste and by oure obedience towardes him Fourthly it was his pleasure too be baptized as wée are as a most assured witnesse and pledge of the vnion societie whiche hée vouchsaued too haue w t vs. Whervpon Paule prooueth vs too bée the sonnes of God who haue put on Chryste As many of you sayth hée as are baptized haue put on Christ. Fifthly it was his wil too doo that which he cōmaunded all others too doo according as Augustin sayth He is best too teach commaund which is an example of his own doctrine y e first y t doth the things that he cōmaundeth Fifthly the sequele is too be considered For the things that happened as Christ was baptized and praying are the greatest miracles of al that euer happened at any time First the heauen opened wherby is signified both that the onely way intoo heauen is Chryst whom wée put on in Baptim that heauen abideth shut vp vntoo all men that acknowledge not Chryst the only way vntoo heauen Secondly he saw the spirit of God comming downe in the likenesse of a Dooue sitting vpon him This is a moste swéete image of Christes benefites All wée were ouerwhelmed in the flood of sinne but Christ came as an Ark too vs took vs in too him self saued vs from the flood in witnesse whereof came the Dooue and rested vpon him A figure héerof was the Ark of Noe and the Dooue that he sent foorth which returning brought an Olife braunche in hir mouth in token that the flood was dried vp Euen so the holy ghost appéering héer in the shape of a doue is a witnesse that the flood of sinnes is swalowed vp But sauegard is only in the Ark that is too say Chrystes church wher the holy ghost dwelleth Thirdly a voice was herd frō heauē this is my beloued sonne by whom I am pacified Lo héer wée héere the father of heauen a preacher of the Gospel I pray you what can bée more wonderful What is more too bée amazed at O lamentable blindnesse of men O detestable deafnesse The heauenly Father soundeth his Gospell from heauen and wée blinde wretches sée not heauen wée deafe wretches héere not the voyce of the teacher But what teacheth hée I beséeche you This sayeth he is my beloued sonne Beholde the fathers testimonie of his sonne giue credit too it if thou regarde thy saluation He is his sonne by nature and wée by adoption and grace Therfore calleth he him beloued not for that wée are not beloued but for that wée are beloued in his beloued in whom only he maketh account of vs. He loueth him for his owne sake and vs for his sake For by nature wée are the children of wrath Ephes. 2. but by Chryst wée are adopted his children Whereon it foloweth in the Sermon of God In vvhom I am vvell pleased that is too say by whom I am pacified towarde mankinde and made at one with him agayne Héere are thrée things too bée déepely weyed in mind First that without Chryste God is angry with vs and that is for the sinne wherwith wée offend God Secondly that Chryst is the only reconciliatiō of vs. For he is the propitiation for sinne For y e blood of christ purgeth vs frō al iniquity Thirdly that his fatherly good will attonement is to bée receiued by faith and to be sealed vp by baptim Upon this faith must folow a new obedience and thankfulnesse towards god Behold thou hast héer the summe of al the gospel whervnto we must haue an eye all our lifetime and in the houre of death For there cannot from elsewhere bée taken any substantiall comfort of conscience And thus muche bréefly concerning the declaration of the Gospell ¶ Of the seconde ALthough the vse may easly bée gathered by those things that are
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
in hope of this redemption by making hir a promisse of the blissed séede At length when the fulnesse of time was come the father sent out his sonne borne of the virgin Mary bouÌ„d vnder the law too redéeme his spouse y t was vnder the cursse of the law which thing came then too passe when he made himself the raunsome wherwith she was redéemed and recouered out of the hands of the adulterer Sathan And as in respect of eche man seuerally the Churche is handfasted and betrouthed too Chryst hir Bridegroome by faith and Baptim according as the Bridegroome himselfe saythâ— I wil betrouth thée too my selfe for euer I will marry thée too me in rightuousnesse and iudgement in mercy and compassion and I will marry thée too me in fayth and thou shalt know the Lord. In this betrouthing there are two things in generall too bée considered The one is the contract and promisse of the Bridegroome and the other is the couenanting of the Bride wherby she is bound vntoo hir husbande In the couenaunt of the Bridegroome there are thrée things First the good will and frâ—e loue of the Bridegroome whereby he fauoureth the Bride without any desert of hirs Secondly the méening of the continuance of the wedlocke betwéene the bridegroome Chryst and the Churche his spouse I will betrouthe thée too me sayth he for euer Therfore he continueth the Churches husband for euer Thirdly the reckening vp of the Iewels which Chryst the Bridegroome bestoweth vppon his wyfe and they are numbered héere too bée foure Rightuousnesse iudgement pitie and mercy With his owne rightuousnesse decketh he his wyfe when forgiuing hir sinnes he ascribeth his owne obedience vntoo hir where through she appéereth a comelie and beautifull Bride in the sight of the Bridegroomes father With his iudgement he reuengeth hir of them that did hir wrong mainteyning hir and pulling hir back intoo the way when shée steppeth awry Hée embraceth hir with pitie that is too saye with husbandly affection For this pitie is a kindly louingnesse issuing from the innermost closets of the minde And hée embraceth hir with mercie in that he pardoneth hir dayly misdéeds and rueth hir miseries These foure things are in the couenant of the Bridegroome And in the couenaunte on the behalfe of the Bride there bée twoo things The acknoweledging of the benefite with the praysing of GOD and fayth wherby the spouse leaneth vpon hir husbands breaste and without any distrust looketh for all the good things that hée hathe promised By this mutuall contract let vs conceiue Doctrine comfort and fayth that no discouragement of any aduersitie cause vs too fléete from this Bridegroome who neuer forsaketh his spouse vnlesse shée like a forsworne woman doo first break the fayth and trouth that shée hathe plighted Ageine wée learne héereby also that whosoeuer hath not the faith of Chryst is none of Chrystes but is defiled with shameful aduoutrie Héereby it appéereth how truely Iohn hathe sayed in his Apocalips Blissed are they that are called too the Lambes supper The fifth It is too bée obserued what they be that bid the guests too this royall mariage First the eternall GOD the Bridegroomes Father by his voyce biddeth guestes too this wedding Nexte many holy Fathers before the flud Then after the flud Noe and Melchisedech Ioseph and Moyses in Egipt The holie Prophets and Kings in the land of Canaan Daniel in Iury. After these commeth the Bridegrooms own maister of houshold Iohn Baptist poynted out the Bridegroome with his finger whoo also himself with his Apostles made Proclamation and bad guests too the wedding saying Come all things are ready The sixth The prouision for the Maryage feaste is too bée considered For euen lyke as at the Mariages of men are killed Bulles Shéepe Oxen and wilde beasts so also ageinst this mariage there is made moste excellent prouision and large alowance of al things First there is set before vs not corruptible bread but liuely bread from heauen wherof whoosoeuer eateth shall neuer after hunger Nexte is set before vs water of life For thus sayeth the Bridegroome himselfe If a man drinke of the water that I shall giue him hée shall not die Thirdly the Bridegroome refresheth our werye soules with his owne body and blud Fourthly he furnisheth vs with his owne apparell whilest wée put him on by Baptim For thus saith the holy Ghost by the mouth of Paul As many as are Baptised haue put on Chryst. And fifthly oure iunkets are the frutes of the trée of life whereby the Bryde shall haue hir strength that shée may neuer die The seuenth But they sayth the texte refused too come Did they so What a churlishnesse is that Were they bidden and woulde not come What letted them Firste their housholde guest sinne that â—â—â—elleth in theÌ„ This guest holds them backe with his pretie conceites that they cannot come too the wedding when they are bidden Secondlye the Bridegroomes enimie that is too wit the Deuill besetteth and forlayeth all the wayes and by diuers meanes stoppeth vp the passage too the wedding Thirdly sundry affaires kéepe them away For one hathe a Farme another hath Oxen another hathe a wife and another some other thing to busie himselfe aboute And the reste caughte his seruauntes and slue them The Storie of the worlde sheweth this too bée moste true Untoo this wedding did hée bid Abell But the Deuill sente out his champion Caine and killed him Untoo this wedding did Noe bidde guestes by the space of a hundred and twentie yéeres but those that were hidden mockte him and laughed him too skorne for his laboure Untoo this did Ioseph also bid guests in Egipt but a filthy strumpet accused him and made him too bée cast intoo prison Too this did Moyses bid guestes but hée suffered many things at their handes whom hée bad Too this wedding did the most holy Kings and Patriarkes bid guests but their talk was hild skorne of At length came the Bridegroomes owne maister of housholde Iohn but he was murthered by Herod To this wedding doth the Bridegroome himselfe the very sonne of God bid guestes but he is hanged vppon the galowes of the crosse Too this wedding do the Apostles bid guestes and after them all godly ministers of God worde Whom the Diuill assayling partly with his Sophistrie partly with his Tirannie and partly with his Hipocrisie striueth too kill So the greatest part of the world being vnkinde refuseth too come too this wedding of the sonne of God The eyght What sayth the king too this First he is angry which surely is no maruell For he sawe both himselfe and his mariage despised of those which will they nill they are compelled too confesse that what so euer good thing they haue they may thanke him for it Secondly he punisheth them bodily whereof the thanklesse world which the Lord destroyed in the flud had experience This dooth the burning of Sodom beare witnesse of This dooth the destruction of