partakers therof And to say the truth if it were not so what shoulde the story of the resurrection availe vs but when it is said that the Son of God was so manifested would haue the benefit therof to be cōmunicated vnto al the world we may now the better tast of it So then let vs vnderstand that our Lord Iesus his meaning was that we should be certified of his resurrectiō bicause that whē we know in truth that our Lord Iesus is risen againe that therin consisteth all the hope of our saluation rightuousnesse Not that he hath not cleansed al our filthines by his death passiō but because it should not remaine continue stil weak And therfore it behoued that hée should poure abrod the vertu of his holy spirit that he might by his resurrection Rom. 1.4 be declared to bee the sonne of God as S. Paul in the Epistle to the Romaines and in diuers other places sufficiently declareth Thus now we sée that we must assure our selues that our Lord Iesus is rysen againe leaueth the way open vnto vs that wee might come vnto him looketh not that we should séeke him but hath prouided that we might be called by the preching of the gospel that his message should sound in the mouthes of those his heralts whom he had chosen Since then it is so let vs vnderstand that the rightuousnes whiche wee at that this daye haue for the attaining vnto the heauenly Kingdome wee enioy by the righteousnesse of our Lord Iesus Christ because he will not seperat him selfe from vs. And héere we sée why he calleth the Disciples his brethren Indéede this is an honorable name and was reserued for all those whom he accompted as his houshold Seruants and this kinde of speche no doubt he vsed Iohn 20.17 to shew the brotherhood that hee would should betwéene him and them And so also is it common to vs as Saint Iohn more plainly declareth Now to say truly Psal 22.23 we must haue recourse vnto that saying of the Psalm out of which this place is taken I will declare thy name vnto my Brethrē which place the Apostle in the exposition of the person of our Lord Iesus Christ did not only comprehend the 12. hebr 2.11 Apostles by the name of the Brethren of Iesus Christ but geueth also the same title generally to as many as follow the sonne of god and would haue vs to enioy the selfe same honor We sée also why our Lorde Iesus saide I goe vnto my God and to your God vnto my father and vnto your father now this was not ment by a few but it was spoken to the multitude of all the faithfull And although our Lord Iesus Christ bee our eternall God yet is hee contented notwithstanding euen in the person of a mediator to abase himself and come néere vs and to haue all thinges common with vs in respect of his humaine nature For although hee bee the naturall Sonne of God and we by adoption and grace yet this community remayneth that the Father of our Lorde Iesus Christ is by his meane ours also in diuers respectes For it is not méete that wée should be exalted as hie as our head and soueraine and surely this could not but be a wonderfull confusion if the head of a mans bodye should not be aboue all the rest of the members for otherwise it would séeme a very monster and a confused lump and therefore it is also very good reason that our Lord Iesus Christ should kéepe his chiefe degrée because he is by nature the only sonne of God and yet this letteth not but that we may be ioyned with him in Brotherhood that we might fréely and with good assueraunce call vpon God and bee hearde because we haue familiar accesse vnto him We sée then what the meaning of this saying is when our Lorde Iesus calleth his Disciples Brethren to wit he dyd it to this end that we at this day should haue the like priuiledge with them by the meane of faith And yet this is nothing derogatorye from the power and maiestie of the Sonne of God when he thus conioyneth himself with such wretched creatures as we are and be as it were one of our company Wherfore we ought to bee so much the more in an admiration with the matter whenas we sée him vse such his goodnes towards vs as that by his resurrection hée hath purchased for vs the heauenly glory for the purchasing wherof he abased himself became of no reputation Since it is so that our Lord Iesus vouchsaueth to allow vs for his Brethrē to the end we might come vnto God let vs boldly séeke him and come vnto him whiles hée thus gently inuileth vs neither doth he maruellous cōsiderately vse his word only to draw vs but addeth withal a visible sacramēt also the we might be brought thereto according to our smal ability And to say the truth let it be that we be neuer so weak blockishe yet shall we not be able to excuse our slacknes if we come not vnto our lord Iesus Christ behold the table wherunto he hath called vs to what end forsooth it is not to the end to fil our bellies although that therin God declareth himself to haue a fatherly care ouer vs and our Lorde Iesus also sheweth that he himselfe is indéede the life of the world Wherefore when wée daily eate and drinke it witnesseth thus much vnto vs that our Lord Iesus declareth his goodnes vnto vs But in this table there is a special cōsideration to be had for it sheweth vs that we are the brethrē of our Lord Iesus Christ to wit Iohn 17.21 that because as S. Iohn saith he hath vnited vs vnto himself he hath also vnited vs vnto God his father so by little little telleth vs that he is our meat our drinke we are takē to be of his own substaunce that wee might haue al our spirituall life in him And this is more then if hée called vs his brethren an hundered times Let vs therfore vnderstand and know the vnitie that wee haue with our Lord Iesus Christ to wit that he will haue his life to be common with vs and his lyfe to be our life yea that he wil effectually dwell in vs and not by imagination and after an earthly maner but after a spiritual how euer it is he so worketh in vs by his holy spirit as that we are knit faster suerer vnto him then the mēbers to the body And as the roote of a trée thrusteth out his substaunce and strength into all the braunches euen so receiue we our substaunce life from our Lord Iesus Christ 1. Cor. 5.7 And this also is the cause why Saint Paul saieth that our paschall Lamb was crucified and offered vp and that we should now kéepe holyday and bée partakers of the sacrifice And as in the old law when any
sodēly spoken by him Neuerthelesse we seeing the great benefite which might come by the putting abrode of these Sermons were not afeard somewhat to displease and disobey him heerein to the end we might make you partakers of those excellent riches which wee possesse in this litle Angle and corner of the world so abhorred and detested howbeit precious in the sight of the Lord. In deede we were so much the bolder by reason of the liberal dealing of our honorable Lords and magistrates who desiring the aduancement of the Church of God haue priuiledged vs to print them Now when we see that we were to make choyse of such a great nūber of collections as were of them we thought it best to set a few of them abrod to the end that as we see them thankefully receiued so also we might goe forward in putting foorth of moe This then is the order which wee haue taken In the first place we haue set downe a congregation vpon the beginning of the Gospell of S. Iohn where is largely handeled the diuinitie of our Lord Iesus Christ Now by this word Congregation I meane a certaine assemble which is made one day in the weeke at the Church where euery Minister in order handleth some text of the scripture more like the maner of a reading then of a preaching that being done if any of the rest vnto whome the spirite of God hath reuealed any thing tending to the better vnderstanding and laying open of that which hath beene spoken hee hath free libertie to speake After that foloweth the Sermon touching the natiuitie of Iesus Christ Next to it wee haue placed the Sermons of his death and passion of his resurrection and ascention of the comming downe of the holy Ghost vpon the Apostles Of the first Sermon that Peter made after he had receiued the holy Ghost Last of al we haue set downe a Sermon treating of the last comming of Iesus Christe After we had thus doone and thinking to haue finished this booke it pleased God to graunt vs to come to the hearing of the most excellent sermons that are possibly to be hard or spoken vpon the end of the fiftie two Chapter of the Prophet Isaiah vpon al the fiftie three wherin the mistery of the death and passion of our Lorde Iesus Christe is set foorth and so liuely pictured out that a man would thinke that the holy Ghost meant to set before our eyes Iesus Christ condemned in our name and nayled to the crosse for our sinnes to the end that he suffering the punishmente for them which was due to vs and bearing the wrath and iudgement of God for our sakes hath deliuered vs from eternal death which Sermons doe so agree with the Sermons going before which wee haue heere set downe that wee coulde not choose to ioyne them vnto them because we woulde not bereaue you of so great a benefite Moreouer wee haue had respect to choose out those Sermons aswell as we coulde which were vpon such dayes as the Lordes Supper was administred in this Churche aswell for that that there is a farre greater and more effectuall vehemencie in them as also for that the point of this Sacrament is therein more cleerely shewed for the which at this day is the greatest contention and striefe in the worlde And therefore we haue determined hereafter too deliuer vnto you the Sermons which this godly learned man hath made vpon the tenth and the eleuenth Chapter of the Epistle of S. Paul to the Corinthians wherein is manifestly set foorth the true institution of the Supper the corruption and abuse which sithence haue come vnto it liuely refuted Wherefore if wee perceiue that these presents like you wee will vse all the meanes possible that God shal graunt vs to make you partakers of the heauenly riches which he vouchsafeth vpon his seruants heere in this Church In the meane while wee beseech you dearely beloued to follow that blessed coursse and not feare the threats and cruelties of tyrants who thinke at this day to do god high seruice in persecuting Iesus Christ in his members and set before you this incorruptible crowne and euerlasting prepared for you if you constantly perseuere vnto the ende in your holy calling knowing that the sufferings which you abide in this present life are not worthie the glory of the life to come wherevnto wee may attaine through Iesus Christ our Lord. Geneua 1563. A Sermon made by M. Iohn Caluin vpon the beginning of the Gospell according to S. Iohn in which the diuinitie of our Lorde Iesus Christ is excellently prooued 1 In the beginning was that worde and that word was with God and that word was God 2 This same was in the beginning with God 3 All thinges were made by it and without it was nothing made of that which was made 4 In it was life and that life was the light of men 5 And that light shineth in the darknesse and the darknesse comprehended it not THis worde Gospel The word Gospell what it meaneth signifieth the declaration that God hath shewed vs of his loue in our Lorde Iesus Christ when hee sent him into the worlde which thing we ought wel to marke because it is verie much to know the vse of the holie Scripture euen in respect of the wordes it vseth It is true that wée ought not to stand simply or onely vpon the words and yet for all that we are not able to comprehend howe excellent Gods doctrine is vnlesse wée knowe the procéeding that it vseth and also what is the style and spéech therof And indéed we are so much the more to marke and weigh this worde because it is a verie common receiued sentence to distinguish the holie Scripture into the law and the Gospell and those that speake thereof in that sort meane Diuision of the Scripture that all the promises which are conteined in the olde Testament ought to bée referred to this word Gospel If any man speake let him speake as the words of God 1. Pet. 4.11 True it is that their meaning is good but for all that the holie Scripture vseth not such manner of spéech and we ought to be sober in that respect and to yéelde such a reuerence to Gods spirite as to kéepe such a manner of speaking as hée him selfe vseth to teach vs withall Behold thus much then concerning the word Gospell which is a publishing that God hath made vnto vs at the comming of our Lord Iesus Christ his sonne declaring him selfe a father to all the worlde as also Saint Paule speaketh thereof in his Epistle to the Ephesians Ephe. 2.19 when hee saieth that Iesus Christ came to preach the Gospel vnto them that were nigh and to those that were farre of from God nigh to wit the Iewes who were alreadie entred into the Couenant with God and farre to wit of the Pagans and Heathen who are as it were farre remooued from his Church Now when wée
shall haue looked euerie where we shall finde that this worde Gospel is not taken in any other signification And beholde also wherefore men haue giuen this name or title to the foure histories that are written touching our Lorde Iesus Christ how he came into the world and was conuersant therein howe he died rose againe and went vp into heauen men I say haue giuen the name or title of the Gospell to this And why so because the substance of the Gospell is comprehended in the person of God his sonne as I haue alreadie saide The auncient fathers had in déed the promises of saluation The difference betwene the fathers vnder the law and as vnder the Gospel they were also very well assured that God would be their father but yet they had not in such plaine sort as we haue the gage and pledge of Gods loue towards them of their owne adoption For when Iesus Christ came into the world then God signed and sealed his fatherly loue vnto vs and we had the full testimonie of life and in déed haue also the substance thereof in Iesus Christ as I haue alreadie saide ◠Cor. 1.20 And this is the cause why S. Paule saieth That all Gods promises are in him yea and Amen to wit because then God ratified and confirmed all that which he had spoken before and had promised to men So then it is not without cause that these foure histories wherin is declared vnto vs how the sonne of God was sent that he tooke mans flesh also that he liued here vppon earth amongst men haue béen so named Men then haue comprehended all this vnder the worde Gospell 2. Tim. 2.8 because therein it is declared and set out vnto vs howe God hath made perfect and accomplished all that which was requisite for mens saluation and that we haue had the fulfilling of al in the person of his sonne Indéed S. Paul speaketh of his Gospell but after what sort It is not as though he had writtē an history of the Gospel but because his doctrine was conformable agréeable to all that which is conteined therein So according to that which I haue alreadie saide when the Gospel was preached vnto vs S. Paules Epistles not called the gospell in what sense it is a plaine manifesting of Iesus Christ to the ende that we should know that in him all things are perfected and that we haue the trueth of that which had béen promised in all times before And yet for all this S. Paules Epistles are not called the Gospell And why so because that therein wee haue not a continuall historie which declareth vnto vs after what sort God sent his sonne howe it pleased him that in putting vpon him our nature hée might haue a true brotherhood with vs how he died rose againe and ascended into heauen This I say is not largely laid out with a continual order course of spéech in S. Paule very certaine is it that the doctrine which is conteined in his Epistles is conformable and agréeable with the doctrine of the Gospel But for all that that word Gospell is specially attributed to these foure histories for the reason which I haue alreadie alledged Nowe where we say that the substance of the Gospell is comprehended in the person of the Sonne of God this is not onely to say that Iesus Christ came into the world but that we should know also what his office is what charge God his father hath committed vnto him and what vertue power he hath which thing wée ought to mark wel for from thence we may gather the difference of the Gospel according to S. Iohn Wherin the 4. Euangelists agree Hebr. 4.15 and those which the other thrée wrote The foure Euangelists agrée verie well in this that they declared vnto vs how the sonne of god appeared in the world that he became true and verie man like vnto vs in all thing sin excepted Afterwards they declare vnto vs how he died rose again and ascended into heauen To be short all that was committed vnto him to draw vs to God his father by is declared and set foorth vnto vs therein But there are two thinges which are peculiar to S. Iohn One is Iohn hath two things peculiar too him selfe from the other Euangelists that he stayeth and standeth vpon the doctrine of Iesus Christ more then the other Euangelists doe The other that with a greater liuelinesse he declareth vnto vs Iesus Christes vertue and power True it is that the other Euangelists speake well of the doctrine of Iesus Christ but that is rather briefly and shortly as who haue collected some small Summaries and Abridgementes thereof Iohn 6.1.2 But S. Iohn maketh a long and large declaration therof as we sée in the sixth Chapter where mention is made of that myracle which he wrought in the wildernesse whē he refreshed fed so great a multitude For therevpon S. Iohn commeth to enter into spéech and to shewe howe Iesus Christ is the bread of eternall life We sée then this doctrine of Iesus Christ which was declared at large by S. Iohn and that with a more great dilating discoursing thereon then is set out by the other Euangelistes yea we sée that they quite and cleane omitted that doctrine So much also may be saide of the rest for after that he hath touched some myracles and histories Iohn 12. to 18. hee alwayes commeth backe to the doctrine and taketh occasion to enter into the matter to handle and speake of the power of our Lorde Iesus Christ as from the xii Chapter til you come to the historie of the Passiō he intreateth of nothing The Gospel according to S. Io. giueth light to the other Euangelistes but this doctrine So then now we sée what difference there is betwéene the Gospell according to S. Iohn the other thrée Euangelistes insomuch that to speake rightly the Gospell according to S. Iohn is as it were the key to giue vs some entraunce and opening to the other For if we reade S. Matthew S. Marke and S. Luke we shall not so well know wherefore Iesus Christ was sent into the worlde as when we shal haue read S. Iohn Hauing reade S. Iohn we shall knowe afterwardes to what ende it serueth vs that Iesus Christ hath wrought and also that he hath taken mans flesh and that he died and rose againe We shal know I say what is the ende and substaunce of all these thinges in reading this Gospell And this is the cause why hée standeth not so much vpon the historie as we shall sée by the order which he will kéepe hereafter It is true that these thinges rightly deserue to be more largely diducted and layde out but because there is great matter in the Text which we haue to expounde I doe but touche these thinges as briefly as I can Wherefore let vs content our selues with that which we haue summarily and
shortly touched concerning the office of Iesus Christ Wherefore Christ came into the world that is to say that S. Iohn declareth vnto vs how he was sent of God his father to the ende he might accomplish and make perfect the saluation of men Hée declareth howe he tooke mans fleshe and howe he died also and rose againe that he is the pledge of Gods loue that he is as it were the soule of our redemption and that Gods promises are in him ratified and established The summe of the Gospell according to S. Iohn Moreouer we must marke as I haue alreadie saide that S. Iohn toucheth the stories more briefly then the other thrée Euangelistes doe but for all that he stayeth himselfe more vpon the substance of the matter that is to say to declare vnto vs what the doctrine of Iesus Christ is what charge God the father hath committed vnto him and to be short what is his vertue his power and goodnesse towardes vs. As concerning the signification of the worde in it selfe Gospell is as muche to say as a good newes or glad tidinges but this woorde ought to be vnto vs as it were hallowed or sanctified to the end to cause vs to hate the thinges of this worlde and to the ende that wée might know that all our goodnesse and our felicitie ioye and glorie is in Iesus Christ alone Wherfore when we shal pronounce or speake this worde Gospell which is as muche to say as good newes or glad tidinges Let vs learne not to reioyce beyond measure in the thinges of this worlde which are brittle and vaine let vs not reioyce in delightes in pleasures nor in any thing whatsoeuer it be Wherein true Christians should chiefly reioyce but let vs be glad and reioyce in this that Christ was sent vnto vs that God is offered and giuen vnto vs in his person that Iesus Christ is come to the ende that he might be our reconciliation betwéene God and vs that God accepteth vs for his children to the end we should not perish and be condemned Behold how this word ought to be sanctified or hallowed vnto vs to the end to cause vs reuerently to regarde that inestimable goodnesse which hath béene brought vnto vs by our Lord Iesus Christ And it is expresly saide that this Gospel is according to S. Iohn to the ende wée should know that it is not from a mortall man but that S. Iohn was onely the minister or meane thereof From whom then shall we say that we holde the Gospell From S. Iohn The Gospell is from Iesus Christ Iohn 7.16 or from Iesus Christ Certainly from Iesus Christ And in déede Iesus Christ vseth this manner of spéech as to say that the doctrine is not his but that hee preached it in the authoritie of God his father from whom it procéeded and al this is to the end that we should beare so much the more reuerence to this doctrine and that we should not receiue it as a common thing but as the pure truth of God which was preached and declared by his onely sonne S. Iohn then was indéede the meane or instrument that God vsed euen as a Penne that will write in a mans hande but yet for all that we must not receiue the Gospell which was written by him as from a mortall man Let vs nowe come to the Text. The worde saieth hée was in the beginning The purpose of Saint Iohn is to declare vnto vs howe the sonne of God did not then begin to be when hée appeared or shewed himselfe in the world Christ is verie God from all eternitie neither yet that then he began onely to spread abroad his power in euery place for he was alreadie from al time and before all time his power abroad alreadie in him selfe and he tooke it not from any other but that there was a power which was in the word of God from the beginning which at the last was manifested and we know it now séeing Iesus Christ hath béen sent into the world Wherfore S Iohn ment to declare here that when Iesus Christ came into the worlde hée that came was our eternall God who also hath redéemed vs. But yet to the end that we may the better vnderstand the whole we must particularly by péecemeale mark the things that are here spokē The word was in the beginning There is no doubt but that hée héere calleth the Sonne of God The worde Why Christ is called the word The reason is because it is that verie wisedome which hath alwayes béene in God and his Counsell and his power True it is that we haue not in this place the thinges declared and set out as they are in their owne greatnesse excellencie I meane euen as they are here propounded and set foorth vnto vs by S. Iohn For albeit that the spirite of God spake by his mouth yet so it is that he hath not yet declared and set forth the matters vnto vs in their greatnesse and maiestie And héerein we derogate nothing from the spirit of God The Lord in setting out him selfe and Christ to vs had respect to our weaknesse when we say that he hath not fully in perfection set out the thinges which are héere signified vnto vs for the holie Ghost therein applieth him selfe vnto our infirmitie and weakenesse And in déede if wée shoulde heare God speaking vnto vs in his maiestie it shoulde be vtterly vnprofitable for vs because we could comprehende or conceiue nothing thereof So then because we be carnall he must néeds stut and stammer as it were or els he would not be vnderstoode of vs. By this then we sée that we are to vnderstand that God is as it were become litle and hath abased him selfe that he might declare him self vnto vs And that so it is tell mée howe should it bee possible to expresse what Gods maiestie is If we speake mens spéech words Is it not thinke you a farre vnequall measure S. Iohn then albeit he be the holie Ghosts instrumēt speaketh not of these matters according to their greatnesse yet notwithstanding he speaketh in a spéech which is as it were vnknowne to vs. And therefore wée must cōclude that the secrets which are cōteined in this place are not so openly plainly declared as that we are able to vnderstand the same in such sort as we vnderstand the matters of the world but let vs content our selues with that which is here simply declared vnto vs for our Lord knew that which was sufficiēt for our good God hath in his word reuealed sufficient for his children and he applied himself vnto vs and our infirmitie in such sort that he hath not forgotten or omitted any thing which was good profitable for vs to know So let vs learne to kéepe vs fast to this puritie and simplicitie of his doctrine considering how the worlde in this behalfe hath béen foulely abused by foolish imaginations
wée might bée the better confirmed in this doctrine let vs note that when our Lorde Iesus prayed hée did not onely pray for himselfe and for his owne behoofe but hath so consecrated all our petitions and prayers as that they are sanctified and allowed of God according to his heartes desire as is saide in Iohn Iohn 17. Hée was sanctified that wée might bée sanctified in him And this may also bee a very good conclusion for vs. That hee prayed because his prayer is auaileable and strong euen at this day by meane whereof wée are all hearde And this reason wée are highly to estéeme of when hée saith that the spirite is ready but the fleshe weake which declareth vnto vs that wée haue all néede of that remedy which hée héere ordeined for his Disciples For many thinke that if they bee neuer so little well disposed that they haue gotten all the worlde and this supposall in very déede maketh them nothing worth And héereby they become soone after so idle and colde as that they fall from GOD and contemne his ayde which is the cause also why God many times withdraweth him self hideth his power For it is good reason that when men truste too much vnto them selues they should bée left to their owne willes that GOD might scorne their arrogant and foolish imagination Wherefore to the end both great and small might knowe and vnderstande that they ought not lightly to passe ouer the helpe of God and the graces which they haue receiued of him hée must therefore alwayes continue and increase that in them which hée hath giuen vnto them that they might be made strōg It is said here that the spirit is readie c. That is to say that although wée féele some willingnesse in our selues and that God hath set vs in the right way and giuen vs his hande so that wée may finde by very good proofe that hée guideth vs by his holy spirite Although I say we haue all this yet must we not bée slacke in praying And why so Because if we well consider the matter wée are no better then a puft of winde Now no doubt of it wée shall finde many remnants of infirmities in vs although god hath alredie so holpē vs as that we are highly to thanke him and to magnifie his goodnesse yet is it good reason wée shoulde stoupe and cast downe our heads and sée in very déed that if hée forsake vs wée shall soone I say not onely be weakened but bée vtterly ouerthrowne To be short our Lorde Iesus Christe his meaning héere is to shewe that the most perfect and forewarde of those vpon whom God hath enlarged the graces and vertues of his holy spirite must notwithstanding humble themselues and carefully and fearefully walke and call vpon God euery houre that they might knowe that it is not enough for him to haue begunne except hée make it perfect and that all goodnesse commeth from him so that when hée hath giuen a good minde hee must eftsoones graunt the perfourmance thereof Forsomuch as perseuerance is the most speciall and rarest gift that may be And thus we sée whereunto the exhortation of our Lorde Iesus tendeth Now if they who call themselues spirituall to wit who haue a feruent zeale to serue GOD and still haue recourse vnto his Maiestie with Prayers and supplications are yet so weake as that they may bee ouerthrowne euen in the minute of an houre except they continually call vpon GOD Howe shall they then doe who are so earthly and heauie as is lamentable insomuch as they are not able to traile their legges after them and haue scarsely any good motion or yet one good thought howe greatly ought these men I say in respect of the rest inforce themselues Let euery man therefore examine himselfe and wée shall finde our selues to bée so cold and blockishe as when any question shall bée mooued of praying vnto God wee goe to it sometimes more for a fashion then for any affection and loue we haue thereto when we see this to be in vs let vs learne to bée displeased with such a vice and with such a coldnesse yea let vs detest such a corruption and doe our best to call vpon God and lift vp our mindes vnto heauen and séeke for the remedie which is héere set before vs Thus wee see in effect what it is that we must remember For where it is saide that the Disciples were a sléepe the thirde time yea although they were so liuely stirred vp ouer and besides that which we haue this morning spoken of to wit that we right well see that our Lorde Iesus Christe chose vnto him no companion for the helping of him to finishe the worke of our saluation Let vs also behold our dulnesse for it is most certaine that wée haue no more ablenes then these thrée of whō mention is héere made and yet were they the most notable men of all the company and those whom Iesus Christe had marked as it were to bee the very floure of the twelue for the publishig of the Gospell throughout the worlde And although héere was already neuer so good a beginning yet for all that wée sée howe weake they were And this is set downe to this ende that we should altogether haue recourse vnto the Sonne of God and seeke for our want in him and not to bee faint hearted whenas we shall féele suche weaknesse in our selues In very déede the example of the Apostles must not giue vs occasion to flatter ourselues as many there are which wil say that they may very well sléepe because that Peter Iohn and Iames stept But let vs be angrie with our selues for our sinnes and know that our Lorde Iesus is ready to receiue vs if that wée will come vnto him Moreouer this hath alwayes béene the most speciall reason which wee haue declared this morning That what soeuer is in men must néedes bée weake to the ende wee might knowe that in him is the accomplishment of our saluation whom God had appointed to bée our Mediator And besides wée are to note that the néerer wée come vnto our Lorde Iesus Christe wée ought then to bée most watchfull For the worldlinges and such as God hath cut of as rotten members and forsaketh thē neuer haue any great conflict Because the Diuell hath alreadie dominion ouer them And therefore wée see that they may sléepe at pleasure But as our Lorde Iesus sheweth vs this fauour to call vs vnto himselfe and familiarly to come néere vs euen so likewise doeth Satan prepare combates for vs because hée woulde retire vs from the obedience of the sonne of God And therefore I say when hée séeth vs in any good towardnesse then doeth hée most roughly assaile vs. Wherefore let euery man make readie himselfe knowing whereunto God hath called him and what his charge is This then is the summe of that we are to kéepe in minde Moreouer where it is said Sleepe hence
the dutie of euerie man as much as lyeth in him to roote and blot out this filthy infection and yet when we haue all done God will haue a number of Iudasses continually to be in it For since it was figured in Dauid and perfourmed in our Lord Iesus Christ it is méet that wée should be made like vnto him according to that saying of Saint Paule for he beare as it were the ensignes Rom. 8.29 and badges of the house of God being the first born of all the faithful And therfore our estate ought to be like vnto his But we may here sée that this is spoken of a troubled cōscience when as God sendeth a troubled frantike or blockishe minde whereof he oftentimes speaketh by his Prophetes Wherefore let vs here looke vpon Iudas who sheweth the rewarde of those which wittingly fight against God that they must néedes become so desperate as that there is in them neyther sense nor reason and yet notwithstanding altogether goe about hypocritically to hide it vntill such time as God spyte of their téethes draweth and bringeth them vnto their last condemnation It shoulde séeme at the first sight that these two thinges shoulde bée contrarie the one to the other that a man shoulde runne his head against God lyke a wylde Bull and so forget him as to doe nothing else but spit at the Sonne and be angrie with nature and yet notwithstanding goeth about to hyde him selfe with subtlenes and thinketh to haue gotten something through his hypocrisie It may be saide that these two thinges agrée not verie well together But we sée them agrée well enough in Iudas For he had founde by good proofe the heauenly power of our Lorde Iesus Christ for his owne part had both séene and done a number of myracles in his name And although he knewe the Sonne of God to be Lord both of life and death yet betrayeth hée him and biddeth them wisely to kéepe him for otherwise saith hée hée will soone be gone and escape from you We sée héere then that Iudas was altogether without sence and reason and as it were like a frantike or madde man and yet by his kisse and faire wordes in saying Alas good Maister hée thought by these shiftes honestly to discharge him selfe But sée howe Satan bleareth their eyes whom hée holdeth within his nettes Let vs therefore learne in the first place to humble our selues to the ende none of vs spurne against this so hard a stone to wit that we make not warre against our Lorde Iesus Christ And therefore let vs beware howe wée lift vp our selues in so deuilishe a rage as to fight against the trueth and so skirmishe agaynst our consciences as wittingly to prouoke the wrath of God against vs as if wée woulde stande at defiaunce with him Let vs I say take héde of this thing and in the meane while let vs not so flatter our selues in our hypocrisie and fonde deuises least in the ende wée deceiue and beguile our selues For wee sée howe it fell out with Iudas as the storie telleth vs he néeded no iudge to condemne him nor yet to bée enforced to vnsay that hée had saide But hée confessed that hée had solde and betrayed innocent blood And yet craued hée not pardon for his misdéed but went and desperately hung him selfe and therewithall his bowelles burst out Acts. 18. Let vs therefore be well aduised how wée suffer Satan to haue any such entraunce into vs least hée cleane put out our eyes when as wée shall lye sléeping in our sinnes and thinke by such meanes to escape the hande of God Psal 2. 12. and let vs put farre from vs this hypocrisie And besides let vs knowe that wée are commaunded to kisse the Sonne of God But to this ende to reuerence him as our King and as the souereigne Lorde ouer all creatures For this saying to kisse importeth nothing else but a reuerence and solemne protestation that wée are his as hée sayeth yée call mée Maister and therein you doe well But let vs when we come vnto him bée well aduised not to call him Maister at the tongues ende and in the meane while are no better then his enemies and make an hypocriticall kinde of reuerence Iohn 13.13 and kicke against him with the héele That is to say Let vs not become like Rebelles and disloyall Roges but shewe our selues to haue sought none other meanes then to kéepe vs within his Church to the ende wée might serue our God Let vs then take héede vnto all this Moreouer although the wordes of our Lord Iesus Christ did not at the first shewe their effect in Iudas yet in the ende by the vertue of the same wordes yet it fell out that hée hung him selfe Ioh. 18.6 without looking for any other condemnation And in verie déede S. Iohn telleth vs how our Lord Iesus Christ hath thundred although hée vseth but few wordes against them who came to séeke him saying I am hee Beholde what a bande Pylate the Gouernour of the countrie sent and what a number of people the Priestes had gotten together and sent them out furnished with Clubs swords and staues and Iesus Christ is him selfe alone Isaiah 53.7 and as Isaiah sayeth of him lyke a Lambe brought to the shambles And what were the wordes hee spake forsooth euen this I am hee And by and by they all went backe and fell foorthwith to the grounde Wherevpon came this falling Herein we sée that although our Lord Iesus Christ humbled him self for a time yea and was made of no reputation yet kept he with him when he thought good his heauenly power that he might throw downe headlong all his enemies whensoeuer it pleased him Let vs nowe compare our time with the time that was then It fell out that Iesus Christ was tied and fast nayled as hereafter we shall see and must cease to bee Lord ouer his enemies For Satan had let goe the raynes to push them on into all furie and crueltie Luke 22.53 And this is it wherof S. Luke speaketh This is the power of darknesse But how euer it was in thus saying I am he it so fell out that the enemies were confounded and ashamed What will he then doe when he commeth in Maiestie with all his Angels When he shall make a footestoole of all those that haue resisted him When he commeth with a terrible countenance incomprehensible wrath According to the saying of Paul to the Thessalonians Thess 2. ◠How then shall the wicked and contemners of the Maiestie of God of the word of our lord Iesus Christ stand before his face when as he so ouerthrew his enemies euen then when hée was readie to suffer and vse none other defence then the same which God his Father vsed for as he saide hée could haue called to haue had a million of Angelles to bée sent him but he would not and yet his meaning was to shew that
hée could if it pleased him euen with the breath of his mouth ouerthrow whatsoeuer stood against him By this we haue to learne to feare the wordes of our Lord Iesus Christ and although he is not here conuersant amongst vs after a visible sort neuertheles since the Gospel is preached by his authoritie that he saith he that heareth you Luk. 8.16 heareth mée Let vs learne most reuerently to receiue whatsoeuer is preached in his name submit our selues thereto and we shal finde that this saying which thus made the souldiers and those that were sent against him too fall must be our onely foundation stay For what is all our ioy comfort without the sonne of God appeareth vnto vs that we sée him nigh vs sheweth vs what a one he is wherefore it was that God his Father sent him vnto vs And so let vs vnderstand by this saying I am hee That when it shal please our Lorde Iesus Christ to manifest him selfe as he doth to all his faithful that he therin declareth vnto vs why he calleth vs vnto him selfe why he is come downe vnto vs why he dwelleth in vs by the power of his holie spirite and thus we sée wherein all our felicitie and quietnesse resteth But if we will become rebellious and contemne the worde of God as a number of prophane men doe wheron we ought to build our saluation let vs be assured that it will be a lightening to throw vs all downe headlong into the pit of hell And so let vs feare and although our Lord Iesus Christ openeth vnto vs the gate and saieth after an other manner beholde mée which hée hath not done to those who were his professed enemies let vs come vnto him Moreouer let vs also learne so patiently to beare the treasons which wée sée to bée at this day in the Church as that we yet abhorre and detest them and so shewe our selues truely and in déede to cleaue fast vnto the Sonne of God because he is our head and since we haue his truth let vs liue so together one with an other as that we may be vnited together in true brotherly cōcord And this is it that wée are to remember But howe euer it be let vs learne this principall point for our instruction which we must gather out of this Text to wit That the Sonne of God became fully and wholy obedient that he might repaire our transgressions It is verie true as I haue alreadie saide that all the members of God must be ruled after his example and it is great reason since hee who is Lorde and maister ouer all so humbled him self that we should be readie both in life and death to obey our God But yet let vs vnderstand that this is an especiall obedience which our Lord Iesus Christ shewed in this behalfe to wit by reason of the fruit effect which came thereby The Apostle tooke the death of our Lord Iesus Christ for an example verie wel for it strengthened them when as they were to abide the combat for the testimony of the Gospel then slept they not for we sée their watchfulnesse and readinesse in the following of their calling neither feared they the torments of death but offered them selues when God called them thereto for the glorifying of his name and the confessing of our Lord Iesus Christ But they chiefly stood vpon this that all our spottes are washed and cleansed by the sheading of the blood of our Redéemer that he fully satisfied God his father for all our debtes for which we were bound and hath obteined for vs perfect righteousnesse And therefore wée must vnderstand the difference that is betwéene the head and the members learne that by nature we are wholy giuen to doe euil and although God hath partly regenerated vs yet doeth our fleshe stil resist against his maiestie notwithstanding through the power vertue of the obediēce which we sée to be in our Lord Iesus Christ let vs not leaue of to do those things which may please our God according to his heartes desire And although we cannot doe the good we would but do the euill we would not and oftentimes slip or els are too too slack let vs looke vnto that which the Sonne of God hath suffered for the amending of all our offences and behold that he hath so combatted as that he was not against it when as our sinnes offences were layd vnto him as this morning hath more at large béen spoken Seeing then that our Lord Iesus Christ hath fully wholy made satisfactiō that although we at this day haue done our best to obey God cannot come to that perfection we ought but continually traile our legges after vs haue many thinges in vs which may be amēded yet let vs know that we shal not but please God our imperfections be continually abolished through the obedience of our Lord Iesus Christ so that they shal neuer come in account against vs before his maiestie And besides let euerie one according to the measure of the faith grace which he hath receiued striue to fight vntil the time we attaine vnto the heauenly rest And although we sée our weaknes to be so great conuinced that wée are not able once to thinke a good thought and being cast downe not able to rise againe except God reach vs his hand and strengthneth vs euerie minute Let vs beséeche him to augment in vs the graces of his holie spirite as he hath promised vs and hath set Iesus Christ before vs to be our head and Captaine to the ende wée might get that victorie which hee hath obteined for vs the fruite whereof we alreadie féele and then shall perfectly and throughly féele Let vs nowe fall downe before the Maiestie of our good God in such acknowledgement of our offences as that it may rightly humble vs before him and bring vs to true repentance and more and more labour to make voide whatsoeuer is against his righteousnesse And because we cannot be without conflicts and enemies that it would please him to powre vpon his the succour which hée hath promised and make vs so to féele it as that we may resist vnto the end all temptations and learne also to thanke him for all our victories without attributing any of them vnto our selues to the end we prouoke not his wrath through arrogancy but beséeching him to continue his graces continually in vs and prosecute more and more the thing which he hath done and begunne in vs. That hée will not onely bestowe this grace c. The third Sermon of the Passion Matthew xxvi 51 ANd behold one of them which were with Iesus stretched out his hand and drew his swoord and strooke a seruant of the high Priest and smote of his eare 52 Then Iesus said vnto him put vp thy sword into his place for all that take the sword shal perish with the sword 53 Either thinkest
they that passed by reuiled him wagging their heads 40 And saying thou that destroyedst the temple and builded stâ—â— in three dayes saue thy selfe If thou bee the sonne of God come downe from the crosse 41 Likewise also the high Priestes mockinge him with the Scribes and Elders and Pharisees saide 42 Hee saued others but he cannot saue himselfe If hee bee the King of Israel let him nowe come downe from the crosse and wee will beleeue him 43 Hee trusteth in God let him deliuer him now if hee will haue him for he said I am the sonne of God 44 That same also the theeues which were crucified with him cast in his teeth AS concerning the matter which before we haue handeled we must yet a great deale better consider that the kingdom of our Lorde Iesus Christe is not of this worlde For wée sée that he was shamefully dealt withall and made a very iesting stocke and in stéede of a kingly Diademe hée had a crowne of thorne in stéede of a Scepter a Réed and besides whatsoeuer shame might bée deuised against a man it was done to him And therefore if we shal let our senses stay vpoÌ„ the thing which is héere rehearsed it will bée a maruellous obiect of offence as it were to estrange vs from our Lorde Iesus Christe and so consequently from all hope of saluation But wée must looke vpoÌ„ the spiritual kingdom wherof mention hath héere before ben made by faith and then conclude That although wée make a iest at the kingdome of our Lorde Iesus Christe yet doth God and the Angelles estéeme of it according to the worthinesse thereof Yea and we are to call to minde that the sonne of God was after that sort entreated in his owne person to the end hée might take vpon him all the rebuke shame which wée iustly had deserued For how can wée come before the Maiestie of God so long as we are defiled with sinne and iniquitie But because our Lorde Iesus was contented to haue his face spet on to bée buffetted and abide all reproche sée howe wée at this day are acknowledged and allowed to â—e the children of God and herein standeth all our trust and confidence We haue moreouer continually to consider that GOD will cause vs a little better to féele our sinnes and iniquities to the end wée might abhorre and deteâ—â— them when as wée sée that the Sonne of God must repayre and amende them and suffered so muche to purchase vs grace and pardon and the heauenly father also not to spare him for the doyng of it Thus when we sée that our sinnes were such as wrought so great a confusion and shame to the Sonne of God we ought to be humbled and be altogether ashamed of our selues yet notwithstanding we must take a good heart vnto vs and be so fully assured as not once to doubt when we shal come before the Maiestie of God that our Lord Iesus Christ hath purchased our pardon seing he was coÌ„tented for our cause to be so lightly regarded For by this mean he hath gotteÌ„ vs glory worship eueÌ„ before God his Angels Now it is here said that our Lorde Iesâ—â— was 〈◊〉 to the place called Golgotha to wit a place of dead mens â—kulles The Hebrue woorde from whence this is deriued signifie thâ— to rowle or bowle Howebeit they then vsed it so because that wheâ— any carcase is through rotted and turned to dust the head is then very drie and like a round bowle Wherefore they called the name of this place Golgotha because that many malefactors 〈◊〉 there punished there their heades remayned And here we are to remember the saying of the Apostle in his Epistle to the Hebrues Heb. 13.11 That our Lorde Iesus Christ was led out of the Towne as the burnt offrings were woont to be whose blood was carries into the Sanctuarie for the wyping away of the sinnes of the people Now it was saide that that sacrifice was as a man wâ—â—â—d say accursed and therfore it was méete it should be carried a great way of Thus we sée that the sonne of God would take vpon him this state and condition that we might in very 〈…〉 to that God hath now fréed and pardoned vs For we are woorthie that GOD should geue vs ouer and powre vpoÌ„ vs his hâ—rrible 〈◊〉 so loÌ„g as he séeth what we are Wherfore there is now other way for vs to obtaine pardoÌ„ but to come vnto our Lord Iesus Christ receiue al our succor from him because he discharged vs of a greate burden whenas hee woulde as it were beâ—â—â—e accused and abhorred for our sakes that we might finde fauour before God and so obey his holy will For although Pylate his Iudge had oftentimes iustified him yet for al that must he take vpon him in his owne person al whatsoeuer was requisite for our redemption for hée was our pledge and surety and therefore must wholly answers for vs. So then wheÌ„ we haue vnderstood that our Lord Iesus was thus cast of as one not worthy to be accoÌ„pted amongst the felowship of men yea euen so stinking as that he could not be abidden wheÌ„ we sée al this I say let vs learne to follow him forsake the world as here in this place we are exhorted And if it so fall out that wée must néeds be made iesting stockes and bée cut of as rotten members and bée abhorred and detested Let vs paciently abide al this geare and not sée it vntill such time as that day commeth wherin our sorowes shalbée turned into ioy God shal wype away the teares from our eyes and that the thing which is nowe thought to bée as shameful shall then bée wholly turned to honour and glory For without al doubt looke whatsoeuer wée suffer for the name of Iesus Christ is more honorable before God then all the pompes and glittering shewes of this worlde And this is it which wée are to consider of in this place Nowe the Euangelist goeth on and saieth that they which passed by mocked our Lord Iesus but especially the Priestes the Scribes and such like And what was the matter I beséeche you Forsooth thus they saide If hee bee the Sonne of GOD let him come downe and saue himselfe for hée hath saued others and if hée bée the king of Israel let him nowe shewe himselfe so Héere wée sée howe terrible blinde these wretched people were whom Satan had so possessed as that they had neither féeling nor yet discretion Wée sée also the Priestes who shoulde haue béene the Angels or messengers of GOD for hée had appoynted them for that purpose Malach. to the ende his worde and will might be knowen from their mouthes VVee sée likewise the Scribes who were acquainted with the lawe and yet by thinking to make our Lorde Iesus no bodie declared that they troade vnder foote the Holie Scripture al the Religion whereof they so much bragged For when the Messias was spoken of
any thing to saue themselues for beholde their owne mouthes condemne them For if our Lorde Iesus saued other without doubt hée was able to saue hymselfe but that he preferred others before him selfe What other thing can héere bée seene saue onely a wonderfull goodnes in that he would bée throwne downe as men thought to drawe vs out of the bottomeles depthes that he woulde suffer all that wée deserued to the end he might acquite vs thereof to be short hée forsooke all temporall welfare that is to say hée cared not for his life hée spared not his owne person that wee might bee assured of our euerlasting saluation and haue such a pawne and payment for it So much the more therefore ought our faith to bée strengthened and when wée sée that al whatsoeuer the diuel hath deuised to trouble and hinder vs from going to our Lorde Iesus Christ ought to serue for our furtherance that we might be thereof assured and profite our selues thereby Now this is certaine that the Diuell bendeth all his force to hinder vs in this behalfe For hée knowing wherein our saluation lyeth hath set himselfe altogether against it that hée might spoyle vs thereof For hée knoweth that if hée can bring vs to bée offended at the person of our Lorde Iesus Christe that wée are all vndoone by it and wée haue too too much experience thereof Moreouer all the offences which the Diuell rayseth against vs and setteth before our eyes to withdrawe vs from the sonne of God should be things to confirme vs. For as alredy hath béene declared when it is saide that Iesus Christe saued others and not himselfe it is a speache which in our iudgement shoulde cause vs to conceiue a disdaine against the person of the sonne of God euen to refuse him and not to truste in him But let vs cleane contrary vnderstand that when the sonne of God had no regard to himselfe nor cared for his owne life it was because hée estéemed the saluation of soules to bée so deare and precious as that he would bestow all hée had thereon And therefore since it is so wée shoulde bée so fully minded as to call on him and be throughly certified that he suffered not on vaine for vs. Now for that they said Behold him which destroyeth the temple and buildeth it again it three dayes this was too too villanous a malice to faine that Iesus Christe saide that he woulde destroy the Temple Iohn 2.19 But he said destroy yée this Temple and in the ende of thrée dayes I will builde it againe Now hée had none other meaning but that his enimies should be the destructiō of the temple which he spake of And when they had crucified him might they not thē haue vnderstood that the thing was alreadie begun to be accomplished For they were not ignorant that Iesus Christe shewed himselfe to be the true Temple of God as touching his humane body ◠Tim. 3. 16. for séeing his Godhead was manifested in the fleshe and his diuine being was vnited vnto our nature since I say all the fulnesse of the Godhead dwelleth in him it is out of all doubt that his Body was more worthie to bée called a Temple then the Temple of Ierusalem yea more worthie then all the heauens Now they destroyed it as much as lay in them and hee built it againe in the ende of thrée dayes Neither had they forgotten it for they knewe Mat. 27.63 that they had soone after tolde as muche to Pylate But héerein we sée that when the Deuill hath taken possession of vs hee maketh vs so blockish as that there is no wit in vs to discerne betwéene good and euil and wée grow so ful of madnesse as that wée will clearely cast God out at the Cartes arse as wée say euen as though fully and of set purpose we meant to distrust him Now when we sée this let vs be admonished to walke so much the rather in the feare of God when we knowe howe hée hath wrought by his wonderfull power to declare that Iesus Christ spake not these wordes out of his owne mouth in vayne Destroy this Temple and in thrée dayes I will build it agayne For to the outwarde shewe and according to our reason we sée nothing els in his death but shame and confusion howbeit Iesus Christ amended all in his resurrection And therefore since it is so our faith ought to be so much the rather confirmed and wée to set our selues against Satan and against all that hée is able to imagine and deuise for the shaking of our faith and making of vs to doubt As concerning that which is saide That they gaue our Lorde Iesus Christ vineger mingeled with Gall and Myrrhe to drinke It is to be presumed that they did it according to the custome that was in those dayes to shorten the life of malefactors Howbéeit our Lorde Iesus when hée had tasted of it woulde not drinke it because hée knew that his houre was not yet come They had then a custome that before the malefactors were vpon the top of the Gallowes to giue them this drinke that it might trouble the blood and so they should yéeld vp the ghost the sooner For this kinde of death was verie cruell and therefore they had néed of these helpes And in déede wée shall hereafter sée that the théeues had their bones crushed and broken to the end they might féele no more payne But howeuer it was our Lord Iesus would not drinke this drinke because hée would shew that hée was readie obediently to receiue the state and condition which God his Father had committed vnto him In déede this was a verie sharpe kinde of death For as we haue before heard ouer and beside the terriblenesse of it there were in it spirituall torments whereof by Gods leaue we will speake to morrow All which were to cause our Lord Iesus to hasten his death as much as was possible but his will was to submit him selfe most obediently to abide what punishment soeuer vntill hée were deliuered without the helpe of man And this is it which here we haue to consider of But as for the parting of his garments and the casting of lots on them these thinges were done Psal 22.19 that the scipture might be fulfilled For Dauid being a figure of our Lorde Iesus Christ maketh the like complaintes True it is that this was spoken but by way of a similitude when it is saide that vineger and gall were mixt together in his drink Psal 69.22 and that there was a deuise made to spoile him and that hée should be more and more greeued in his afflictions euen as cruell and sauage people will adde more affliction vnto miserable soules whē they haue done the worst they can And this similitude Dauid vsed when it is said that hée was made a pray euen for the spoile For he spake it in respect of his wife his house and of all his goods
and state of life Howbeit it must néedes be that this must be openly séene in the person of our Lord Iesus Christ And therefore vineger gall was giuen him that it might be knowne that Dauid was but a figure of him in déed that hée was the true Redéemer promised from the beginning For why was the kingdom aduaunced in the house of Dauid except it had béen promised that it should longer continue then the Sunne and Moone And therefore it was the euerlasting kingdome which was established in the person of the Redéemer For it was méete that these thinges which were shadowed and figured in the person of Dauid should be made perfect in Iesus Christ as here we sée Moreouer as for that which the Euāgelist speaketh of for the théeues that were with our Lord Iesus Christ who mocked him that is set downe as a thing by it selfe Luke 23.39 as appeareth by S. Luke who hath declared these thinges more at large Howbeit this is a common maner of spéech as if a man should say This is spoken as if it were to yong children for if there were but one yet it would bee taken in the plurall number It was méete also that there should be some women amongst And yet there was but one And therfore after this maner it is said that al men set thēselues against him mocked blasphemed him euen the théeues themselues For when a man is hanged betwéene two théeues it is to the end the more to aggrauate this shameful death In déed this was the place where they were wonted to execute malefactors And yet they were not contented that they had put him to this foyle But it must néedes be that he must be estéemed to be worse then the arrandest and strongest théeues of the world when as they were both hanged one each side one to the end it might bée said that hée was the maister théefe amongst them all And heerein as S. Marke saith the saying of the Prophet was verified Mar. 15. 28. that he was accounted amongst the wicked Now and if he had not béen thus accounted of in what case should we at this day stand before the Lord For we could not obteine grace without iustice It is méet that God should hate reiect vs vntill such time as we were made righteous and cleansed of all our sinnes and offences in his sight And that it might be so could God deny himselfe Could he be robbed of his holinesse righteousnesse puritie And therfore whēsoeuer we shal come before him all filthy and besmeared hée must néedes abhorre vs. How should we then be iustified before God except our Lorde Iesus Christ had béen accounted amongst malefactors Wherefore we are exempt out of this ranke God receiueth vs and taketh vs as me according vnto his hearts desire as if we were altogether cleane innocent because our Lord Iesus Christ suffred such shame and slander before men And this is it which in summe we are to consider of touching théeues But to make a full conclusion we must set down the words of S. Luke which is that one of the théeues rebuked his companiō when as he sée him so obstinate What saith he it wil be hie time for thée now or els neuer to stoupe humble thy self For behold the cōdemnation punishment which thou suffrest for thy misdéeds faults thou art a man plunged ouer head and eares in all curses although thou hast bin so beastly as to delight thy selfe all thy life long in thy wickednes yet shouldest thou now begin to sigh and grone For the most dissolute man that is although he wantonly passe his time all his life long and neuer thinketh to come to a reckoning scorneth iustice and setteth himself against it because he thinketh he shal escape vnpunished yet whē he is laid hold on words wil not serue his turn Behold saith he in what great torments thou art and thou seest that both God men do bring thée to an account thy cōscience also telleth thée that it is for thy sins that thou suffrest this wilt thou for all this set thy selfe against God Thus we sée that this saying verie well declareth that this théefe was taught by the spirit of God And although we shal out of all cry as we say sée this verie often yet may we iudge by this saying what a good schoolemaster the spirit of God is when as he so well instructeth those who haue erred and haue become like bruite beasts that they haue not onely acknowledged their offences and submitted them selues for the obteining of grace but also haue béen able eftsoones to talke lyke Doctours and like men which had long time béene acquainted with the holy Scriptures For can we make a better and sounder exhortation to a man that is growne so hard hearted and which neuer ceaseth to storme against God when as hée should yéeld and come to repentaunce then such a one as this wretched théefe hath here made But how euer it is this kind of admonitiō did him no good whom Satan in such sort had possessed but to make him without excuse And although it did him no good to whom it was made yet let it auayle vs at this day And albeit God spareth vs yet let vs learne to feare him But chiefly and aboue all if hée scourgeth vs and will haue vs féele that hée is angrie with vs Let vs then bée the rather touched to groane and constantly and patiently suffer our afflictions as wée sée the poore théefe to haue done and not proudly and outragiously lift vp our selues as the other did Moreouer we sée these two to be as it were the mirrours of all mankinde because we sée in what miseries we are wrapped For this life is euen an hell of all miseries euen the verie fruite of our sinnes because we were depriued of the blessing of God by the fall of Adam And yet this is true that God of his inestimable goodnesse hath surpassed this curse when as hée continually hath shewed him selfe sundrie wayes a Father making vs to féele the gentlenesse and loue which hee beareth vs and the care also which hée hath ouer vs. Howbeit we haue many signes and tokens of our sinnes by which we may perceiue that God curseth vs both in heauen and in earth because that death is common to vs all For when we haue languished in this world and haue béene subiect to many diseases to heate and colde and haue béen gréeued and tormented diuers manner of wayes to be short that we haue suffered infinite miseries what will be the end of all Surely euen this That we must turne into rottennesse and dust Now we sée some whom God so toucheth as that the afflictions which they endure serue them for their benefite and are good helpes vnto them according to that saying of S. Paule Rom. 8.28 And others we sée to waxe worse and in steade of
sée in summe what we haue to cōsider of in this place For if we should at this day come to voyces and a fewe weake people should beholde it what would they say There is but a small handfull of men which beléeue the Gospell howbeit if they were the greater number I could bée well contented to goe that way but for mée to thrust my selfe into so small a company and forsake the greater multitude what a folly were that Now the Prophet to the end hée might cut the throat of these obiections sayeth that there woulde not be aboue foure or tenne at the most but that all men for the more parte woulde refuse to obey our Lorde Iesus Christ And no doubt of it his meaning was to finde fault perticulerly with the Iewes For wée haue alredie alledged out of the eight Chapiter that hée should be a stumbling blocke to these two houses to wit to the trybe of Abraham Wée sée then that a man would haue thought that the people whom God had specially chosen to him selfe must néedes haue knowne their Redéemer For to whom was Iesus Christ promised Forsooth euen to the Iewes For it is saide that he was the Minister of the Circumcision to the ende hée might accomplishe the promises made vnto the Fathers Rom. 11.8 Psal 118.22 And therefore the Iewes must néedes bée acquainted with Iesus Christ before he appeared vnto the worlde and with ease receiue him Nowe it is sayde that the principall and chiefe builders refused him to wyt the Princes and heades of the people And euen so fareth it at this day For not onely Turkes and Infidelles refuse Iesus Christ but also verie many false Christians in name yea and wée shall haue numbers that professe the Gospell who many tymes become prophane and villainous scorners of God and woulde gladly that all the doctrine of saluation were clearely abolished for the shewe that they make of it is onely for the shame of men But howeuer it is we are sure of this that Iesus Christ shall be refused and contemned and if it had not béen so foretold of our fayth might very wel haue bin shaken But this saying of Isaiah is a verie good staffe for vs to leane vnto euen as vnto a sure rock when as we sée all the worlde thus stumble at him as to sée some to set them selues furiously against him his doctrine some to scorne him and put out their tongues to speake euill of all religion But yet let vs notwithstanding constantly perseuere in our Fayth Surely it is greatly to be wished for that we might sée Iesus Christ a far off and submit our selues vnto him because hée is the true Glasse and patterne of al holines Howbeit the more we sée the world refuse him the greater ought our fayth to be For howe is it possible for vs to discerne that Iesus Christ is the Redéemer of the worlde Forsooth let vs consider what all the Prophets haue saide of him For to say truely this is the onely Glasse wherein we must beholde the onely Sonne of God For behold the true testimonies which God hath sent down from heauen to set a sure marke of him that should be the Redéemer to wit that all the worlde should forsake him and euery man lift him selfe vp against him And therefore since it is so let vs receiue him with this condition and not doubt that although it séemeth to vs that we should be vtterly ouerthrowne and troad vnder foote through the boldnesse and pride of the vngodly yet that God will magnifie our Lorde Iesus Christ and so strengthen our fayth by his holie spirit as that it shall haue victorie vnto the end and that as our Lorde Iesus hath ouercome the Deuill as in the end both hée and all his Supporters must be made his footestoole euen so likewise will hée cause vs to tryumph with him to march vpon all those which persecute and lift them selues vp so furiously against vs and against all those which contemne and despight him Nowe let vs fall downe before the Maiestie of our good God and acknowledge our offences beséeching him to cause vs so to féele them as that we may grone and sigh for them so that we being after truely humbled may come to our Lorde Iesus Christ knowing that in him must be all our helpe and comfort And forsomuch as it pleased God his Father to punish him for our sinnes Let vs set all our affection vpon him and be so willingly gréeued for our prouoking of our God vnto anger as that we may haue both our selues and our sinnes in detestation and hatred vntill such time as we be throughly cleansed of them And that it would please him in the mean time so to assist vs as that we neuer dout but that hée will be alwayes mercifull vnto vs because that Iesus Christ hath not once onely suffred to abolish our sinnes but also daily offreth vs forgiuenesse of the same when as we séeke that at his handes which is wanting in vs. So let vs beséech him that hée will not onely graunt vs this grace but vnto all people and nations of the world c. The third Sermon of the Prophesie of Christe Isaiah liii 4 SVrely hee hath borne our infirmities and carryed our sorrowes yet we did iudge him as plagued and smitten of God and humbled 5 But hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed 6 All wee lyke sheepe haue gone astray wee haue turned euerie one to his owne way and the Lorde hath layde vpon him the iniquitie of vs all WHen wee beholde all the woorkes of GOD héere in this worlde wee are taught to prayse him according to his excellency and highnesse But when we looke vpon the person of our Lord Iesus Christ wée are then to magnifie him in his lowlinesse and humilitie Héere then are two manner of wayes set downe vnto vs howe to praise God The one is Because hée sheweth vs his infinite goodnesse righteousnes and power in the creation and framing of all things and in the ordering and disposing of the same therefore we ought also to honour and exalt him not that we are able to make him honourable But the scripture vseth this kinde of spéech to the ende we might lift vp our mindes vnto heauen aboue all worldly things whē as we would glorifie our God according vnto his worthines The other is that because our Lorde Iesus Christ in whom dwelleth the fulnesse of the Godhead was not onely abased for our saluatiō but also wold be made of no reputation no not refusing to suffer the sharpe anguishes of death as if he had entred into hell for this cause therfore I say is God more to be glorified then for all the mightie gloriousnesse that is to be séene in all the worlde besides And of this we spake somewhat yesterday But because the Prophet
goeth on with the matter we are to ayme coÌ„tinually at this marke that where the faythlesse are abashed wheÌ„ as they sée how God the father hath after this sort afflicted tormented his sonne Iesus Christ do take occasioÌ„ of offence to estrange themselues far from him we ought so much the rather to be stirred vp to séeke after him to be farther in loue with him since he spared not himself to take vpon him our whole burthen that we might be eased therof And therfore when as wée sée that our Lord Iesus Christ hath made such an â—xchange for vs and taken vpon him to paye all our debtes to the ende to discharge vs and woulde bée condemned in our behalfes and in our person that wée thereby might be pardoned sée what a merueilous occasion hée hath offred vs to drawe néere vnto him yea to be altogether earnestly in loue with him because in him resteth all our quietnesse Nowe it is saide That he was afflicted by the hande of God but it was for our transgressioÌ„s For if we looke into the iudgement of God the death and passion of our Lord Iesus Christ shal be to vs as an vnprofitable thing neither shal we receiue any fruite or benefit thereby For the principal point is that we might be at an attonement with God who is our enemy vntil such time as our offences are buried because that he who is the fountain of righteousnes cannot abide to loue iniquitie And therefore so long as he imputeth vnto vs our sins seeth what we are he must néeds be our iudge But when as Iesus Christ coÌ„meth betwéene vs him speaketh for vs we are then acceptable in the sight of God because he hath made satisfaction for all our iniquities For the coÌ„demnation which our Lord Iesus Christ suffred cannot be vaine Now hée in very déed had committed no fault neither was he guiltie in any thing And therefore he was coÌ„demned that we might be pardoned 1. Pet. 1.19 for the which cause he is called the immaculate Lambe which sheweth that hée beare our burthen And for this cause also is it said that his blood is our washing For we are abhominable filthy foule vntil such time as the blood of our lord Iesus Christ cleanseth vs. Wherfore it is not for naught that the Prophet bringeth vs back to the consideration of Gods iudgement saying That Iesus Christ was afflicted that hée might beare our coÌ„demnation To be short so often as we think for what cause it is that the death passion of our Lord Iesus Christ hath done vs good let euery of vs put himself ouer vnto the iudgement seat of God and there we shall finde that we are worthie of death Now what is the rigour of Gods iudgemeÌ„t how horrible is his vengeance Surely it is euen to swallow vs vp to cast vs all down headlong into the bottomles pit of hell Howbeit because God spared not our Lord Iesus Christ but laide the rigour of his iudgement on him that hée became our pledge we may nowe be assured that God will no longer pursue vs nor call vs to any further reckoning neither yet punish vs according to our deserts and offences And why so Forsooth because Iesus Christ hath clearely discharged vs of them all Now this is true that God was neuer otherwise affected towardes his onely Sonne then as hée had pronounced when as hée saide Mat. 3.17 17.5 Ephe. 1.6 This is my beloued Sonne in whom I am well pleased heare him God then had long before saide that Iesus Christ contented him verie well and that in him was his whole delight And in déede as S. Paule to the Ephesians saith it were impossible for vs to be acceptable before the lord God in the name of his onely sonne without in the first place hée were the best beloued and in the highest degrée Notwithstanding this was no let to our discharge because God had laide his rigour vpon our Lorde Iesus Christ For although hée loued him yet would hée afflict him for our offences For hée had no regarde to the righteousnes sinceritie and perfection that was in him But rather tooke him as one that beare the person of all sinners vpon him Thus we sée howe Iesus Christ was charged with all our sins iniquities not that hée was any way guiltie of theÌ„ but would haue theÌ„ all to be imputed vnto him and take the reckoning vpon him and the payment Wée sée then howe the wordes of the Prophet are to be vnderstood when hée saieth that Iesus Christ was not crucified onely by the handes of men but that hée also stood foorth before the iudgement seate of God answered for vs and submitted him selfe to beare the burthen which wée were worthie to haue borne Marke also why hée sayeth 1. Pet. 2. 24. That hee beare all our sinnes and transgressions for so are also the wordes of Saint Peter who naming the Crosse meant to signifie Deu. 21.23 that that kinde of death which the sonne of God suffred was a visible and open testimony that our iniquities were layde vpon him because it was saide in the lawe cursed be hée that hangeth on trée Iesus Christ was hanged thereon to the ende wée might vnderstande and knowe Gala. 3.13 that hée was as one accursed in our behalfe according to the saying of Saint Paule to the Galathians For hée there telleth vs that therin wée are to consider of the wonderfull goodnesse of God and of the infinite loue of our Lord Iesus Christ to vs warde when as hée was not onely contented to dye for vs but suffred also a most cursed death to the ende wée might be blessed of God And although our sinnes and iniquities haue terrefied vs for it could not be chosen but that wée must be afeard of the iudgement of God when as we heare the thinges that are héere set downe to wit that wée are abhominable by reason of our thus offending our good God and that our conscience so telleth vs yet let vs be assured that hée will forgiue vs our sinnes receiue vs as his best beloued children yea euen as iust righteous people because our curse was abolished by this Gallow trée wheron our Lorde Iesus Christ was hanged Loe héere the meaning of the Prophetes spéech for the more liuely setting foorth of the matter Nowe hée eftsoones setteth downe That hee was afflicted because the correction or chastisement of our peace was laide vpon him hée set downe no straunge thing but declared him selfe more familiarly that hée might shewe howe the thing was to bée vnderstood and taken which was that our Lorde Iesus Christ was beaten and smitten by the hande of God to the ende wée might bée discharged And therfore hée beare the correctioÌ„ of peace which was due to vs. In déede some men vnderstand it that it was méete that our Lorde Iesus Christ should be thus punished for our sakes
thinke onely before baptisme For thus they reason little children say they receiue the grace of God and are pardoned of Originall sinne in baptisme by the power of the death and passion of our Lord Iesus Christ But say they whē we are once baptized then sin Iesus Christ alone is not sufficiēt to make vs acceptable vnto the Lord and to blot out the remembrance of our sins but we our selues also must make recompence And this is the cause of the deuising of their workes of superogation as to wander vp down lyke Rogs a Pilgrimage to haue many trentals of Masses such lyke diuelish inuentions So that if a man aske the Papists why the roge vp and downe a pilgrimage as they doo to sée their mowing apes and marmesets why they fast such and such a daye why they build Churches and why they cause masses to bee songe forsooth wyll they say euen to redéeme our selues before the Lord our God for it is very méete that when we haue vnderstood of our sins that we should make satisfactiō for thē to the end God might acquite discharge vs of the same Sée here how they make the death passion of our lord Iesus Christ of none effect so the papists are not able to go on one foot forward to do their deuotiōs but that they blaspheme God opēly deny the death passiō of our Lord Iesus Christ cast thēselues down into hel mouth thus we sée whether their diuelish deuotions which they cal good lead thē And therfore we are to obserue the words of the Prophet whē he saith that the correction of our peace was laid vpō our Lord Iesus Christ because that by his meane God is appeased set at one with vs for hée beareth all the sinnes iniquities of the world vpon him So thē let vs here note that when we sée what maner ones we are we shuld alwaies stād in feare because God is our enemie our iudge And besides wée must in the secōd place cōclude that there is no other meane either in heauen or yet in the earth to make vs at one with God but by the price which our lord Iesus hath paid satisfied euē by his death passiō Haue we this let vs then with bold chéere countenance come before our God yet not so but that we must alwaies humble our selues be ashamed of our sinnes Howbeit that wil be no let vnto vs but that we may frankly cal vpon our God as vpō our father neither coulde wee glorify our selues wtout he reputed vs to be iust al our debts payd because we are pardoned by the power of the condemnation which Iesus Christ suffred Thus we sée how this place must be practised of vs Marke also why hee saieth That wee are healed by his woundes In very déede we shal neuer bée able to sée throughly into our sinnes because hipocrisie blindfoldeth our eyes pride hath alwaies mighty rule ouer vs therfore wee greately deceiue our selues and make our selues beléeue that God is highly beholden vnto vs or els wée are so blockish as that wée neuer thinke to come to a reckoning Now it falleth out here that the Prophet sheweth that wée are but dead if it were not for the woundes of our Lord Iesus Christ and therfore that we must néedes séeke to be healed by him When then wée would féele the benefite which commeth vnto vs by the death and passion of the Sonne of God Let vs note that looke howe many sinnes as are rooted in our nature although they appeare not are euen so many deadly woundes and diseases I beséech you if there shall be an Apostume about the stomake of a man or in his bowels should it be euer a whit the woorse for the man if it were séene that it might be launced If a man then thinketh him selfe to be whole and sound because he will not sée his disease surely he must néedes be voide of all wit and reason And therefore our diseases must bée so much the more deadly when as they are secret and not knowne And ouer besides the sinnes which we beare about with vs the rootes of which are hid in vs there are sinnes in vs which we commit daily which sufficiently declareth that our nature is froward and cursed and that wée are altogether peruerted Wherfore since wée are wholly infected with spirituall leprosie and that our iniquitie is rotten in vs what shall wée doe in this case what remedie is to bée had Shall wée séeke for helpe at the Angels in heauen Alas they can doe no good and therefore we must go vnto our Lorde Iesus Christ because hée would bee disfigured euen from the crowne of the head vnto the soale of the foote would be al to wounded scourged and buffeted with one blow vpon an other crowned with thorns tyed fast nayled to the Crosse and at last persed through the side with a speare And here we see how wée are healed here is the right medicine for our disease wherwith we must be contented whervnto also we must apply our whole affection knowing that we are neuer able to be at quiet with our selues but that we must stil be extreamly tormented vexed were it not that Iesus Christ comforted vs and appeased the wrath of God for vs. Now when wée are sure of this it giueth vs occasion to sing praises vnto his holy name where before wée could doe nothing else but grone and be vtterly confounded And this is in summe the thing which we are to learne out of the words of the Prophet Now S. Matthew alledgeth this place Mat. 8.17 when he maketh mention of all the diseases which our Lord Iesus Christ healed how he made the blinde to sée the lame to goe the deafe to heare set a foote suche as were half dead sick of the palsie cast deuils out of mens bodies This saith hée declareth that it was not for naught that the Prophet Isaiah said that hée beare our infirmities and susteined our griefes Without doubt the Prophet speaketh not héere of bodely diseases Wherefore it séemeth that the Euangelist hath applyed this testimony but yll But hée in declaring that our Lorde Iesus Christ healed outward diseases meaneth to bring vs to an higher consideration because he would haue vs to beholde as it were in a figure the reason of his comming into the world And therfore whē we heare that our Lord Iesus Christ healed the sicke of the palsy but especially raysed the dead that hée also healed al maner of diseases let vs vnderstand euē in the view of the eye according to our grose weak capacities that he hath told vs that he is our spirituall Phisitiō let vs also learn as I haue alredy saide that all the vices wherevnto we are enclined are so many corruptions in our soules And as there are many euil humors in the body euē so likewise
Satan And therfore wée are so much the rather to make an obseruation of this doctrine That as God hath not set downe in the Law and saide You shall not serue mée this way and that as pleaseth you But placed and ordeined the sacrifices Ceremonies conteined in the Law thereon stay them selues without deuising any newe and strange kind of Seruice meane to obteine fauour grace Euen so likewise must we at this day be contented with the death and passion of our Lord Iesus Christe because we know that that is the only meane by which God will be mercifull fauourable vnto vs by which also he wil receiue adopt vs vnto himselfe Thus we namely sée what it is that the Prophet meaneth to offer héere vnto vs. Now it is moreouer said That he will prolong his dayes that he shall see his seed to be permanent that the wil or plesure of the Lorde shall prosper in his handes Héere he bringeth vs yet once againe back vnto the consideration of the glory excellencie of our Lord Iesus Christ to the end wee might be so muche the more assured that we may come vnto him for if hée had remoued in death as a vanquished person it had béen impossible for vs to haue béen euer iustified quickened by his grace For how could death a lone haue brought righteousnes life with it as of it selfe but because of the sacrifice of his death he rose again therin resteth our ful whole cōfidēce Thus we sée that we haue obteined victory ouer sin to the end we might be takē to be righteous death is abolished in vs that wée might haue life In déede this in the first place hath relation vnto the person of the Sonne of God For as wée haue alredy said hée dyed according to the infirmitie of his fleshe 2. Cor. 13. 4. howbeit the heauenly power of his holy Spirite was shewed in his resurrection and heereof hée gaue this testimony for these were his wordes destroy yée this Temple and within thrée dayes I will rayse it vp againe Iohn 2.19 Loe héere howe the Sonne of God as touching his person did sée a great age For hee rose not againe to shew himselfe vnto the worlde for a whyle and then dye againe But after hée had shewed himselfe vnto his Disciples and made them witnesses of his resurrection hée ascended into heauen and so exempted himself from all humane frailtie This then it is whereon wee must builde our faith in him when as wee sée him to haue in such sort ouercome death and the Diuell and triumphed ouer him as that after that hée was offered vp for a Sacrifice hée was receiued and exalted vnto this power and dignitie whereof mention hath alredy béen made But wée must also note by the way that all this belongeth to the whole body of the Church for it is not the purpose of Iesus Christe to separate himselfe from it Heb. 2.11 And in déede it is further said that hee shall see his seed True it is wée are called the brethren of Iesus Christe For wée coulde not bée called the children of god but by the same name And therfore hée who is the onely beloued must receiue and ioyne vs so vnto himselfe as that we might haue that by adoption which is onely his by nature howbeit this is no let vnto vs from being as children ingendred of his séede For what is the true séede of the Churche Verily euen the worde of the Gospell as Saint Peter telleth vs. 1. Pet. 1. 23. 25. And in déede it is the very selfe same which we haue already séene veryfied vnto vs out of the Prophet Isaiah That the worde of the Lorde endureth for euer because by it wee are made incorruptible Isaiah 40.8 whenas wee receiue profite thereby according to that measure that it is giuen vnto vs by the holy ghost this then is the séede by which wee are regenerate into euerlasting life Howbeit wee must fyrst come vnto our Lorde Iesus Christe And how commeth it to passe that the Gospell hath this office and Property to beget vs to bée the children of GOD Forsooth the reason is this because the blood of our Lorde Iesus Christe was a true séede to quicken vs. And therefore it is not for naught sayde héere That hee shall see a seede of long continuance or an euerlasting seede So then wee are againe to conclude that the benefit which our Lorde obteined by his resurrection was not particuler for him selfe alone But that wée might haue parte thereof and be called vnto his company because we are members of his bodie Nowe wée are héere by the way admonished not to séeke for one droppe of life in our selues but to take it wholly from our lord Iesus Christ Why howe will God then acknowledge vs to be his children Howe shall wée haue any place in his Church Howe shall wée be taken to be of his flocke Forsooth wée must come to this point Because wée are partakers with our lord Iesus Christ Thus wée sée howe God accepteth of vs this is our begetting and first birth And nowe let our fréewill men goe and brag of their frée will by which they suppose them selues to be readie to receiue the grace of God For what abilitie is hée able to haue to doe eyther good or yll that is not yet begotten in the wombe of his mother Wherefore let vs vnderstande thus much that since our chiefe and first creation is this that we are begotten in Iesus Christ that wée are able to doe nothing neither yet that any thing procéedeth from our power and strength but that all whatsoeuer wée haue commeth from that frée goodnesse of his whereof we are made partakers And this is the summe and effect of all that which wée haue to consider of But by the way to the ende wée might also haue a great deale the better taste of his death passion it is saide Because hee gaue his soule an offring for sinne to wit for satisfaction or for sacrifice that hee should see his seede For wée right well shewe that wée would blot out all hope of saluation if wée glorified not the goodnesse of God in the death and passion of our Lorde Iesus Christ And to say truely they that proudly disdaine to cleaue vnto our Lorde Iesus Christ because hée was crucified rightly declare that they haue not knowne the ende thereof For without it what should become of vs Surely wée shoulde haue no Church in the worlde there should be no saluation and to be short there should bée no hope of any goodnesse For without doubt wée should bée all remedilesse confounded lost and condemned without Iesus Christ had offred vp his soule bought vs againe by that onely meane 1. Cor. 6. 30. And for this cause the Scripture also oftentimes sheweth vs that wee were redéemed with no small price And thus much we
Seruant we haue before séene that it is no whit derogatorie from the maiestie of our Lorde Iesus Christ For although hée was Lord ouer all Creatures yet obteined he a newe gouernment in the person of a Mediatour and in our nature according to that saying of Saint Paule to the Philippians and as we haue also séene partly heretofore Phil. 2.9 for it was his meaning to become a seruant and to humble him selfe vnder that state and condition And therefore it was not in vaine that hée was called the seruaunt of God Now this ought to be no straunge thing vnto vs But this should be much more strange vnto vs that Iesus Christ being the verie Sonne of God Iohn 17.9 and coequall with God his Father in glorie should become a seruant to men as it is saide in the Gospell after Saint Iohn and so abase him selfe vnder this condition Mat. 20.28 as that hée woulde serue vs and yet notwithstanding it was so in déede Marke also why hée saide I was conuersaunt amongst you as a seruant and not as a Maister Nowe since it is so that Iesus Christ became so humble as to make him selfe the seruant of men it is not for naught then that hée is here called the seruant of God And to say the truth he could not otherwise haue redéemed vs. I speake now in respect that God his Father had so decréede it as we haue alredie heretofore sayde For I know that God could if it had pleased him haue saued vs without any meane But we are alwayes to presuppose that it was Iesus Christ which must purchase life for vs. And therefore for the bringing of this matter to passe it was eftsoones méet that he should become a seruant because hee could not otherwise haue yéelded his obedience vnto God his Father and without this obedience it was impossible for him to haue repaired our transgressions and iniquities Thus then we sée why he was called a righteous seruant To be short the Prophet doeth vs to wit that because we were and yet are rebels to God vntill such time as he hath reformed vs by his holy spirit and againe although after he hath giuen vs the touch of a good mind yet are we vnprofitable seruants and tryp and stumble euerie hand while and besides when wée shall thinke that the seruice which we doe him should be well accepted of him yet may it be verie well amended yea worthie to be reiected and therefore for the blotting out of our offences it was méete that the seruice and obedience of our Lord Iesus Christ should please God and that it should also carry with it a right and full satisfaction This then is the summe and effect of his meaning And herevpon we are to gather that Iesus Christ did not onely iustifie vs in that he was God but through the power of his obedience in that he tooke vpon him our nature and therein would accomplish and fulfill the lawe which was impossible for vs to doe because it was such a burthen as would haue pressed vs all downe and haue broken our neckes Forsomuch then as our Lord Iesus Christ forsooke himselfe for our saluation and became obedient vnto God his Father we sée in what sort he hath iustified vs. Now he speaketh also namely of his knowledge meaning thereby to expresse that it was not inough that our Lorde Iesus Christ performed in his own person all whatsoeuer that was necessarie for our saluation but that wee also should take fast hold therof by fayth And therefore knowledge is verie requisite For how many incredulous or vnbeléeuing persons doe we sée perishe vnto whom the death and passion of our Lorde Iesus Christ serueth to none other purpose saue onely for their greater condemnation because they treade his most holie and precious blood vnder their féete and vtterly refuse his grace which hee offreth vnto them Iohn 3.14 Numb 21.9 And so although our Lorde Iesus Christ be lyke vnto the Serpent whiche was set vp in the wildernesse for the healing of all diseases yet can we for our partes receiue no profite by him except we know him For as it was méete also that the brasen Serpent should be looked on in the wildernesse and without which looking on the byting or stinging of the Serpentes was alwayes deadly Euen so at this day is the Gospell vnto vs as a Scaffolde whereon to set vp our Lorde Iesus Christ or els lyke a Banner to represent him vnto our eyes 3. Cor. 4.1 that we might sée him a great way of To bee short The preaching of the Gospell as Saint Paule sayeth is not darke For we may in it beholde the grace of God appearing in our Lorde Iesus Christ or els the Deuill hath blindfolded our eyes But howe euer it is we are throughly to consider of that which is here spoken that Iesus Christ iustifieth not but by his knowledge In deede it is most true that the verie substance of our saluation must come from thence For when it is saide that we are iustified by Fayth this is not to exclude Iesus Christ neyther yet the mercies of God but rather to lead vs and bring vs vnto them But to the ende we might the easelyer come to the vnderstanding hereof we are to consider in the first place that we are not righteous of our selues since we must borrowe it of some other For if wee were able so to rule and order our life that it might be all in all answerable vnto the law and will of God then in déed we deserued that hee should accept vs. And why so Forsooth because he is to allowe of the good since he is the fountayne thereof for els hee shoulde deny him selfe And therefore if we coulde frame our lyues to agrée with the lawe of God and bee so perfect as hee requireth we should then without doubt be iustified by our woorkes and Iesus Christ as Saint Paul saith should profite vs nothing Collos 5.4 But contrariwise when we are driuen to borow our righteousnesse of our Lorde Iesus Christ and séeke it at his handes that is as much to say that we are as bare of it as we say as my nayle Wherefore let vs thus conclude that the whole worlde is condemned of sinne and God sheweth vs that wee are all accursed when as it is saide that wee must come vnto our Lorde Iesus Christ And thus much for this point Now to say the trueth the auncient Philosophers spake thus much of vertue and this hath béene alwayes a common opinion that God will accept of vs for our good life and conuersation But what are wee the better for all this For there was nothing but hypocrisie in the best liuers and in such as was thought coulde in no wise be touched and as for the rest they were altogether giuen to wickednesse But to speake of those who were thought of all others to bée the most able and renowmed people
were notwithstanding infected with verie gréeuous sinnes And therefore let men presume as much as they lust and think howe they will to liue vertuously yet when they haue done all they can and set downe many lawes and rules for their gouernment they shall neuer be able to be iustified before God by that meane And why so Forsooth because sinne hath taken suche déepe roote in vs as that it cannot bee pulde out of vs by mans helpe To bee shorte wee shall neuer bee iustified by goyng to Schoole with men although they teache neuer so muche what vertue is And that which is more Beholde God publisheth the lawe wherein is true and perfect righteousnesse for marke what Moyses sayeth Beholde sayeth hee I pronounce at this day both good and euill I shewe vnto thee the way both of life and death But by the way can wee bee iustified by it Can it so order vs as that God will take our life to bee good and holie 2. Cor. 3.7 Rom. 4.15 No surely it is all cleane contrarie For the lawe engendreth death redoubleth our condemnation and kindleth the wrath of God against vs. Thus wee see what tytles the holie Scripture giueth vnto it And therefore since the lawe of it selfe cannot iustifie vs how then is it possible for men by their doctrine statutes and ordinaunces make vs to be truely righteous Nowe if it be asked howe and wherefore the lawe is not able to iustifie the reason is alredie set downe It is true in deed that God declareth vnto vs in his lawe howe wee ought and may attayne vnto lyfe if so bee wee were suche as that there were no let in vs. Wherefore although the lawe of God speaketh vnto vs yet it refourmeth not our heartes For when God telleth vs and sayeth Beholde what it is that I require at your handes But if in the meane while all our desires affections thoughts bee altogether against that which hee commaundeth wée are not onely condemned But the lawe also as I haue alredie saide maketh vs so muche the more guiltie before the Maiestie of God For before the lawe was giuen wée sinned through ignoraunce but nowe wee so wittingly and willingly stande against him as that it séemeth we woulde euen despight him For we know that the seruant which knoweth his Maisters will and doeth it not shall be beaten with many strypes Thus we see why it â—e said that the lawe engendreth nothing els but wrath to wit that when wée haue béen instructed in it it kindleth God his wrath so muche the more against vs and bringeth with it death but howe Because forsooth we sée in it that we are condemned and vtterly cast away What is it so that it announceth not life no and yet by the way we cannot attaine theretoo And therefore we must be iustified after an other maner which is by the Gospell For God saieth not vnto vs in the Gospell Beholde yée shall doe this or that But hée saieth Beléeue that my onely Sonne is your Redeemer embraâ—e his death and passion as a remedie for all your diseases wash your selues in his blood and he shall purge you and ye shall bee made cleane therewith staye your selues vpon the sacrifice whiche hee hath offred vp vnto mee and then see in what sort you shal bee iustified Wherefore forsomuch as the Gospell bringeth vs back vnto our Lorde Iesus Christ and commaundeth vs to seeke for all our righteousnesse in him because he hath made full satisfaction for vs through the free mercy of God see howe we shall be iustified by his knowledge Rom. 10. And this is it which Saint Paule handleth in his Epistle to the Romanes For there hee maketh a comparison betweene the righteousnesse of the lawe and the righteousnesse of Fayth For he sayth that there is this righteousnesse in the lawe when as it sayeth Whosoeuer shall doe all these thinges shal liue by them For this is most true that if wee be able to fulfill all the commaundementes of God so that our life be in such sort ruled as that it is without spot or wrinckle God hath promised to receyue vs as righteous that wee shall be verie sure of our rewarde and not misse of it Marke then the certayntie that is in the lawe but tel mée who it is that doeth al that the law commandeth Surely we goe altogether backward and a man would thinks as I haue beforesaid that wée would go about euen to set our selues against God Thus we sée that the gate of the righteousnesse of the law is quite shut vp against vs and that there remayneth nothing els for vs but the very curse of God But in the Gospel it is saide behold the woorde is in thine heart and in thy mouth But how forsooth after thiâ— sort S. Paule speaketh of it and saith Rom. 10. â— That if wée will haue the word in our heartes and mouthes wée must come vnto Iesus Christe because it is hée which wryteth and imprinteth the doctrine of saluation by his holy spirite with which doctrine wée haue had our eares beaten vnprofitably and in vayne And therefore since our Lorde Iesus Christ putteth his word in our heartes let â—â— beséech him to graunt vs this grace as that we may haue a pure and frée affection to the end we might séeke in him whatsoeuer is wanting in vs. Thus wée sée howe wée shall bée iustified by his knowledge for it is out of al doubte that wée are no way able to bring any satisfaction of our owne with vs which may please God and to make this accompt as to say wée haue deserued O Lord that thou shouldest receiue vs but we should rather say we confesse O Lorde that wee are miserable sinners bound ouer so thy iudgement and it is impossible for vs to make satisfaction therto so that wée must néeds acknowledge that there is no sufficieÌ„cie in any but in Iesus Christ alone to make satisfaction for the same Wherfore we should most humbly coÌ„fesse this say that we are forlorne damned creatures vntil such time as our Lorde Iesus reacheth out his hand to pâ—â— vs out of the pit of hell Now here we confessed all this to be so And besides wee knowe that our Lorde Iesus also supplyeth all our wantes For if wée â—ée foule and filthie his blood washeth vs wherewith wee 〈◊〉 â—â—eane If wee bee fallen in debte not onelye vnto GOD â—ut also vnto Satan as too our enemie Ephe. 5.1 the payment was made â— the death and passion of the Sonne of GOD And if wée bée defyled and not to bée abidden the Sacrifice which our Lorde Iesus Christe offered is suche a sweete smelling sauour as that all our wickednesse is defaced Thus then we sée how we are iustified by the knowledge of our Lord Iesus Christ And according to this doctrine wée sée in the first place that we must not séeke far for our righteousnes because we shal find it in
it is true It should séeme then that his meaning is that wée ought not to make enquiry after these thinges No not so for that is not the thing which the father hath in his owne power whereof Iesus Christ spake vnto his Apostles that it is not for them to know of it but hée spake of thinges which hée reserued a part vnto himselfe and the knowledge of which is cléerely forbidden vs and therefore not for vs to know of it Now hée hath declared vnto vs the thinges which come by order of nature that winter must bée cold and Summer whot For if wée haue any great colde in Summer let vs vnderstand that such a peruerting of the order of nature commeth by reason of our sinnes and that for the horriblenesse of them wée iustly deserue that all thinges shoulde bée turned out of course Howbeit God ceaseth not to helpe all those things So thē since God hath declared this vnto vs hée hath not reserued it to himselfe alone For hée would not haue vs to imagine his power to bée a superfluous power but the thing which hée would not haue vs know hée so kéepeth backe as that wée shall neuer bée able to vnderstand it This saying then of Iesus Christ it is not for you to knowe the times seasons which the Father hath put in his owne power is as much as if hée had sayde Bée contented with that which I haue sayde vnto you and hold you there For if you would enter into disputation with him to enquire after that which he would not haue you knowe It woulde turne to your confusion séeyng hée hath not spared to let you vnderstande whatsoeuer hee thought to bée méete for you to knowe Nowe if wée woulde goe beyonde this this were as a man would say to set our selues against him Let vs sée then what we are to note out of this place to witte wée must learne to submit and kéepe our selues within a compasse and not séeke after that which God would not haue vs know and diligently vnderstand and search to know whatsoeuer hée woulde haue vs for to learne And ouer and besides all this let vs not bée too too inquisitiue and say Why is this and wherefore is that But let vs take héede of such curiousnesse as of a deadly Plague Now this can no man doe without euery of vs violently striueth against his owne nature for we are naturally inclined to such foolishnesse as to leaue the principall matter which is most necessary for vs and to occupie our heads about that which is neither necessary nor profitable but onely foolish and vaine curiousnesse as euery of vs for our own part sheweth himself As for example behold wée haue the Gospell the very fountaine of all wisedome which teacheth vs to beléeue in God to runne onely to him and cal vpon him to the end we might fight against all our carnall affections to submit our selues wholy obedient vnto him Loe this is the very meaning of our Lord throughout all the Scripture Now wée thinke this to bée but a small matter to vnderstand euery of vs séeketh to sticke vnto such thinges as God woulde not haue vs knowe wée woulde faine contruoll our Lorde and wee thinke hee had doone better if hée had doone otherwise Marke how it fareth with vs. And therefore as I haue said If we would put this doctrine in practise and not bée curious wée must euery of vs brydle his nature because it driueth vs into such imaginations whereby man is not contented to consider of God in the creation of the world although these workes therein are enough wherewith to satisfie vs. But what Wée forget euen those his workes which he wrought for our redemption a worke without length depth breadth and heigth and goe about to enquire why God so greatly busied himselfe in the creation of the worlde Ephes 3.18 séeing it is not yet seuen thousand yéeres since it was made But let vs note that before God created the worlde hée had made Hell to throwe suche curious searchers into And surely hée had great reason in it for ouer and besides that this curiositie of entring into such thoughts is worthie reprehension what a boldnesse is this to lift our selues vp against GOD in lifting vp our selues against his workes as though wée thought them not to bee good We sée therefore that we must content our selues with the things which God hath giuen vs to vnderstand for although we haue beheld them all our lyfe long yet haue we not haue had time inough to vnderstand the least part of them And let euery man know that he must obey whatsoeuer Iesus Christ hath saide and not enquire after that which the Father hath reserued to himself to wit the thinges which are not declared by his word Héereby we sée that he sheweth vs our vncapablenesse which hée more and more confirmeth in this that followeth saying But you shall receiue power after the holy ghost is come vpon you and then shall you be better able to vnderstand the thing whiche God hath declared vnto you In this Iesus Christ aduiseth vs that wee doo rashly in enquiring to vnderstand farther of any thing then God declareth vnto vs For it is as if wée who haue no winges would flye beyond the Moone séeing that if wée knew our state wée would be very warie how wée aduaunced our selues as wée are wonted to doo And héerein we are diligently to note this saying The power of the holy ghost comming vpon you Which is as much as if he had said vnderstand yee poore and miserable wretches What you are what spirite haue you to vnderstand so hie thinges how is it possible for these thinges to enter into you Learne therefore to humble your selues rather and acknowledge your ignorance and pray vnto God In summe wée haue héere a generall aduertisment that whiles God leaueth vs to our owne wittes we are as bruitishe as maye be and the least thing in the world will dull vs so that wee shall not be able to vnderstand the least percell of scripture although it be handeled before vs péecemeale And therfore this vnderstanding must come from God who of his méere goodnesse bestoweth it vpon vs. For although we haue the Scriptures expounded vnto vs it is none otherwise then as if the Sun shined vpō vs being stark blinde Wherfore there remaineth nothing for vs but to beséech the Lorde to helpe our ignoraunce Let vs now come to the seconde errour which is they woulde haue bene honorable at the first and besides they would haue lyued according to their harts desire without any paines takinge Now this is a falt which is common vnto vs all for there is neuer a man in the worlde but desireth to reigne with Iesus Christe in that euerlasting kingdome which he hath promised But when we are tolde of the bearing of his Crosse and of fightinge against Satan the world and our owne flesh when we
in doubte to bée drawne this way and that wee must altogether endeuour our selues to haue a regard to our consciences and then is Iesus Christe our Phisition who is able to remedy vs. And according to this doctrine let vs fal down before the Maiestie of our good God and acknowledge our offences beséeching him not to remember our life passed but to giue vs warning thereof to the end that wée being ashamed of our selues it would please him so to gouerne vs as that after this life wée might reigne also with him And so let vs say O Almightie God and heauenly father c. The fourth Sermon of the Ascention Acts first 9 AND when he had spoken these thinges while they beheld hee was taken vp an high and a cloude receiued him vp out of their sight 10 And while they looked vp stedfastly towarde heauen as he went behold two men stood by them in white apparrell 11 Which also said yee men of Galilee why stand ye gazing vp into heauen This same Iesus which is taken vp frō you into heauen shall so come euen as you haue seene him goe into heauen NOw we haue at this time to hādle the matter which S. Luke héere setteth down of the Apostles beholding of the Ascention of our Lord Iesus into heauen Now it is not enough for vs that we knowe the hystorie but wée are also to note that hée setteth downe this as a chiefe Article of our Faith and surely the Articles of our faith are not onely profitable but also necessary for our saluation Howbeit wée shall neuer profite our selues greatly by the Ascention of our Lorde without we know it to be true in déede And therefore Saint Luke saith that the Apostles sawe him ascend and saith besides that they abode stil gazing there vntill such time as they were told that they must tarry no longer but returne to Ierusalem to doe their office as was commanded them vntill the iudgement day Thus we sée what he saith of the Ascention of our Lorde to the end it might not be called againe into question Very true it is that is saide that they are blessed which haue beléeued and not séene Wherefore wée must beléeue this Ascention rather then if wée had séene it for since the Apostles see it Iohn 20.29 and tell vs of it it is not for vs any whit to doubt thereof Let vs nowe come to the wordes of S. Luke That a clowd receiued him vp out of their sight Now here might a questiō be asked why the heauens opened not that the Apostles might haue séen the glorious estate of our Lord Iesus But there was great reason why they should loose the sight of him by meane of a cloude because our Lord knoweth well enough our condition and therefore for the correcting of our high minds it is good we should be restrained Yea verily for if the Apostles had séene into heauen wée woulde haue taken occasion thereby to haue growne hautie as wée sée in déede we are thereto ouermuch giuen For we are too too mad headed and without modestie to desire to vnderstand euen those secretes of God which hée woulde not haue vs to knowe And therefore it was expedient that this clowde shoulde be betwéene them and him By this then wée are let to vnderstande that we must be humbled and not be so arrogant as to ascend vp into the heauens to search after the workes of the Lord. And this instruction are we to learne by this place Now it is saide that there appeared two Angels but Saint Luke calleth them men according to the common maner of the Scripture For because Angels are naturally spirituall wee cannot sée them except they shewe themselues in some visible shape Wée sée now the reason why our Lorde would from the beginning haue them appeare in mens shapes Howbeit he left alwaies som token with them that they might bée knowne to be Angels For if we vnderstand thē to be only as mortall men we would neuer do them that honor which vnto them apperteined which woulde derogate from the giuing credite vnto their message And therefore God alwaies set a marke on them that we might know them For beholde why it is héere saide Iohn 20.12 that they were clad in white apparrell and in the resurrection also of Iesus Christe they appeared in white garments Héerein then the mind of our Lord was to declare that wée should reuerently receiue them and vndoubtedly credite their message Thus I say we sée why S. Luke heere sayth that they were apparrelled in white garments Now we are héere to note all the circumstances of this matter for God would not haue any one of them to be lost nor yet ouerslipt such is his infinite wisedome ouer all the worlde If the Angels then haue such a Maiestie in their appearance vnto vs what shall we say of the glorious appearing of our good God For the brightnesse of God his glorious Maiestie is not only as the brightnesse of the Sunne but farre excelling the brightnesse of an hundred thousand Sunnes if they shoane héere all at once in the world So then whenas wée sée that the Angels should be so precious vnto vs as that wée should so wonderfully reuerence them we must consider what the Maiestie of God is to bée spoken of yea euen the very thinking of him shoulde cause vs meruellously to worship him and acknowledge our selues to be no body in respect of him who is maiestie it selfe And thus wée sée what is meāt by the speaking of the maiestie of Angels although they appeare but in mens shapes Now let vs come to their spéech Yee men of Galilee say they why stand yee gazing vp into heauen It is cōmonly thought that the Apostles were héere called Galileans by way of reproche for wée sée that the Galileans were of no greate estimation in the world And therfore this was the opiniō that went of thē as if the Angels should haue said O yée miserable blockheads know ye not that as hée is ascended vp into heauen that so hee shall also come againe Howbeit you perceiue not why this was thus spoken and in this sense And therefore let vs vnderstand that the angels called the Apostles galileans because they were taken to be such Iesus Christ was also so called and when the Disciples should haue béen accused to be of the company of Iesus Christ it was asked thē Matth. 2◠Are not you also of Galilée And sithēce the death of our Lord Iesus the wicked haue vsed this saying as may be perceiued by the wicked Apostate Iulian who at his death said Thou hast ouercome mée O Galilean being angry and dispited with Iesus Christ because he felt that hée had ouercome him And so were the Apostles called héere Galileans because they were taken for those countrie men Moreouer it is not without cause that the Angels héere reproue them For they knewe that Iesus Christe should ascend into
Paule saith that he dwelleth in vs by faith 1. Cor. ◠19 2. Cor. 6 1◠And therefore let vs not geue place vnto our foolishe dolteries but vnderstande it according to the meaning of S. Paule saying Knowe yée not that you are the Temple of the liuing GOD which dwelleth in you And so as God is inuisibly euery where and in all thinges euen so Iesus Christ communicateth himselfe with vs. And therefore when wée are vnited to him our soules are fedde with the very substance of his bodie although he be in heauen but it is through the operation of faith of the holie Ghost For Iesus Christ commeth not downe corporally Wherfore the papists are doltishly ignorant when they say that he commeth closely and hydeth himselfe vnder the bread and wine playing bo péepe Nowe since we know the meaning of these wordes let vs apply them to our vse we haue saide that the Angels promised the Apostles because they shoulde not thinke that they had lost his presence that like as they had séene him ascend into heauen euen so hee shoulde come downe agayne For what should his descending and the suffering of his death and passion do vs good if we hoped not to sée him againe But séeing it was promised vs that he should come againe to gather vs together vnite vs to himselfe what a notable comfort is this for vs. And therefore this was not spoken only in the behalfe of the Apostles but also for our behoofe and herein resteth our comfort that although we are separated from him a great long distance of yet wil he shew himselfe for our redemption And therefore wée may boldly lift vp our heades and ouercome whatsoeuer griefes may come vnto vs. By this we may very wel iudge whether we beléeue in Iesus Christ or not For when we heare it said that he wil come againe and then reioyce at it and féele his comming in our heartes it is a token that we haue a true beliefe in him But contrariwise if wée stande in doubte of that day and haue a mynde to put it of if it were possible this is a true token of our infidelitie Wée sée then that faith at this day is very rare to bee founde in all the worlde For to heare the day of his comming spoken of should bée a greate comforte to vs because it is the day of our redemption as Paule to the Romanes saith Rom. 8.23 Howbeit there are very few that beléeue it But if we bee sorie and grieued to heare it spoken that that day will come is this a token that we hope Iesus Christ to bee our Redéemer Surely our redemption was purchased by his death but yet when wee shall be ridde of this bodie no doubte of it wee shall then bee ridde of the bondage of sinne Loe what an acceptable thing death should be vnto vs. Howbéeit because the vniuersall redemption shal not be vntil the latter day we ought to grone as all the Creatures grone looking for that day because they are subiect to corruption by reason of our sinnes and desire to bée deliuered thereof Wée sée then that heauen and earth and all the rest of the Creatures within them doe desire the appearing of our Lorde Iesus Christ and shall not wee be more ashamed if wée haue no greater desire of his comming then in sensible beastes For wée haue not onely the knowledge which God hath giuen vs as mortall men but hée hath also giuen vs an vnderstanding to wishe and desire his comming And therefore Luk. 21.28 this is a verie notable true signe of infidelitie when as wée haue no desire to sée that day and besides if wee rere not vp our heades so often as wée heare this saying pronounced we sufficiently declare that we haue no fayth in Christ Iesus Moreouer as the faythfull are comforted by this sentence euen so must the wicked féele an inward feare of this comming And although they make a iest at it yet doeth feare and trembling possesse their heartes which is this that our Lorde Iesus putteth them ouer vnto his iudgement And the reason why many men take Iesus Christ for their Iudge Iohn 19.37 is this because they haue no will to receiue him when as God his meaning is to giue them him to be their Redéemer In verie déede there are a number which at this day make but a laughing game thereat yet shall they neither will nor choose Apoc. 1.7 but feele his heauy hande whom they had persed For there are some suche men vnto whom if the iudgement of God be named that wil answere and say Well Syr well we shall be sure to sée him but not vntill hée come As certeine of my gentle scoffers scoffed here vpon Tuesday last past who not onely made light account and set them selues against God in the Tauernes but also made a muster héere of their impyetie and shamelesnesse and because they woulde shewe them selues to be lyke the most impudent whores of the Stewes they came and scoffed at God and his word euen in the Church in the presence of all his faythfull Well let them scoffe at him and spare not yet shall they féele him I say whom they had pearsed And let them be sure that he will come yea that he will come For he is not ascended vp into heauen to suffer the wicked ones to scoffe at him but that hee will surely be reuenged of them and kéepeth a register of all their scoffes and scornes And since they wil not willingly come to a reckoning they shall neither will nor choose but receiue iudgement with their fathers and brothers the Deuilles Nowe since this doctrine is deliuered vnto vs for our instructiō let vs in Gods name learne to humble our selues and worship Iesus Christ for since he is Prince and Gouernour of the Angels whom they obey let vs follow them for company And besides let vs be well assured that we may boldly pray vnto him since hée standdeth for vs before God his Father Moreouer let vs comfort our selues if at this day we suffer much and let vs looke for that day of the Lorde whereat our Lorde Iesus hath promised to be to vnite vs vnto him selfe And according to this holie doctrine Let vs fall downe before the Maiestie of our good God and acknowledge our offences beséeching him that he will not suffer vs to walter our selues continually a sleape in them but awake vs and vnite vs vnto his Sonne And since hée hath called vs to the knowledge of him that it woulde please him to graunt vs the grace to profite our selues therein vntill such tyme as wée bée brought to that perfection wherevnto hée calleth vs. And so let vs all say O Almighty God heauenly father c. The first Sermon of the descending of the holie Ghost Actes second 1 ANd when the day of Pentecost or Whitsontide was come they were all with one accord in one place 2
in such sort neither but that he alwayes hath a great prerogatiue ouer his children for it is good reason he should be the head of his Church And to say the trueth the glory which hée communicateth with vs is not derogatorie from his neyther yet is it therby made any whit lesse howbeit we must be transformed as Saint Paule saieth to the Phillippians Phil. 3.21 and where wée are nowe so full of infirmities as is lamentable it cannot be chosen but that our life must be made like vnto the heauenly life of our Lord Iesus Christ And so when Saint Paule spake after that maner hée namely had regarde vnto the state of the faythfull as it is in this worlde For we are noted pointed at with the finger and our tongues pulde out wée sée howe the wicked and vngodly make a iest at the children of God and it is méete we shoulde bée made thus contemtible to the end we might learne to looke for no glorie here in this worlde Howbeit God will when it pleaseth him haue vs exalted aboue them all but his meaning in the mean while is that we should suffer such slaunders and reproches that we might looke vp into heauen and séeke for our triumph and victorie there For to what purpose were it for vs to be glorified and made much of here in this life and to haue God in the meane time to be dishonoured In verie déede the wicked with open mouth make a scorne of God and make no reckoning of them which wil not spit in his Maiesties face And would we then be honoured by them Surely if we should desire it must it not néedes be said that we are too too faint hearted Wherefore according to my first saying that forsomuch as the faithfull are at this present contemned and naught set by and that some laugh them to scorne and other some oppresse them so that their flesh is eaten to the bones and troaden cleane vnder foote therefore the Apostle calleth vs backe vnto the latter day saying That we shall at that tyme appeare wonderfull euen like vnto the Sonne of God him selfe for which cause let not vs feare but that the glorie which he wil giue vs shall so terrefie our enemies as that they shall be made our footstoole according to that saying of the scripture Howbéet Saint Paule here namely setteth downe who they are that must looke to be partakers of the glorie of the Sonne of God Psal 110. and hée declareth the fruites of all those that haue beléeued in these wordes Saintes For hée sheweth that they which are carried away with the pollutions corruptions of this worlde must not looke to haue any parte or portion in this enheritance nor yet be partakers of any thing which belongeth vnto the Sonne of God Neuerthelesse in this saying They which haue beleeued hée sheweth that fayth is the verie right springhead and beginning of all holinesse Thirdly hée sheweth that if our fayth be pure and right that it is impossible but that we must eftsoones be sanctified Thus wée sée thrée pointes which we are to obserue The first is That if we foyle and tumble our selues in our filthinesse and corruptions we are quite cut off from the Sonne of God and therefore let vs not looke to be any whit the better for his comming but call to minde the saying of the Prophet in these wordes Desire not the comming of the day of the Lorde Amos. 5. For it shall be a day of terrour and feare and not of health and ioy For by reason there were in those dayes a great number of hypocrites who cloaked them selues with the name of God the Prophet telleth them that it will cost them deare After the same verie maner shal we sée the most wicked at this day with opeÌ„ mouth and wyde throate say What I beséech you good Syr thinke you that we feare not God and that wée will not be as good Christians as the rest Thus no doubt of it will they say and yet in the meane while a man shall sée nothing in them but wantonnes and all vngodlines and as religious as Dogges and Swine And examine their lyues and we shall finde them altogether disloyall and faythlesse like Foxes full of treason periurie crueltie and bitternesse vnto their neighbours giuen to all kinde of harme and outrage and full of all corruption so that whosoeuer giueth them most they will be sure to be no losers They will kéepe open shop to take of all handes insomuch that they will not onely sell their fayth and credite but their honour and honestie also euen in open sight and will kéepe open fayre and market to vtter all wickednesse To be short they will shewe them selues extreame impudent contemptuous persons and yet forsooth they will not sticke to bragge that they are the frowardest men in all the Church of God and thinke that God will helpe them as if hée were greatly beholden vnto them And therefore as we sée it to be thus at this day euen so the Prophet speaking to those that were in his dayes saith What what kinde of bragges are these that you make of the Lordes comming Why thinke you to receiue any benefite by his comming No no But be assured that it will be a terrible and a most fearefull day to you And so according to my first saying we haue to note out of this place of Saint Paule that if wée would haue the comming of our Lorde Iesus Christ auaileable to vs and doe vs good and to be the Redéemer of our saluation wée must learne to consecrate our selues to holinesse of life and to separate our selues from the corruptions of the worlde and the fleshe And thus much for the first point But to the attaining héereof let vs note that we must begin with fayth according to that which we haue lately said For to say truely fayth Actes 15. 6. is the spring head of all holinesse as it is saide in the Actes where Saint Peter sayeth That God cleanseth the heartes of men by fayth And this was spoken to this end and purpose to shewe that whatsoeuer glorious shewe we make that we shall alwayes be corrupt and stinking before the Maiestie of God vntill such time as God cleanseth vs by the meane of fayth As for the third point we are admonished that if we haue a liuely fayth it cannot be chosen but that we must eftsoones be sanctified to wit that we cannot but be refourmed to the seruice of God and be consecrated to honor him And howe is that Forsooth because that wee embrasing Iesus Christ by fayth hée will dwell in vs according to the saying of all the whole scripture and namely Saint Paule vseth these words to the Ephesians Iesus Christ saith hée dwelleth in your hearts by fayth Ephe. 3.17 I beséech you tell mée doe not these thinges hang yll fauoredly together That Iesus Christ dwelleth in vs and we in the meane while giue our selues to all villainy and filthinesse Do wée thinke that hée will dwell in a Swine stie And therefore we must consecrate our selues vnto him Moreouer hée cannot be with vs but by his holie spirite And is not this the spirite of holinesse righteousnesse and cleannesse Will not this be a straunge medley when as we will bragge to haue fayth in Iesus Christ and yet liue wantonly and wickedly and be stayned with all the corruptions of the worlde This is as a man would say I holde the Sunne and it shineth not and as if a man would turne vpside downe the whole order of nature For it is more like that the Sunne should be without light then that Iesus Christ should be without righteousnesse And therefore let vs make this obseruation that we take not this cloake of hypocrisie vpon vs and say that we haue fayth in the Gospell and that we beleeue in good sadnesse without our life and conuersation be answerable and shewe that we haue receiued Iesus Christ and that through the grace of his holie spirite hée consecrateth sanctifieth vs to the obedience of God his Father We sée then that we must not come with falâ—â— ensignes to vsurpe this name of faith being a most holie thing And therefore let vs take héede we prophane it not But if we beleeue in the Sonne of God let vs effectually shewe that we haue done so And then no doubt hée wil make vs féele his power and giue vs grace paciently to tarry his comming And although we must in this worlde suffer many iniuries for his names sake yet shall we in the end be clothed with his glorie and righteousnes as hée hath promised which hée wil make vs féele so wée receiue it without doubting And now let vs fall downe before the Maiestie of our good God and acknowledge our offences beséeching him that after hée hath made vs to feele them that hée wil deliuer vs from them and because hée cannot doe it but that there must néedes bée an yll remnaunt left behinde that it would please him to support vs vntill such time as hée hath quite and cleane ridde vs of all this corruptible fleshe of ours and brought vs to his heauenly kingdome which wée wayte for at the comming of our Lord Iesus Christ And so let vs all say O almighty God and heauenly Father c. ¶ Jmprinted at London by Thomas Dawson for George Bishop 1581.