office Fifthly if it happen them too bée cast intoo prison and too bée put too torture for performing their dutie accordingly what shall they then doo Shall they denie Chryst in no wyse But they shall sende theyr Disciples vntoo Chryst not fearing them that an doo no more but kil the body but him rather who as hée can destroy bothe body and soule so also can hée saue them bothe Thus much is spoken bréefly concernyng the first place ¶ Of the second ARt thou hee that shall come or doo vvee looke for an other The errour of Iohns disciples conâ—erning y e Messias gaue occasion of this message and demaunde For they béeing partly offended at the outward appéerance of Chryst as it appereth by the Lords answer and partly béeing begiled through affection too theyr maister mystooke Iohn too haue béen the Messias Iohn too the intent too rid his disciples of this errrour sendeth them too Chryst too enquire of hym whether hée were the very Messias or whether some other were styll too bée looked for that by this meanes they myght bothe by words and déedes of Chryste himselfe bée more fully instructed concernyng Chryste that he was the true Messias and not Iohn Iohn then sendeth not his disciples to Chryst for that he himselfe douted of Chryst but too procure the saluation of his douting disciples Let vs therefore learne of Iohn too haue a lowly opinion of our selues that wée take not any thing vppon vs arrogantly And let vs learne of his disciples to performe obedience too our superiours and specially too them that by woorde and lyfe doo send vs the right way to Chryst. ¶ Of the third BUt what aunswereth Chryst Go and beare Iohn vvoord vvhat ye heare and see The blinde see the lame vvalke the lepres are clensed the deafe heare the dead rise ageyne the poore receyue the glad tydings of the Gospell and blissed is he that is not offended at mee This answer conteineth foure things signes vndoutedly shewing the true Messias the image of the Churche in thys life to whome the Gospell perteyneth and an admonition that no man should bée offended at the outwarde appéerance of Chryst and his Church The proofe that Iesus himselfe is the very Messias is this Whosoeuer by his owne power giueth sight too the blinde to the criples ablenesse too go vpright to the lepres helth too the deafe hearing to the dead lyfe and preacheth the glad tydings of the gospel too the poore that is to say too the consciences that are broken and sorowful with the féeling of sinne Hée out of all doubte is the true Messias For Esay prophesieth of the Messias in these Ye weake hearted bée of good comfort feare not Behold your God shall bring a discharge of vengeance God himself shall come and saue vs Wherby shal we know him the Prophet answereth Then shall the eyes of the blinde bée opened and the eares of the deafe shall heare and the lame shall leape as a hart and the toongs of many shal be loosened And the same prophet sayth The spirit of y e Lord is vpon mée bicause he hath annointed mée to preach glad tidings to the poore that I should remedie them that are broken in heart and preach libertie too prisoners and let them out that are shut vp In as much then as yée sée mée according too the foresayings of the Prophets too perfourme these things by mine owne power why doo yée not acknowlege mée to be the Messias And so Christ by this demonstration proueth himselfe to be the true Messias and teacheth that it is his office too giue aide too the miserable and afflicted Furthermore y e image of the church kingdom of Christ is séene héere to be despised before the world The hearers of Christ are the poore the sick and the despised in the sight of the world vnto these doth Christ preach y e way of saluation and healeth their diseases And like as he did then heale the diseases of the body euen so at this day healeth he the coÌ„sciences of sinners wouÌ„ded with sin bringeth spiritual gladnesse to their hartes whiche thing they féele in very déede which in true inuocation doo heare the voice of the Gospel Where he sayeth that the poore receiue the glad tydings of the Gospell he sheweth to whom the Gospel belongeth namely to the poore that is to say to the broken in hart for the filthynesse of their sinnes Whereupon it is sayd in the psalme A sacrifice too god is a troubled spirite a contrite and humbled hart O God shalt thou not despise And an other Psalme Whiche healeth them that be of a broken harte And Esaye the .57 GOD dwelleth with the broken and lowly spirite too quicken the spirite of the lowly and too quicken the heart of the broken The Gospell then perteineth only too such as féeling their owne sinnes are sorie for them and are afrayde of Gods iudgement and cast away purpose of sinning any more The Gospell therfore is a ioyfull tydings of the forgiuenesse of sinnes and a comfort in the heart through the woord and the holy ghost which belongeth vntoo them only that repent and beléeue the Gospell receyue remission of theyr sinnes are endued with the rightuousnesse of Chryst which béeing imputed too them for theyr owne they appéere as ryghtuous in the sight of God are endued with the holy Ghost and being now made a newe creature in Chryst beginne too obey Chryst through Faith and endeuer daily too abounde in all knowledge and vnderstanding Philip. j. The Lords admonishment Blissed is hee that is not offended at mee giueth an inckling héere first that Iohns Disciples were offended at the person of Christ secondly it warneth all men in generall not too bée offended at the outward appéerance of Chrystes kingdome so as they should eyther not receiue the Gospell at all or else hauing receiued it should reiect it after which sort many are in all times offended Cicero in his time was so offended at the bondage of Gods people that hée would not receiue the Doctrine of the Churche Euery citie sayth hée too Laelius hath his peculiar religion and wée haue ours Though Hierusalem were in prosperitie and that the Iewes were in quietnesse yet notwithstanding should wée for the glory of our Empyre the maiestie of our name and the traditions and customes of our auncetors holde scorne of the superstitions of their religion and now much more bicause that nation hath shewed what good wil it beareth to our empire by warres and how déere it is too the Gods immortall in that it is subdued and let out too ferme c. These foure things doo the Papistes also boast of at this day Glorie maiestie of name traditions of elders Lordship But Christ in this place biddeth vs take héede that wée suffer not our selues too be deceiued with such ghosts but rather that we should ioyne our selues with the litle and despised flock which heareth the voice of
light of the Gospell Ageinst the giltinesse of sinne Chryste is vntoo vs rightuousnesse For his obedience is imputed too vs that beléeue so as now wée may appéere in Gods sight not as sinners but as righteous persons Ageinst the vices and lustes naturally bred in our fleshe Chryste is vntoo vs sanctification while by the vertue of the Resurrection he sanctifieth vs through the holy ghost Ageinst the feare of endlesse damnation Chryste is vntoo vs redemption These foure benefites of Chryst doth Paule ioyne togither in the first Epistle too the Corynthians and the first Chapter in these woords God hath made Chryste vnto vs wisdom rightuousnesse sanctification and redemption Hée therefore that desireth this highest and vtmost benefite must spéedely passe foorth vntoo it by the former as by steppes For assoone as any man hath lerned Chryst he must beléeue in him when he beléeueth in him he must be sanctified with his spirite that is to say he must after the example of Chryst risen ageyne lead a new life After this newe life shall at lengthe folow full deliuerance in the last iudgement when he shal render vnto euery man according too his déedes Let this therfore wherof I haue now spoken bée the thirde frut of our Lords Resurrection namely that wée liue a new life after his example Héerevntoo tendeth that saying of Paule If ye be risen ageyn with Chryst sauor the things that are aboue The fourth frute of the Lords Resurrection is that it is bothe the cause and the warrant of oure Resurrection by which the soules of the dead shall be ioyned ageyne too theyr bodyes at the second comming of Chryst when he shal come too iudge the quick and the dead Héerevppon Paule 1. Cor. 1◠chapter disputeth at large and handleth this poynt Christ is risen from the dead Ergo wée shal rise ageyn also 1. Thes. 4. For if wée beléeue that Chryst Iesus died and is risen ageine so shall God also reise vp with him those that are faln a sléepe through him And Iohn in the .v. Chapiter The hour shal come in which all that are in their graues shal héere his voice and come forthe They that haue done good too the Resurrection of life and they that haue done euill to the Resurrection of iudgement Héere is mention made of a double resurrection that is to wit of life and of iudgement The Resurrectiō of life is that which he promised too them that haue done well The Resurrection of iudgement is that which he threatneth to those that haue done euill Héereunto also perteyneth that saying of Paule in the tenthe too the Romanes This is the woord of faith which we preach If thou shalt acknowledge the Lord Iesus with thy mouthe and beléeue in thy hart that God hath raised him from the dead thou shalt bée saued that is to say thou shalt rise ageine to the Resurrection of life and euerlasting saluation And these things are bréefly spoken concerning the Resurrection of our Lorde wherby first of all is to be confirmed our faithe concerning the Article of the Resurrection Secondly is to be confuted the erroure of the Iews which denie Chrystes Resurrection And so shall we be putte in minde of the frute of his Resurrection that by the same wée also may in this life rise from sinne and at length in the last day rise to the Resurrection of lyfe through Iesus Chryst our Lord to whom with the father and the holy ghost be honor praise and glorie for euermore Amen The second Holyday in Easter weeke ¶ The Gospell Luke xxiiij ANd behold tvvo of his disciples vvent that same daye too a tovvne called Emaus vvhiche vvas frō Ierusalē about .lx. furlonges and they talked togither of all the things that had happened And it chaunced vvhyle they commoned together and reasoned Iesus himselfe drevv neere and vvent vvith them But their eyes vvere holdē that they shold not knovv him And he sayde vnto them vvhat maner of communications are these that yee haue one too an other as ye vvalke and are sadde And the one of them vvhose name vvas Cleophas aunsvvered and sayde vnto him art thou only a stranger in Ierusalem and hast not knovvne the things vvhich haue chanced there in these dayes he sayd vnto them vvhat things And they sayd vnto him of Iesus of Nazareth vvhiche vvas a Prophet mighty in deede and vvord before God and all the people and hovv the high preests and our rulers deliuered him to be condēned to death and haue crucified him But vvee trusted that it had bin hee vvhiche should haue redemed Israel And as touching all these things too day is euen the thirde daye that they vvere doone Yea and certain vvomen also of our company made vs astonied vvhich came earely vntoo the Sepulchre and founde not his bodye and came saying that they had seene a vision of Angels vvhich sayd that he vvas aliue And certaine of them vvhiche vvere vvith vs vvent too the Sepulchre and found it euen so as the vvomen had sayde but him they savv not And he sayde vntoo them O fooles and slovv of hart too beleeue all that the Prophettes haue spoken Ought not Chryste too haue suffred these things and too enter intoo his glorie And he began at Moyses and all the Prophets and interpreted vntoo them in all Scriptures vvhich vvere vvritten of him And they drevve nigh vntoo the tovvne vvhiche they vvent vntoo And he made as though he vvould haue gone further And they constrayned him saying Abide vvith vs for it dravveth tovvards night and the day is farre passed And he vvent in to tary vvith them And it came to passe as he sate at meate vvith them he tooke bread and blissed it and brake and gaue to them And their eyes vvere opened and they knevv him and he vanished out of their sight And they sayd betvveene themselues did not our harts burne vvithin vs vvhile he talked vvith vs by the vvay and opened too vs the Scriptures And they rose vp the same houre and returned too Ierusalem and founde the eleuen gathered to gether and them that vvere vvith them saying the Lorde is risen in deede and hath appeared to Simon And they told vvhat things vvere done in the vvay and hovv they knevve him in breaking of bread and they beleued them not And it vvas tovvard euentide the same day vvhich vvas one of the Saboth and the dores vvere shut vvhere the disciples vvere gathered togither for fear of the Ievves The exposition of the text THe summe of this storie is that Christ y e same day y t he arose appéered to two of his disciples as they were going to Emaus now this Emaus was a town almost .ij. miles of frō Hierusalem and commoned with them concerning the Messias Whome when he had instructed and made himselfe knowne too them in breaking of bread he vanished out of their sight And they béeing certified of his resurrection returned by and by too Hierusalem and
secondly for that we be made partakers of his flesh and of his Godhead and thirdely for that by it we communicate and are vnited togither one with another Moreouer by this supper is ment that wée are spiritually nourished and susteined or fed with the body and blud of Christ. For like as bread and wine doo nourish encrese preserue and comfort mens bodyes So doth Chrystes body blud nourish encrease preserue and comfort our soules vnto euerlasting life if so be that true fath bée found in vs. What is the signification of this Supper in respect of the time to come This holy supper signifieth that by the power of Chrysts body raised from the dead our bodies also shal one day rise ageyn that they may be made like vnto the glorious body of Chryst. Wherevpon Paule sayth If Chryst bée risen agein wée also shal rise ageine that we may enioy the cōtinual presence of Chrysts body for euermore Whervppon certein of the holy fathers haue termed this Supper conduct money bicause it putteth them that receiue it before their death in mynde that Chryst is vntoo them the passage from these troubles to eternal blisse What is the signification of the Lords Supper in respect of the euerlastingnesie It is a perpetuall warrant of Gods fauour towards men at no time subiect vntoo chaunge and therfore the Lord himselfe calleth this his supper the newe Testament as which shall neuer become olde at any tyme. How be it too the intent this thing may be vnderstood more cléerly I will as bréefly as may be declare what things are most méete in euery Testament and how all those things which ought to méete in euery last wil or testamēt doo méete héere and moreouer what the new testament is In euery testament or last wil there be fiue things First the Testator that maketh the wil. Secondly the goods which the Testator bequeatheth Thirdly the heirs that are made Fourthly the death of the testatour And fifthly the conditions that are to bée kept of them that are made heires by the wil. In this new Testament the testator is Chryst. The heritage is the possession of eternall life The heires are the children of God that is to say al that beléeue in Chryst. The death of Chryst the testator folowed presently after For he died was buried and rose ageine the third day The conditions too bée obserued of the heyres that are named are that they should beléeue in Chryst and obey him and continue in innocencie of life vnto the end And if they fall intoo sinne that they earnestly repent them before their death Héerevppon wée may now in this wise conclude what the new Testament is The new Testament is is an euerlasting couenant stablished by the death of the Testator Iesus Chryste concerning the grace of God the forgiuenesse of sinnes and the frée gift of eternall life promised too all nations people that beléeue in Chryst crucified ¶ Of the second WHen Paule sayth Let a man examine himselfe and so eate of that breade and drinke of that cuppe for hee that eateth vnvvorthely and drinketh vnvvorthely eateth and drinketh his ovvne damnation These woords of Paule confirme foure things First that the vse of the Supper ought too bée in the church Secondly that it is necessary for men to trie themselues before they vse this Supper Thirdly that hée which receiueth thys Supper vnworthely dooth sinne most gréeuously And fourthly that this supper is too bée ministred onely vnto those that are able too examine themselues I will speake of the second only that is to say how euery man ought to examin himselfe that mindeth too vse this Supper too his behoofe How then must he proue himselfe that will vse this supper That doth Paule teach the seconde Epistle too the Corinthians and y e .xiij. Chapter in these woords Examin your selues whither you bée in faythe examine your selues Know yée not your selues that Chryst is in you By which woordes is vnderstoode that rightful triall consisteth in this that true Fayth and the presence of Chryste bée felte in vs that is to say too vse plainer woordes He is tried and cōmeth woorthely too Chrystes holy Supper that commeth too it reuerently in the feare of God in true repentance in true faith and with a Godly purpose And on the contrary parte he that preaseth to it vnreuerently without the feare of god without true repentance without true faith and with purpose to sinne commeth vnworthely not making difference of the body and blud of the Lorde and hée eateth his owne damnation Therfore whosoeuer approcheth too this supper and hath a purpose to continue in his sinnes he is a blasphemer and receiueth the sacrament with Iudas But too the intēt rude people shold not rashly presume to come to this supper the discipline of confession absolution is instituted in our churches too very good purpose For this discipline auaileth greatly to this that a man may orderly examine himselfe Howbeit too y e intent we may iudge aright cōcerning cōfession and absolution first it is too bée known that as there bée two sorts of cōfession so there be two sorts of absolution also One kind of confession is to God only that is too wit when a man confesseth his sin before God acknowledgeth himself to bée a sinner and desireth forgiuenesse for Christes sake without such confession none of ful yéeres is saued In this wise did Dauid confesse himself when he sayd Haue mercie on mée O God for I haue sinned against thée Enter not into iudgement with thy seruant for no man liuing shal bée iustified in thy sight So confesseth Daniel himself when he saith Wée haue sinned and done amisse with our fathers So did y e publican whē he durst not lift vp his face vnto heauen but strake his brest saying O God be mercifull too mée ◠sinner Unto this cōfession aunswereth the absolution that is giuen by only God And this is done when a mā beléeueth his frée promise For whosoeuer beléeueth is iustified from sinne that is to say set frée from sinne For sith that sinne is a falling away from the lawe will of God with a binding vntoo euerlasting death damnation vndoutedly absolution must be the releasing of the beléeuing man from that bonde wherby he is bound to euerlasting death and damnation So was Manasses assoyled so was Dauid so was the théefe vppon the crosse so was Mary Magdalene So are we assoyled dayly when we say with a true heart I beléeue the remission of sinnes and when we pray with faith forgiue vs oure trespasses Let this suffize concerning the first kynd of confession and the absolution of the same An other Confession is of Discipline when a man for counsell instruction and confirmation of his Faith commeth to the minister of the Churche acknowledgeth himselfe a sinner craueth comfort and desireth too bée instructed with Gods woord too the intent his conscience may be made quiet In
was paste Mary Maudelin and the other Mary whiche is called Iacobie and Salome and Ioanne and the other women that were with them whiche came with Iesus out of Galilee broughte and made readye sweete odours that they mighte come and anoynt Iesus For they had rested the Sabboth daye according too the commaundement At euentide of the Saboth whiche dawneth toward one of the Sabbothes that is too say very early in the morning before the breake of the day while it was yet darke the firste daye of the weeke they wente foorth and came too the Tumbe by the Sunne rising bringing with them the odours whiche they had prepared And beholde there was a greate earthquake For an Angell of the Lorde came downe from Heauen and comming too the Tumbe rolled the stone from the mouth of it and satte downe vppon it And his countenaunce was lyke lyghtening and his raymente as white as Snowe And the watchemen for feare of him were astonnied and became as deade men And the women sayde among them selues VVho shall rolle vs the stone from the mouth of the graue For it was an exceeding greate one And when they had looked backe they sawe the stone was rolled from the graue And entring intoo the graue they founde not the bodye of the Lorde Iesus Mary Magdalene therfore ran too cary tidyngs of these things And it came too passe that while the women were amazed in their minde at the matter bycause they hadde not founde the body of Iesus Beholde two men stood by them in bright rayment and when the women were afrayde and cast down their countenaunce too the ground they sayde vntoo them VVhy seek yee the lyuing among the deade Hee is not heere but is rysen Remember what he tolde you while he was yet in Galilee saying That it behoued the Sonne of man too bee betrayed intoo the handes of sinners and too bee crucifyed and too rise ageyne the thirde day And they remembred his woordes and departing backe from the Tumbe they afterwarde reported all these things too the eleuen and too all the reste And when they tolde these things too the Apostles their woords seemed too them too bee doting fooles and they beleeued them not VVhen Mary Magdalen ran away as it is sayde shee came too Simon Peter and too that other Disciple whom Iesus loued and sayde vntoo them They haue taken away our Lord out of his graue and wee knowe not where they haue bestowed him Peter therefore rose vp and that other Disciple and went too the graue And they ran bothe toogither and that other Disciple outran Peter and came firste too the graue and when hee had bowed him selfe downe hee saw the linnen clothes lapped vp yet wente hee not in Then came Simon Peter following him and entred intoo the graue and sawe the lynnen clothes lie and the napkin that was aboute his heade not lying with the lynnen clothes but wrapped toogither in a place by it selfe Then wente in also that other Disciple whiche came firste too the Sepulchre and hee sawe and beleeued For as yet they knewe not the Scripture that hee shoulde ryse ageyne from the deade The Disciples therefore went ageyne too their owne home And Peter maruayled at that which had happened Mary stoode without the Sepulchre weeping And as shee wept shee bowed hir selfe intoo the Sepulchre and sawe twoo Angelles in white sitting the one at the heade and the other at the feete where they had layde the body of Iesus And they sayde vntoo hir woman why weepest thou Shee sayde vntoo them For they haue taken awaye my Lorde and I wotte not where they haue layde him VVhen shee had thus sayde shee turned hir selfe backe and sawe Iesus standing and knew not that it was Iesus Iesus sayde vntoo hir VVoman why weepest thou whom seekest thou She supposing he had bin the Gardener sayde vntoo him Sir if thou haue borne him hence tel mee where thou hast layed him that I may fet him Iesus sayde vntoo hir Mary Shee turned hir selfe and sayde vntoo him Rabboni which is too say maister Iesus sayd vntoo hir touch mee not for I am not yet ascended too my Father But go too my brethren and say vnto them I ascend too my Father and your Father too my GOD and your God This is that Mary Magdalene out of whom Iesus had cast seauen Deuils to whō when hee was rysen hee shewed him selfe first in the morning the first day of the weeke Shee going hir way tolde the Disciples that had bin with him mourning and weeping that shee had seene the Lorde and that he had spoken suche things vntoo hir And when they heard that he was aliue was seen of hir they beleeued it not And the women entring into the Sepulcre sawe a yong man at their right hande clothed in a long white garment and they were afrayde For it was an Angel of the Lorde And hee sayde vntoo them Bee not afrayed for I knowe that yee seeke Iesus that was crucified hee is not here hee is risen as hee said come and see the place where the Lord was put and go quickely and tell his Disciples that hee is risen from death And beholde hee wil go before you intoo Galilee there yee shall see him Loe I haue tolde you And they departing quicklye from the Tumbe wente their wayes with feare and great ioy and ran to bring his Disciples woord And they trembled and were amazed and tolde no body anye whit of it for they were afrayed And as they wente too beare woorde of it too his Disciples beholde Iesus met them saying All haile And they came and hilde him by the feete and woorshipped him Then sayde Iesus vntoo them bee not afrayde Go and tell my brethren that they go intoo Galilee and ther they shall see mee VVhen they were gone beholde some of the keepers came intoo the Citie and shewed vntoo the highe Preestes all the things that were happened And they gathered them toogither with the Elders and tooke counsel and gaue large money too the Souldyours saying say yee that his Disciples came by night and stole him away while yee slept And if this come vntoo the Presidents eares wee will appease him and saue you harmelesse And they tooke the money and didde as they were taughte And this saying is noysed among the Iewes vntoo this day The exposition of the text THis feast is the highest of al feasts wherin is set foorth vntoo vs the Article of our Lords resurrection from the dead that the third day according too the Scriptures whoo by his glorious resurrection as hée was conquerour of death sinne and the Deuil so became hée the redéemer of al them that shall not refuse too beléeue in him It is a custome in this feast too entreat out of the storie of the resurrection concerning the benefit or frute of the same of the vse therof all whiche things this present Gospell conteyneth It is tolde by the
good his owne promises For he promised his Disciples that after hée had bin deliuered too the Gentiles and mocked of them he should be put too death and rise ageine the third day And he preuented not the third day bicause all men might certeinly know that hée was dead in déed Therfore by lying fortie houres in his graue he shewed himselfe too haue bin dead in very déede And why he delayed not his resurrection til the last day there are right weightie causes ready too be shewed The first is bicause it was written Thou shalt not suffer thy holy one too sée corruption For Chrystes body might not rot in the graue First for that it was made of the bloud of the moste chaste virgin by the woorking of the holy ghost Secondly for that as long as hée liued in this world he kept it pure and vndefiled Therfore had it bin vnméet that suche a body should haue become woormes meat The seconde cause why hée delayed not his resurrection is our hope For thus sayeth Peter Blissed bée God the Father of our Lorde Iesus Chryste for begetting vs ageine too a liuely hope throughe the resurrection of Chryste from the dead The third cause is that hée should be the first of them that rise ageine For like as Adam was the firste that appéered in mortall body by reason of sinne so ought Chryste too bée the first that should appéer in immortall body iustifying vs and healing our bodies from eternall death And although wée shal all rise ageine and that others besides Chryst haue risen ageine Yet is there excéeding great difference betwéene the resurrection of Chryste and of other men For first Chryst rose ageine by his owne power whiche thing no man coulde euer doo saue onely hée Secondly the other that were raysed as the widowes sonne the ruler of the Sinagogs daughter and Lazarus and others rose too die ageine But Chryste rose too liue for euermore Besides this Chrysts Resurrection differeth from the Resurrection of other men in frute and efficacie For Chryste by his owne power rayseth vp others which thing was shewed in the Garden where he was buried and rose ageine at the rising of the Sunne Lastly Chrysts rising ageine differeth from oures in time also For as it is already shewed and as we knowledge in our Créede Chryst rose ageyne the third day but our Resurrection shall bée delayed till the last day For then shall appéere the euerlasting life and endlesse righteousnesse which he shall giue too all his that is too say too all them that beléeue in him Thus much concerning the second place why Christ rose ageine the third day and how his resurrection differeth from oures that by the Resurrection of Chryst wée may conceiue liuely hope of the euerlasting and incorruptible heritage in heauen ¶ Of the thirde NOw remayneth the thirde place concerning the frute of Chrysts Resurrection which is more plentifull and abundaunt than that it may bée expressed by mannes tung Paule saythe that by Chryste all things are restored in heauen and in earth For first Chryste by comming out of his graue sheweth himselfe conquerour and triumpher ouer Death Hell and Sathan and so maketh good the promisse vttered concerning him in times past The séede of the woman shall treade downe the Serpents head whiche Prophecie Iohn expounding sayth Chryst appéered too destroy the woorkes of the Deuill How bée it as too vs warde that are men for whose saluation he came downe from heauen was made manne dyed and rose ageyne there are foure sundrye kindes of frutes of Chrystes Resurrection too bée considered For Chrysts Resurrection is first our Iustification Secondly the power whereby sinne is subdued in vs thirdly an example of newnesse of lyfe the cause therof and fourthly the cause of our resurrection and a most assured warrant of the same Of these foure maner of frutes I will speake in order Therfore the first frute of our Lordes resurrection is the iustification of vs of which frute Paule speaketh in y e fourth too the Romanes Hée died for our sinnes and rose ageine for our iustification And Daniell in his .ix. Chapter Iniquitie shal bée taken away and euerlasting righteousnesse shal bée brought in To the intent this frute may bée the swéeter wée must consider of how great value it is Wée are borne in sin and subiect too Gods wrath Ephes. 1. Wée are all by nature the children of wrath The reward of sinne is death Ro. 6. frō this death are wée deliuered by the resurrection of Christ. For by Christ wée are quit from the gilt of sinne and so consequently from eternall death Héervpon commeth that saying in the Apocalips Blissed and holy is he that hath his part in the first resurrection for vpon them hath the second death no power but they shal bée préests of God of Chryst and they shall reigne with him For as the first death is by Adam so the first Resurrection is by Chryst. Héervntoo also perteineth this saying Blissed are they that wash their garmentes in the Lambes blud that they may haue power in the trée of life and may enter in at the gates of the Citie The second frute of our Lords Resurrection is that it is the power whiche is shed intoo the beléeuers which maketh them able too ryse from vices vntoo vertue This power is bestowed vppon vs in Baptim and confirmed in the Lordes Supper so that wée bée not behinde hande with our partes And yet this power is felt in those only that are borne agein of immortall séede 1. Peter 1. The thirde frute is the example For as Paule sayeth Chryste rose ageine too the intent wée might walke in newnesse of lyfe Those therefore that folowe their owne vices liuing wickedly vnclenly doo testifie by their own doing y t they despise Chryste whose Resurrection is set before vs as a glasse to sée how we ought too leade our life For they think that Chryst was scourged crowned with thornes and shed his blud vppon the altar of the crosse too the intent that they may giue ouer themselues too all outragiousnesse tyranny pryde and lusts and after this maner as much as in them lieth they crucifie the sonne God of new agein We therfore who couet not only to be called but also to be the same that we are called that is to say Christians must think vppon the mater as it is in déede namely that Chryst dyed for the clensing of suche mennes sinnes as receiue Faith with him and liue in true repentance by mortifying the old man and quickening the new man There bée foure euils wherewith men are burthened ignorance giltinesse of sinne vices and feare of endlesse damnation Ageinst ignorance Chryste is vntoo vs wisdome whyle he by his Gospel instructeth vs of his will towards vs. For if we were not instructed concerning his will by the woord of god our mind should be wrapped in continual darknesse which darknesse is put away by the
not only ageinst the sorow that wée conceiue for the deade but also ageinst all afflictions as well of minde as bodie But some man obiecteth I haue forgon the comfort of my life TheÌ„ thou bewaylest not him that is dead but thou bewaylest thine owne self and thy losse that thou hast by forgoing him It is a naturall thing too wéepe Thou sayest truthe but let grace ouercome nature Thâ—s muche is added bréeflye in the seconde circumstance concerning comfort at the death of our déere fréends The third Our Lord toucheth the coffin wherin the deadâ— men lay By which touching he declareth that his body was the instrument too get vs life and saluation The fourth He speaketh too the yoong man and sayeth I say to thee yong man arise So also raysed he the yong maâ—d as is in Marke So raysed he Lazarus that had bin buried foure dayes as is in Iohn Héere wée are taught bothe that Chryst is stronger than death and that his word is the word of life and saluation The fifth The dead man ryseth at Chrysts call and this is the miracle he riseth y t was dead he began streight wayes too speake and our Lord deliuered him too his moother The sixth Feare fel vpon them al â–ª and they glorified God saying A great prophet is risen vp among vs and God hath visited his people and this saying vvas spred abrode of him through all Ievvrie Héere is described a double frute of this miracle The one befalleth too the present héerers and the other extendeth vntoo others too whom the report of this miracle came The present beholders conceyued faith héereby and so feared God glorifying him with true woorship and acknowledged the Messias too bée come whom also they confessed Besides that the report héereof came vntoo others that were in Iewrie and the countrey bordering thervpon who in likewyse conceyued Fayth in the Messias And in these dayes the report héereof commeth vntoo vs wherby we may acknowledge Christ too bée the very Messias and too bée stroÌ„ger than death â–ª and may conceiue faith in him magnifying God with hart voyce confession and manners and so it will come too passe that one day wée shall haue by him a ioyfull resurrection too euerlasting life ¶ Of the second SAinct Ambrose sayeth that the image of the Churche is set foorthe héere and bicause it representeth our estates it is woorth the opening The widow saith he signifieth y e church the dead yong man euery sinner y t liueth without repentaÌ„ce and the 〈…〉 the body of sinne The widow bewaileth hir dead 〈◊〉 â–ª That is to say the church lâ—â—â—nenteth for the vnrepentantnesse of the wicked entreateth Chryst too moue them and draw them too him with his woord his spirit Chryst therefore biddeth them that caried the corse too stand still Foâ— the sinner is borne to hell byfoure porters which are theâ—e First 〈◊〉 of longer life Secondly looking vppon other mennes faultes Thirdly presumption vppon Gods mercy And fourthly â—â—atterie of lend company Now if thâ—u wilt ryse from the death of sinne thou must néedes héere Chryst who biddeth the porters stay First therefore then must exclude hope of long lyfe bicause life is â—ncerteyn according as the experience of many teacheth and perill is at hand as it is too bée séene in the riche glutton Ageine thou muste not set another mannes euill lâ—â—e before thée as a paterne too follow â–ª but thou must submit thy selfe too God as Abraham did thou must trust in him and thou must â—mend thy coÌ„ditions knowing thâ—t the 〈…〉 in iudgement â–ª It 〈…〉 The 〈◊〉 that thou gauest mee hath giuen mée of the Apple Thirdly lâ—y away presumption of Gods mercy for this presumption is a great contempt of God Rom. 2. Fourthly put away flatterers that entice thee too euill And when thou hast done so leane vppon Chryst with liuely faith the will quicken thée too eternall lyfe the which Chryst graunt vnto vs 〈◊〉 whom bée 〈◊〉 for euermore Amen Vpon the .xvij. Sunday after Trinitie ¶ The Gospell Luke xiiij IT chaunced that Iesus vvent intoo the house of one of the cheefe Pharisies to eate bread on the Saboth day and they vvatched him And behold there vvas a certeine man before him vvhich had the dropsie And Iesus ansvvered and spake vntoo the Lavvyers and Pharisies saying Is it lavvfull too heale on the Sabboth day And they hild their peace And he tooke him and healed him and let him go and ansvvered them saying vvhich of you shall haue an Asse or an Oxe fallen intoo a pitte and vvyll not straight vvay pull him out on the Sabboth day And they coulde not ansvvere him ageine too these things He put foorth also a similitude too the guestes vvhen he marked hovve they preaced too bee in the highest roumes and sayde vntoo them VVhen thou art bidden too a vvedding of any man sit not dovvne in the hyest roume lest a more honourable man than thou bee bidden of him and he that bad him and thee come and saye too thee giue this man roume and thou beginne vvith shame too take the lovvest roume But rather vvhen thou art bidden goe and sit in the lovvest roume that vvhen he that bad thee commeth he may say vntoo thee frende sit vp hyer Then shalt thou haue vvoorship in the presence of them that fit at meate vvith thee For vvhosoeuer exalteth him selfe shall bee brought lovve and he that humbleth himselfe shall bee exalted The exposition of the Text. THe occasion of this Gospell was this Chryst beyng bidden too dinner of a certeyne Pharisie was watched by those that sate at meate with him that either in his woordes or in his déedes they might haue found somwhat too charge him withall For the world is so wicked that like as men cloke vices vnder the visors of vertue So they are not ashamed too rayse slaunder vppon honest déedes and true vertue So great is the malice of men Notwithstanding Chryst is not feared away with their leudnesse but kéepeth his old woont and executeth his office euen in the thickest of his enimies leauing vs an example that wée should not cease too procéede in well dooing though wée should sée all the whole world hent ageinst vs. Chryst therefore healeth this wretche declaring therein the might of his Godhead his most forward will too helpe them that bée in miserie and his Office for which he came intoo the worlde Moreouer he sheweth the right maner of halowing the Saboth day and by his déede dooth as it were define the true kéeping of the Saboth By which thing like as he reproueth the pryde of the Pharisies and their ignorance in the scriptures So he exhorteth them vntoo true humilitie And thus much concerning the summe of this present Gospell The places are thrée 1 Of the Saboth and the true woorks therof 2 Of the miracle by which the true vse of the Saboth is confirmed 3 Of true Humilitie ¶ Of the firste WHen the
haste the woorde of life How bée it this fayth of Peters got greater strength and came as it were vntoo full growth on Whitsunday when hauing receyued Chrystes spirite visibly hée came abrode and at one sermon wan thrée thousand people vntoo Chryste So also muste fayth encrease in all others whiche if a man haue respect too the substance of it is perfect by and by as soone as it is conceyued by the woord but if yée haue an eye too the quantitie of it it groweth greater by dayly encrease And as concerning the dooings of Fayth they are moste trimly set oute in this Courtyer For firste fayth compelleth this Courtyer too flée vntoo Chryste for refuge in his aduersities as vntoo a moste true and skilfull Phisitian for all diseases and gréefes Secondlye it enforceth him too call vppon Chryste and too craue his ayde Besides this it maketh him not too giue ouer Chryst forthwith when he could not at the first intreataunce winne his purpose but too hang vpon him with earnest sute and not suffer himself too bée shaken of for a rough answere from him whom hée acknowledged too bée the only Sauyour And by so dooing hée obteyneth of Chryst what hée would Wherthrough his faith encreseth the more hée becometh the more chéerful earnest in suing and yéeldeth the frutes of confession and glorifying as is sayde héere And he beleeued all his vvhole housholde Héerby then wée may gather y e faith hath six frutes going with it continually The first is that fayth wil driue vs too Chryste in our aduersities too séeke help at his hand It knowes no sainctes too call vpon but onely Chryst whom it acknowledgeth too bée the onely mediatour betwéene God and man The seconde is that when it is come vntoo Chryste it calleth vpon him not for it owne woorthinesse but vppon trust of his gentlenesse and mercie The third is that though it obteine not out of hande yet it ceaseth not like a sluggarde nor fainteth like a cowarde but procéedeth stil in praying The fourth is that it obteyneth what it will it willeth that which may turne too the glory of God The fifth is that after it hathe obteyned what it wyll it groweth more and more and commeth too a fulsome quantitie The sixth is that after it yéeldeth the frute of confession praise of GOD. And this sentence is too bée marked héedfully Hee beleeued and all his house The like thing reporteth Luke of Cornelius Héerby therefore wée may learne too inure our housholde vntoo godlinesse Let vs bée a patron and example of doctrine vntoo it Let vs instruct the ignoraunt chastise the offenders quicken vp the dullerds and too bée short let vs too the vttermost of our power endeuer y t there may bée as many churches as there be housholds But as for them that haue no care of their housholde too sée them traded in godlinesse they may brag of faith as much as they list for they haue but the smoke of faith not faith it selfe whiche is alwayes bearing frute through Iesus Chryst our Lorde too whom bée prayse and glorie world without end Amen Vpon the .xxij. Sunday after Trinitie ¶ The Gospel Math. xviij THerefore is the kingdome of heauen likened vntoo a certeine man that vvas a king vvhiche vvould haue accompts of his seruauntes And vvhen he had begonne too recken one vvas brought vntoo him vvhich ought him ten thousand talents but for as muche as he vvas not able too paye his Lorde commaunded him too bee solde and his vvyfe and children and all that he had and payment too bee made The seruant fell dovvne and besought him saying syr haue pacience vvith me and I vvill pay thee all Then had the Lorde pitie on that seruaunt and loosed him and forgaue him the dot So the same seruaunt vvent out and founde one of his fellovves vvhiche ought him an hundred pence and he layde handes on him and tooke him by the throte saying Pay that that thou ovvest And his fellovve fell dovvne and besoughte him saying haue pacience vvith me and I vvill pay thee all And he vvoulde not but vvente and caste him intoo prison till he shoulde pay the det So vvhen his felovves savve vvhat vvas doone they vvere very sory and came and tolde vntoo their Lorde all that hadde happened Then his Lorde called him and sayde vntoo him O thou vngratious seruaunt I forgaue thee all that dette vvhen thou desiredst mee shouldest not thou also haue had compassion on thy fellovve euen as I had pitie on thee and his Lorde vvas vvrothe and delyuered him too the gaylers tyll he shoulde pay all that vvas due vntoo him So likevvyse shall my heauenly father doo also vntoo you if yee from your harts forgiue â–ª not euery one his brother his trespasâ—e The exposition of the Text. THe occasion of this Gospel was the question that Peter asked of Chryste howe often hée shoulde forgiue his brother that offended him whither vntoo seuen times Too him Chryst aunswereth I say not too thée seuen times but vntoo seuentie times seuen times that is too wit of sinnings Seuentie times seuen are foure hundred fourescore and ten Whereby is signified that wée must forgiue the fault of our brother that repenteth as often as he offendeth ageinst vs. For he put a number certeine for an infinite Howbéeit in as muche as this séemed hard to Peter our Lord put foorth a parable the sum wherof is this God our heauenly Father pardoneth vs oftentymes offending ageinst him Wherfore wée also must forgiue our brethren that haue delt amisse with vs as often as they bée sory for it This Gospell therfore perteineth too the third part of Repentance namely too the leading of a new lyfe by fayth of which new lyfe one part is a forgiuing one an other of the mysdéedes that scape vs. Now too the intent this parable may bée the more cléerly vnderstood I wil make a comparison of things in this wise Like as a very rich creditour is in respect of a very poore detter but yet such a detter as humbleth himselfe and casteth himselfe downe flat at his creditours féete beséeching him of release Euen so dooth God behaue himselfe towards sinners humbling them selues before him in true repentance and casting them selues downe and crauing forgiuenesse for Chrysts sake But the rich creditour releaseth the dette too the detter that humbleth him selfe Ergo God of his mercy forgiueth the repentant person all his sinnes Now like as God behaueth him selfe towards sinners oftentimes offending ageinst him so must a Christen man behaue himself towards his brothers or fellow seruaunts that trespasse ageynst him Therefore like as GOD forgiueth vs our misdéeds fréely so must wée also forgiue the displeasures wherewith wée are impeached by our brethren Ageine on the contrary part Look in what wise the Creditor dealeth with his detter too whom hée earst released his dette and afterwarde founde him cruell ageinst his brother