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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.
A Sermon made by M. John Calvin, upon the beginning of the Gospel according to S. John, in which the divinity of our Lord Iesus christ is excellently proved.
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1 In the beginning was that worde, and that word was with God, and that word was God.
1 In the beginning was that word, and that word was with God, and that word was God.
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2 This same was in the beginning with God. 3 All thinges were made by it:
2 This same was in the beginning with God. 3 All things were made by it:
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and without it was nothing made of that which was made. 4 In it was life, and that life was the light of men.
and without it was nothing made of that which was made. 4 In it was life, and that life was the Light of men.
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5 And that light shineth in the darknesse, and the darknesse comprehended it not.
5 And that Light shines in the darkness, and the darkness comprehended it not.
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THis worde Gospel, signifieth the declaration that God hath shewed vs, of his loue in our Lorde Iesus Christ,
THis word Gospel, signifies the declaration that God hath showed us, of his love in our Lord Iesus christ,
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when hee sent him into the worlde:
when he sent him into the world:
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which thing we ought wel to marke, because it is verie much to know the vse of the holie Scripture,
which thing we ought well to mark, Because it is very much to know the use of the holy Scripture,
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euen in respect of the wordes it vseth. It is true that wée ought not to stand simply or onely vpon the words:
even in respect of the words it uses. It is true that we ought not to stand simply or only upon the words:
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and yet for all that we are not able to comprehend howe excellent Gods doctrine is,
and yet for all that we Are not able to comprehend how excellent God's Doctrine is,
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vnlesse wée knowe the procéeding that it vseth, and also what is the style and spéech therof.
unless we know the proceeding that it uses, and also what is the style and speech thereof.
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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 indeed we Are so much the more to mark and weigh this word, Because it is a very Common received sentence to distinguish the holy Scripture into the law and the Gospel:
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and those that speake thereof in that sort, meane, that all the promises which are conteined in the olde Testament, ought to bée referred to this word Gospel. True it is that their meaning is good,
and those that speak thereof in that sort, mean, that all the promises which Are contained in the old Testament, ought to been referred to this word Gospel. True it is that their meaning is good,
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but for all that, the holie Scripture vseth not such manner of spéech, and we ought to be sober in that respect,
but for all that, the holy Scripture uses not such manner of speech, and we ought to be Sobrium in that respect,
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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.
and to yield such a Reverence to God's Spirit, as to keep such a manner of speaking as he him self uses to teach us withal.
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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:
Behold thus much then Concerning the word Gospel, which is a publishing that God hath made unto us At the coming of our Lord Iesus christ his son, declaring him self a father to all the world:
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as also Saint Paule speaketh thereof in his Epistle to the Ephesians, when hee saieth that Iesus Christ came to preach the Gospel vnto them that were nigh,
as also Saint Paul speaks thereof in his Epistle to the Ephesians, when he Saith that Iesus christ Come to preach the Gospel unto them that were High,
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and to those that were farre of from God: nigh, to wit, the Iewes, who were alreadie entred into the Couenant with God:
and to those that were Far of from God: High, to wit, the Iewes, who were already entered into the Covenant with God:
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and farre, to wit, of the Pagans and Heathen, who are as it were farre remooued from his Church.
and Far, to wit, of the Pagans and Heathen, who Are as it were Far removed from his Church.
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Now when wée shall haue looked euerie where, we shall finde that this worde Gospel is not taken in any other signification.
Now when we shall have looked every where, we shall find that this word Gospel is not taken in any other signification.
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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:
And behold also Wherefore men have given this name or title to the foure histories that Are written touching our Lord Iesus christ how he Come into the world, and was conversant therein:
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howe he died, rose againe, and went vp into heauen: men I say, haue giuen the name or title of the Gospell to this.
how he died, rose again, and went up into heaven: men I say, have given the name or title of the Gospel to this.
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And why so? because the substance of the Gospell is comprehended in the person of God his sonne as I haue alreadie saide.
And why so? Because the substance of the Gospel is comprehended in the person of God his son as I have already said.
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The auncient fathers had in déed the promises of saluation:
The ancient Father's had in deed the promises of salvation:
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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. they were also very well assured that God would be their father, but yet they had not (in such plain sort as we have) the gage and pledge of God's love towards them, & of their own adoption.
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For when Iesus Christ came into the world, then God signed and sealed his fatherly loue vnto vs,
For when Iesus christ Come into the world, then God signed and sealed his fatherly love unto us,
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and we had the full testimonie of life, and in déed haue also the substance thereof in Iesus Christ, as I haue alreadie saide.
and we had the full testimony of life, and in deed have also the substance thereof in Iesus christ, as I have already said.
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And this is the cause why S. Paule saieth, That all Gods promises are in him, yea and Amen: And this is the cause why S. Paul Saith, That all God's promises Are in him, yea and Amen:
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to wit, because then God ratified and confirmed all that which he had spoken before, and had promised to men.
to wit, Because then God ratified and confirmed all that which he had spoken before, and had promised to men.
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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,
So then it is not without cause that these foure histories (wherein is declared unto us how the son of God was sent, that he took men Flesh,
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also that he liued here vppon earth amongst men) haue béen so named.
also that he lived Here upon earth among men) have been so nam.
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Men then haue comprehended all this vnder the worde Gospell, because therein it is declared and set out vnto vs,
Men then have comprehended all this under the word Gospel, Because therein it is declared and Set out unto us,
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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.
how God hath made perfect and accomplished all that which was requisite for men's salvation, and that we have had the fulfilling of all, in the person of his son.
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Indéed S. Paul speaketh of his Gospell, but after what sort? It is not as though he had writtē an history of ye Gospel,
Indeed S. Paul speaks of his Gospel, but After what sort? It is not as though he had written an history of the Gospel,
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but because his doctrine was conformable & agréeable, to all that which is conteined therein.
but Because his Doctrine was conformable & agreeable, to all that which is contained therein.
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So according to that which I haue alreadie saide, when the Gospel was preached vnto vs, it is a plaine manifesting of Iesus Christ to the ende that we should know that in him all things are perfected,
So according to that which I have already said, when the Gospel was preached unto us, it is a plain manifesting of Iesus christ to the end that we should know that in him all things Are perfected,
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and that we haue the trueth of that, which had béen promised in all times before.
and that we have the truth of that, which had been promised in all times before.
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And yet for all this, S. Paules Epistles, are not called the Gospell.
And yet for all this, S. Paul's Epistles, Are not called the Gospel.
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And why so? because that therein wee haue not a continuall historie which declareth vnto vs after what sort God sent his sonne,
And why so? Because that therein we have not a continual history which Declareth unto us After what sort God sent his son,
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howe it pleased him that in putting vpon him our nature, hée might haue a true brotherhood with vs,
how it pleased him that in putting upon him our nature, he might have a true brotherhood with us,
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how he died, rose againe, and ascended into heauen.
how he died, rose again, and ascended into heaven.
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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 ye doctrine of the Gospel:
This I say, is not largely laid out, with a continual order & course of speech in S. Paul, very certain is it, that the Doctrine which is contained in his Epistles, is conformable and agreeable with you Doctrine of the Gospel:
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But for all that, that word Gospell, is specially attributed to these foure histories, for the reason which I haue alreadie alledged.
But for all that, that word Gospel, is specially attributed to these foure histories, for the reason which I have already alleged.
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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,
Now where we say that the substance of the Gospel is comprehended in the person of the Son of God, this is not only to say that Iesus christ Come into the world,
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but yt we should know also what his office is, what charge God his father hath committed vnto him,
but that we should know also what his office is, what charge God his father hath committed unto him,
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and what vertue & power he hath, which thing wée ought to mark wel:
and what virtue & power he hath, which thing we ought to mark well:
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for from thence we may gather the difference of the Gospel according to S. Iohn, and those which the other thrée wrote.
for from thence we may gather the difference of the Gospel according to S. John, and those which the other thrée wrote.
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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,
The foure Evangelists agree very well in this, that they declared unto us, how the son of god appeared in the world, that he became true and very man,
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like vnto vs in all thing, sin excepted. Afterwards they declare vnto vs, how he died, rose again, and ascended into heauen.
like unto us in all thing, since excepted. Afterwards they declare unto us, how he died, rose again, and ascended into heaven.
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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.
To be short, all that was committed unto him, to draw us to God his father by, is declared and Set forth unto us therein.
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But there are two thinges which are peculiar to S. Iohn: One is, that he stayeth and standeth vpon the doctrine of Iesus Christ, more then the other Euangelists doe:
But there Are two things which Are peculiar to S. John: One is, that he stays and Stands upon the Doctrine of Iesus christ, more then the other Evangelists do:
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The other, that with a greater liuelinesse he declareth vnto vs Iesus Christes vertue and power.
The other, that with a greater liveliness he Declareth unto us Iesus Christ's virtue and power.
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True it is, that the other Euangelists speake well of the doctrine of Iesus Christ,
True it is, that the other Evangelists speak well of the Doctrine of Iesus christ,
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but that is rather briefly and shortly, as who haue collected some small Summaries and Abridgementes thereof.
but that is rather briefly and shortly, as who have collected Some small Summaries and Abridgements thereof.
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But S. Iohn maketh a long and large declaration therof, as we sée in ye sixth Chapter, where mention is made of that myracle which he wrought in ye wildernesse, But S. John makes a long and large declaration thereof, as we see in you sixth Chapter, where mention is made of that miracle which he wrought in you Wilderness,
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whē he refreshed & fed so great a multitude.
when he refreshed & fed so great a multitude.
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For therevpon S. Iohn commeth to enter into spéech, and to shewe howe Iesus Christ is the bread of eternall life.
For thereupon S. John comes to enter into speech, and to show how Iesus christ is the bred of Eternal life.
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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,
We see then this Doctrine of Iesus christ, which was declared At large by S. John, and that with a more great dilating & discoursing thereon,
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then is set out by the other Euangelistes, yea we sée that they quite and cleane omitted that doctrine.
then is Set out by the other Evangelists, yea we see that they quite and clean omitted that Doctrine.
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So much also may be saide of the rest:
So much also may be said of the rest:
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for after that he hath touched some myracles and histories, hee alwayes commeth backe to the doctrine,
for After that he hath touched Some Miracles and histories, he always comes back to the Doctrine,
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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, but this doctrine.
and Takes occasion to enter into the matter, to handle and speak of the power of our Lord Iesus christ: as from the xii. Chapter till you come to the history of the Passion he intreateth of nothing, but this Doctrine.
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So then now we sée what difference there is betwéene the Gospell according to S. Iohn,
So then now we see what difference there is between the Gospel according to S. John,
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& the other thrée Euangelistes, insomuch, that to speake rightly, the Gospell according to S. Iohn, is,
& the other thrée Evangelists, insomuch, that to speak rightly, the Gospel according to S. John, is,
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as it were the key, to giue vs some entraunce and opening to the other.
as it were the key, to give us Some Entrance and opening to the other.
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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,
For if we read S. Matthew, S. Mark, and S. Lycia, we shall not so well know Wherefore Iesus christ was sent into the world,
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as when we shal haue read S. Iohn.
as when we shall have read S. John.
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Hauing reade S. Iohn, we shall knowe afterwardes to what ende it serueth vs, that Iesus Christ hath wrought,
Having read S. John, we shall know afterwards to what end it serveth us, that Iesus christ hath wrought,
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and also that he hath taken mans flesh, and that he died and rose againe:
and also that he hath taken men Flesh, and that he died and rose again:
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We shal know I say, what is the ende and substaunce of all these thinges in reading this Gospell.
We shall know I say, what is the end and substance of all these things in reading this Gospel.
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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.
And this is the cause why he Stands not so much upon the history, as we shall see by the order which he will keep hereafter.
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It is true, that these thinges rightly deserue, to be more largely diducted and layde out:
It is true, that these things rightly deserve, to be more largely diducted and laid out:
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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.
but Because there is great matter in the Text which we have to expound, I do but touch these things as briefly as I can.
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Wherefore let vs content our selues with that which we haue summarily and shortly touched, concerning the office of Iesus Christ:
Wherefore let us content our selves with that which we have summarily and shortly touched, Concerning the office of Iesus christ:
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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. that is to say, that S. John Declareth unto us how he was sent of God his father, to the end he might accomplish and make perfect the salvation of men.
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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,
He Declareth how he took men Flesh, and how he died also, and rose again, that he is the pledge of God's love, that he is (as it were) the soul of our redemption,
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and that Gods promises are in him ratified and established.
and that God's promises Are in him ratified and established.
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Moreouer we must marke (as I haue alreadie saide) that S. Iohn toucheth the stories more briefly then the other thrée Euangelistes doe, Moreover we must mark (as I have already said) that S. John touches the stories more briefly then the other thrée Evangelists do,
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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:
but for all that he stays himself more upon the substance of the matter, that is to say, to declare unto us what the Doctrine of Iesus christ is:
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& what charge God the father hath committed vnto him:
& what charge God the father hath committed unto him:
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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,
and to be short, what is his virtue, his power, and Goodness towards us As Concerning the signification of the word in it self, Gospel is as much to say,
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as a good newes or glad tidinges:
as a good news or glad tidings:
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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,
but this word ought to be unto us as it were hallowed or sanctified, to the end to cause us to hate the things of this world,
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and to the ende that wée might know, that all our goodnesse and our felicitie, ioye,
and to the end that we might know, that all our Goodness and our felicity, joy,
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and glorie is in Iesus Christ alone.
and glory is in Iesus christ alone.
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Wherfore when we shal pronounce or speake this worde Gospell, which is as muche to say,
Wherefore when we shall pronounce or speak this word Gospel, which is as much to say,
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as good newes or glad tidinges:
as good news or glad tidings:
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Let vs learne not to reioyce beyond measure, in the thinges of this worlde which are brittle and vaine:
Let us Learn not to rejoice beyond measure, in the things of this world which Are brittle and vain:
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let vs not reioyce in delightes, in pleasures, nor in any thing whatsoeuer it be:
let us not rejoice in delights, in pleasures, nor in any thing whatsoever it be:
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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: but let us be glad and rejoice in this, that christ was sent unto us, that God is offered and given unto us in his person:
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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.
that Iesus christ is come to the end that he might be our reconciliation between God and us, that God Accepteth us for his children, to the end we should not perish and be condemned.
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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.
Behold how this word ought to be sanctified or hallowed unto us, to the end to cause us reverently to regard that inestimable Goodness, which hath been brought unto us by our Lord Iesus christ.
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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,
And it is expressly said, that this Gospel is according to S. John, to the end we should know, that it is not from a Mortal man,
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but that S. Iohn, was onely the minister or meane thereof.
but that S. John, was only the minister or mean thereof.
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From whom then shall we say that we holde the Gospell? From S. Iohn, or from Iesus Christ? Certainly from Iesus Christ.
From whom then shall we say that we hold the Gospel? From S. John, or from Iesus christ? Certainly from Iesus christ.
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And in déede Iesus Christ vseth this manner of spéech, as to say, that the doctrine is not his,
And in deed Iesus christ uses this manner of speech, as to say, that the Doctrine is not his,
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but that hee preached it in the authoritie of God his father from whom it procéeded:
but that he preached it in the Authority of God his father from whom it proceeded:
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and al this is to the end that we should beare so much the more reuerence to this doctrine,
and all this is to the end that we should bear so much the more Reverence to this Doctrine,
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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.
and that we should not receive it, as a Common thing, but as the pure truth of God, which was preached and declared by his only son.
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S. Iohn then was indéede the meane or instrument that God vsed, euen as a Penne that will write in a mans hande,S. John then was indeed the mean or Instrument that God used, even as a Pen that will write in a men hand,
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but yet for all that we must not receiue the Gospell, which was written by him, as from a mortall man.
but yet for all that we must not receive the Gospel, which was written by him, as from a Mortal man.
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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,
Let us now come to the Text. The word (Saith he) was in the beginning. The purpose of Saint John is to declare unto us how the son of God did not then begin to be,
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when hée appeared or shewed himselfe in the world:
when he appeared or showed himself in the world:
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neither yet that then he began onely to spread abroad his power in euery place, (for he was alreadie from al time, neither yet that then he began only to spread abroad his power in every place, (for he was already from all time,
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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 before all time, his power abroad already in him self, and he took 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,
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and we know it now, séeing Iesus Christ hath béen sent into the world.
and we know it now, seeing Iesus christ hath been sent into the world.
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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 ye end that we may the better vnderstand the whole, we must particularly & by péecemeale mark the things that are here spokē.
Wherefore S John meant to declare Here, that when Iesus christ Come into the world, he that Come was our Eternal God, who also hath redeemed us But yet to you end that we may the better understand the Whole, we must particularly & by piecemeal mark the things that Are Here spoken.
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The word was in the beginning. The word was in the beginning.
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There is no doubt, but that hée héere calleth the Sonne of God The worde. The reason is,
There is no doubt, but that he Here calls the Son of God The word. The reason is,
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because it is that verie wisedome which hath alwayes béene in God, and his Counsell, and his power.
Because it is that very Wisdom which hath always been in God, and his Counsel, and his power.
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True it is, that we haue not in this place the thinges declared and set out,
True it is, that we have not in this place the things declared and Set out,
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as they are in their owne greatnesse & excellencie, I meane, euen as they are here propounded and set foorth vnto vs by S. Iohn.
as they Are in their own greatness & excellency, I mean, even as they Are Here propounded and Set forth unto us by S. John.
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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.
For albeit that the Spirit of God spoke by his Mouth, yet so it is, that he hath not yet declared and Set forth the matters unto us, in their greatness and majesty.
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And héerein we derogate nothing from the spirit of God, when we say, that he hath not fully & in perfection set out the thinges which are héere signified vnto vs,
And herein we derogate nothing from the Spirit of God, when we say, that he hath not Fully & in perfection Set out the things which Are Here signified unto us,
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for the holie Ghost therein applieth him selfe vnto our infirmitie and weakenesse.
for the holy Ghost therein Applieth him self unto our infirmity and weakness.
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And in déede, if wée shoulde heare God, speaking vnto vs in his maiestie, it shoulde be vtterly vnprofitable for vs,
And in deed, if we should hear God, speaking unto us in his majesty, it should be utterly unprofitable for us,
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because we could comprehende or conceiue nothing thereof. So then, because we be carnall, he must néeds stut and stammer as it were,
Because we could comprehend or conceive nothing thereof. So then, Because we be carnal, he must needs stut and stammer as it were,
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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,
or Else he would not be understood of us By this then we see, that we Are to understand, that God is as it were become little,
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and hath abased him selfe, that he might declare him self vnto vs:
and hath abased him self, that he might declare him self unto us:
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And that so it is, tell mée, howe should it bee possible to expresse what Gods maiestie is,
And that so it is, tell me, how should it be possible to express what God's majesty is,
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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,
If we speak men's speech & words? Is it not think you a Far unequal measure? S. John then albeit he be the holy Ghosts Instrument, speaks not of these matters, according to their greatness,
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& 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,
& yet notwithstanding he speaks in a speech, which is as it were unknown to us And Therefore we must conclude, that the secrets which Are contained in this place, Are not so openly & plainly declared,
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as that we are able to vnderstand the same, in such sort as we vnderstand the matters of the world:
as that we Are able to understand the same, in such sort as we understand the matters of the world:
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but let vs content our selues with that which is here simply declared vnto vs:
but let us content our selves with that which is Here simply declared unto us:
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for our Lord knew yt which was sufficiēt for our good, 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.
for our Lord knew that which was sufficient for our good, and he applied himself unto us and our infirmity, in such sort that he hath not forgotten or omitted any thing which was good & profitable for us to know.
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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,
So let us Learn to keep us fast to this purity and simplicity of his Doctrine, considering how the world in this behalf hath been foully abused by foolish Imaginations,
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and vaine speculations, and by a certaine deuilish boldnesse:
and vain speculations, and by a certain devilish boldness:
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For when the question hath béene to handle these matters, men haue ouerwhelmed them selues in as much as they ment (besides the reuelatiō of the doctrine) to search out wt a certain curiositie & boldnes, the eternal essence and being of Almightie God:
For when the question hath been to handle these matters, men have overwhelmed them selves in as much as they meant (beside the Revelation of the Doctrine) to search out with a certain curiosity & boldness, the Eternal essence and being of Almighty God:
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as a man in the Papacie shall heare disputations that are made thereof, euen as if men disputed of a flocke of Goates, or I know not whereof.
as a man in the Papacy shall hear disputations that Are made thereof, even as if men disputed of a flock of Goats, or I know not whereof.
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They haue no more reuerence to God, thē to a beast:
They have no more Reverence to God, them to a beast:
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Now we néede not séeke out a better witnesse against the doctrine of the Sophisters of Sorbone to know that the Deuill raigneth there, and hath alwayes raigned there, thē this.
Now we need not seek out a better witness against the Doctrine of the Sophisters of Sorbonne to know that the devil Reigneth there, and hath always reigned there, them this.
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And this I say, that albeit their doctrine were not false, yet so it is that when men sée they haue so litle reuerence and regard to Gods maiestie, we must néeds say that it is a deuilish doctrine,
And this I say, that albeit their Doctrine were not false, yet so it is that when men see they have so little Reverence and regard to God's majesty, we must needs say that it is a devilish Doctrine,
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euē that I mean, which is at this day practised, by the Sophisters & Sorbonists, in all the Popes Colledges.
even that I mean, which is At this day practised, by the Sophisters & Sorbonists, in all the Popes Colleges.
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So then, let vs (as I haue saide) content our selues with that simplicitie, which is declared vnto vs by ye holy spirite,
So then, let us (as I have said) content our selves with that simplicity, which is declared unto us by the holy Spirit,
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for he toucheth and speaketh of that which is good & profitable for our saluation:
for he touches and speaks of that which is good & profitable for our salvation:
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and as I haue alreadie declared he hath heere brought and deliuered vnto vs that which was méete & fit for vs to knowe.
and as I have already declared he hath Here brought and Delivered unto us that which was meet & fit for us to know.
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Let vs come now to this true word. When S Iohn calleth Iesus Christ, That word, it is as if he should say: Let us come now to this true word. When S John calls Iesus christ, That word, it is as if he should say:
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the eternall counsell of God, or the wisdome that remaineth in him. Notwithstanding we must marke that God is not like to men:
the Eternal counsel of God, or the Wisdom that remains in him. Notwithstanding we must mark that God is not like to men:
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when we haue a Counsell it may alter and chaunge, but it is not so with God:
when we have a Counsel it may altar and change, but it is not so with God:
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for that which is in God is vnchaungeable. Besides the counsell which we haue, is not our verie Essence ▪ or substance:
for that which is in God is unchangeable. Beside the counsel which we have, is not our very Essence ▪ or substance:
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but the counsell which is in God, is verely & truly God:
but the counsel which is in God, is verily & truly God:
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for God is not as a vaile or couerture, wher ther are shadowy places, as S. Iam. vseth this similitude, we are as a shadowe that flitteth vp and downe,
for God is not as a veil or coverture, where there Are shadowy places, as S. Iam. uses this similitude, we Are as a shadow that flits up and down,
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and we cannot abide firme and constant. But this is not in God: for that which is in him, is of his essence and eternitie.
and we cannot abide firm and constant. But this is not in God: for that which is in him, is of his essence and eternity.
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And this is the cause wherfore S. Iohn declareth, that this word is verely and truely God.
And this is the cause Wherefore S. John Declareth, that this word is verily and truly God.
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But as concerning the worde, wee must not (as I haue alreadie saide) imagine a counsell or a wisedome in God, which should be like to the worde of men.
But as Concerning the word, we must not (as I have already said) imagine a counsel or a Wisdom in God, which should be like to the word of men.
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True it is, that we may well take some comparison from our selues, but yet we ought alwayes to marke, the long distance and great difference, that is betwéene vs and God:
True it is, that we may well take Some comparison from our selves, but yet we ought always to mark, the long distance and great difference, that is between us and God:
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for if the heauens be much higher than the earth, much more must it néedes be, that we should knowe and confesse, that God is more high than we,
for if the heavens be much higher than the earth, much more must it needs be, that we should know and confess, that God is more high than we,
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yea there is no proportion or resemblance as it were betwéene God and men.
yea there is no proportion or resemblance as it were between God and men.
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So then when men shall bring or alledge vnto vs some similitude taken from the creatures, wée must alwayes marke this great distance & difference, which is betwéene God and vs. As a man may verie well say, that in the soule of a man, there is a certaine vnderstanding, which is in such sort ioyned to the soule, that the soule cannot be without vnderstanding.
So then when men shall bring or allege unto us Some similitude taken from the creatures, we must always mark this great distance & difference, which is between God and us As a man may very well say, that in the soul of a man, there is a certain understanding, which is in such sort joined to the soul, that the soul cannot be without understanding.
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There is also a will, not as when we haue nowe one desire, nowe another,
There is also a will, not as when we have now one desire, now Another,
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but a certaine power (as a man would say) to wil, which thing man hath in him self,
but a certain power (as a man would say) to will, which thing man hath in him self,
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for man is not as a stone, or as a pile of wood without sense and reason,
for man is not as a stone, or as a pile of wood without sense and reason,
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but he hath imprinted in him this propertie, to will this or that. So then we may take and vse such similitudes:
but he hath imprinted in him this property, to will this or that. So then we may take and use such Similitudes:
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but yet notwithstanding we must consider, that spéech is here had of so high thinges, as of necessitie all mans vnderstanding and wit must be abased and brought low:
but yet notwithstanding we must Consider, that speech is Here had of so high things, as of necessity all men understanding and wit must be abased and brought low:
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and we must handle them, and intreate of them in all humilitie, applying them to their true meaning, & must not be ouer curious:
and we must handle them, and entreat of them in all humility, applying them to their true meaning, & must not be over curious:
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we then haue that fonde imagination which hath borne swaye and ruled heretofore in the worlde:
we then have that fond imagination which hath born sway and ruled heretofore in the world:
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but we must come to Gods schoole, to hearken to that which he shall speake vnto vs,
but we must come to God's school, to harken to that which he shall speak unto us,
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and to flye from al that which men shall set out, and shalbe founde contrarie to that, which the holie Ghost hath left vs. Nowe furthermore we must also marke, that some hauing been thrust forwarde by the deuill, haue peruerted the meaning of this doctrine, affirming that this worde was nothing els, but some certaine counsell, deliberation and purpose that God had to redéeme mankinde in the person of Iesus Christ (who was a certaine forme,
and to fly from all that which men shall Set out, and shall found contrary to that, which the holy Ghost hath left us Now furthermore we must also mark, that Some having been thrust forward by the Devil, have perverted the meaning of this Doctrine, affirming that this word was nothing Else, but Some certain counsel, deliberation and purpose that God had to Redeem mankind in the person of Iesus christ (who was a certain Form,
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as they call him, as when a man shal haue purposed to doe some worke,
as they call him, as when a man shall have purposed to do Some work,
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and shall haue conceaued the same in his spirite or vnderstanding) leauing not by so saying, euerlastingnes of essence or being to the sonne of God.
and shall have conceived the same in his Spirit or understanding) leaving not by so saying, everlastingness of essence or being to the son of God.
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But we sée alreadie, & shall sée héereafter more largely, how and in what sort S. Iohn calleth Iesus Christe that worde of God, thereby to declare & set out his deitie, as I haue alredy said.
But we see already, & shall see hereafter more largely, how and in what sort S. John calls Iesus Christ that word of God, thereby to declare & Set out his deity, as I have already said.
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And that so it is, behold a plaine testimonie of God himselfe, for he saeith, that this worde was in the beginning:
And that so it is, behold a plain testimony of God himself, for he saeith, that this word was in the beginning:
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so then it must néedes be, that it hath béen eternall & euerlasting.
so then it must needs be, that it hath been Eternal & everlasting.
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It is true, that some will replie against it, because Moses saith, that God in the beginning created heauen & earth:
It is true, that Some will reply against it, Because Moses Says, that God in the beginning created heaven & earth:
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and that now S. Iohn saith, that this word was in the beginning, yt it séemeth hereby, séeing yt so it is, that the heauen, the earth,
and that now S. John Says, that this word was in the beginning, that it Seemeth hereby, seeing that so it is, that the heaven, the earth,
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& other creatures had a beginning, that we cannot proue, the eternitie or euerlastingnes of Iesus Christ,
& other creatures had a beginning, that we cannot prove, the eternity or everlastingness of Iesus christ,
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because it is saide that the worde was in the beginning. But the answere is easie:
Because it is said that the word was in the beginning. But the answer is easy:
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to wit, that when Moses speaketh of the beginning, we are to remember & mark whereof he speaketh:
to wit, that when Moses speaks of the beginning, we Are to Remember & mark whereof he speaks:
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that is of heauen, of earth & other things, that haue indéede a beginning.
that is of heaven, of earth & other things, that have indeed a beginning.
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But now let vs weigh and marke, that which S. Iohn saith, In the beginning (saith he) was that word. And where was the beginning? verely in God.
But now let us weigh and mark, that which S. John Says, In the beginning (Says he) was that word. And where was the beginning? verily in God.
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And what is Gods beginning, I pray you? Certainely he had none: for otherwise it must néeds be, that God should be framed & made.
And what is God's beginning, I pray you? Certainly he had none: for otherwise it must needs be, that God should be framed & made.
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So that when mention is made of the beginning of God, we must conclude, that it is such a beginning,
So that when mention is made of the beginning of God, we must conclude, that it is such a beginning,
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as hath not any time at al. There is then much to be sayd, and great difference also betwene Moses his place,
as hath not any time At all There is then much to be said, and great difference also between Moses his place,
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when he saith, that God created all in the beginning, and this when it is said, that that worde was in the beginning.
when he Says, that God created all in the beginning, and this when it is said, that that word was in the beginning.
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For Moses speaketh of the creatures, which had their beginning to be at a certaine time.
For Moses speaks of the creatures, which had their beginning to be At a certain time.
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But héere S. Iohn speaketh not of any thing but of God, which cannot be without his eternitie and euerlastingnes.
But Here S. John speaks not of any thing but of God, which cannot be without his eternity and everlastingness.
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Wherefore we must conclude, that this beginning, hath not any beginning. And héereby wée sée that Iesus Christe hath béen alwaies.
Wherefore we must conclude, that this beginning, hath not any beginning. And hereby we see that Iesus Christ hath been always.
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It is as much then, as if Saint Iohn had saide, that Iesus Christ is our eternall God, who hath appeared & béen made manifest vnto vs in the flesh,
It is as much then, as if Saint John had said, that Iesus christ is our Eternal God, who hath appeared & been made manifest unto us in the Flesh,
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as also Saint Paul speaketh therof. Now he addeth afterwards: this word was with God:
as also Saint Paul speaks thereof. Now he adds afterwards: this word was with God:
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as if hee shoulde say you must of necessitie separate and distinguishe him from all creatures.
as if he should say you must of necessity separate and distinguish him from all creatures.
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Marke the purpose of the Euangelist.
Mark the purpose of the Evangelist.
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We must not so much as imagine (saith hée) that this word had any thing at all, like vnto creatures:
We must not so much as imagine (Says he) that this word had any thing At all, like unto creatures:
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wée must go out of the world, wée must ascend aboue the earth & heauen, when we thinke vpon this word.
we must go out of the world, we must ascend above the earth & heaven, when we think upon this word.
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A man might demaund, Before there was either heauen or earth, was it possible, that this word should be in the beginning? yea in déede,
A man might demand, Before there was either heaven or earth, was it possible, that this word should be in the beginning? yea in deed,
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for S. Iohn for a ful answere, separateth this worde from all the creatures:
for S. John for a full answer, separateth this word from all the creatures:
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as if hée should say, when I speake vnto you of this worde, you must come to God, for it is in God.
as if he should say, when I speak unto you of this word, you must come to God, for it is in God.
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Let vs then regard and cōsider it, as a certaine eternitie or euerlastingnesse, which is not in the creatures,
Let us then regard and Consider it, as a certain eternity or everlastingness, which is not in the creatures,
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neither in the heauen, nor in the earth, nor in any thing whatsoeuer.
neither in the heaven, nor in the earth, nor in any thing whatsoever.
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And notwithstanding all this, yet so it is, that the Euangelist in this place setteth out vnto vs, a distinction betwéene God and his worde.
And notwithstanding all this, yet so it is, that the Evangelist in this place sets out unto us, a distinction between God and his word.
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And what maner a one is this distinction? It is not of their essence, for he meaneth alwayes that this word is God: And what manner a one is this distinction? It is not of their essence, for he means always that this word is God:
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& wée must conclude, séeing that we haue but one onely God, and that there is but one simple essence or being in him, that Iesus Christ, that is to say, this eternall word whereof mention is made in this place, hath not béene separated or sundred from God his father, in respect of essence:
& we must conclude, seeing that we have but one only God, and that there is but one simple essence or being in him, that Iesus christ, that is to say, this Eternal word whereof mention is made in this place, hath not been separated or sundered from God his father, in respect of essence:
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and yet notwithstanding there is some distinction. And howe is that then? thus it is:
and yet notwithstanding there is Some distinction. And how is that then? thus it is:
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because we are not able to comprehend that which is so high aboue al our vnderstanding and reason, the auncient Doctors haue vsed the word persons, & haue saide, that in God there are thrée persons:
Because we Are not able to comprehend that which is so high above all our understanding and reason, the ancient Doctors have used the word Persons, & have said, that in God there Are thrée Persons:
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not as we speake in our common spéeche, calling thrée men thrée persons, or els as in the Popedome, they wil be so bold as to point thrée Puppets or Munkeyes, and say, Loe the Trinitie:
not as we speak in our Common speech, calling thrée men thrée Persons, or Else as in the Popedom, they will be so bold as to point thrée Puppets or Monkeys, and say, Lo the Trinity:
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but this worde persons in this matter, is vsed plainly to expresse and set out the proprieties, that are in the essence of God.
but this word Persons in this matter, is used plainly to express and Set out the proprieties, that Are in the essence of God.
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The word substance, or (as the Gréekes speake) Hypostasis is in déede more méete and conuenient,
The word substance, or (as the Greeks speak) Hypostasis is in deed more meet and convenient,
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because it is a worde of holie scripture, and the Apostle vseth it in the first Chapiter of his Epistle to the Hebrewes, when hée saieth, that Iesus Christ is the liuely image,
Because it is a word of holy scripture, and the Apostle uses it in the First Chapter of his Epistle to the Hebrews, when he Saith, that Iesus christ is the lively image,
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and the brightnesse of the glorie, yea the image or ingraued forme of the substance or person of God his Father.
and the brightness of the glory, yea the image or engraved Form of the substance or person of God his Father.
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When he speaketh in that place of the substaunce or person of God, hée meaneth not the essence or béeing,
When he speaks in that place of the substance or person of God, he means not the essence or being,
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but hée speaketh of his proprietie which is in the father, to wit, that he is the fountaine of al things.
but he speaks of his propriety which is in the father, to wit, that he is the fountain of all things.
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But now let vs looke to their thrée substances or persons, as we call them, and marke howe they accord and agrée,
But now let us look to their thrée substances or Persons, as we call them, and mark how they accord and agree,
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so farfoorth, as God teacheth vs concerning them (as I haue alreadie said:) for we must not at any hand go beyond these bounds and limittes.
so farforth, as God Teaches us Concerning them (as I have already said:) for we must not At any hand go beyond these bounds and Limits.
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And therefore let vs haue an eye thereto, so farfoorth as shalbe requisite, for the exposition of the place:
And Therefore let us have an eye thereto, so farforth as shall requisite, for the exposition of the place:
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When men speake of God, true it is that men of them selues are confounded,
When men speak of God, true it is that men of them selves Are confounded,
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and knowe not what to thinke or imagine, sauing that they goe astraie in their owne cogitations and thoughtes, as Saint Paule saieth:
and know not what to think or imagine, Saving that they go astray in their own cogitations and thoughts, as Saint Paul Saith:
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and therevppon it falleth out, that they waxe thereof ouer proude, through their owne prudencie and wisedome:
and thereupon it falls out, that they wax thereof over proud, through their own prudency and Wisdom:
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and therefore GOD also doeth in suche sort punishe them, that they intangle them selues, in such horrible labyrinthes and mazes, that they can not at any hand come out.
and Therefore GOD also doth in such sort Punish them, that they entangle them selves, in such horrible labyrinths and mazes, that they can not At any hand come out.
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But when we will suffer God to guide vs vnto him selfe by the holie scripture, we shall knowe him so farfoorth as shalbe necessarie and méete for vs. For we shall come to the father as to the fountaine of all thinges:
But when we will suffer God to guide us unto him self by the holy scripture, we shall know him so farforth as shall necessary and meet for us For we shall come to the father as to the fountain of all things:
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and then wée can not conceiue or think vpon the father without his counsel and eternall wisedome:
and then we can not conceive or think upon the father without his counsel and Eternal Wisdom:
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besides there is a certaine vertue & power that remaineth in him, which we shall also perceiue & féele verie well.
beside there is a certain virtue & power that remains in him, which we shall also perceive & feel very well.
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Marke then how we shal finde these 3. proprieties in the essence of God.
Mark then how we shall find these 3. proprieties in the essence of God.
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And this is that which S. Iohn mēt to say in this place, that that word was with God.
And this is that which S. John meant to say in this place, that that word was with God.
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If there were not some distinction, hée could not speake so, for that should be to speake vnproperly to say, God was with him self.
If there were not Some distinction, he could not speak so, for that should be to speak unproperly to say, God was with him self.
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So then let vs know, that this word hath some distinction, and is indéed to be distinguished from the heauenly father:
So then let us know, that this word hath Some distinction, and is indeed to be distinguished from the heavenly father:
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for it is that worde, that was begotten from before all time, séeing that God alwayes had his counsell and his wisdome.
for it is that word, that was begotten from before all time, seeing that God always had his counsel and his Wisdom.
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And we must not for all that so much as imagine or thinke vpon a beginning:
And we must not for all that so much as imagine or think upon a beginning:
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for we may not say, that God hath at any time béene without his vnderstanding, counsell, and wisedome.
for we may not say, that God hath At any time been without his understanding, counsel, and Wisdom.
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So then wée must not set aside, and separate from God the proprietie of this word,
So then we must not Set aside, and separate from God the propriety of this word,
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as to say, that we could iudge, that there had béen some certaine time wherein it had not béene with God:
as to say, that we could judge, that there had been Some certain time wherein it had not been with God:
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for this should bée to make an idole of it, as it were. But as I haue said, the thrée persons are but one God:
for this should been to make an idol of it, as it were. But as I have said, the thrée Persons Are but one God:
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& yet for all that we must distinguish them, because there is a certain & assured distinction of them,
& yet for all that we must distinguish them, Because there is a certain & assured distinction of them,
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as is in this place declared.
as is in this place declared.
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And withall let vs remember an old Doctours sentence, which is verie worthie to be thought vpon, because it is excellent.
And withal let us Remember an old Doctors sentence, which is very worthy to be Thought upon, Because it is excellent.
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I cannot (saith he) thinke vpō these thrée proprieties, ye are set out vnto me in God,
I cannot (Says he) think upon these thrée proprieties, you Are Set out unto me in God,
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but ye immediatly my vnderstanding commeth backe againe to one: & on the other side, it is impossible for me to know one only God,
but you immediately my understanding comes back again to one: & on the other side, it is impossible for me to know one only God,
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but yt I regard & looke vpō al ye thrée proprieties, & sée thē distinguished in mine own vnderstāding, according to ye light which is geuē me therof in ye holy scripture.
but that I regard & look upon all you thrée proprieties, & see them distinguished in mine own understanding, according to you Light which is given me thereof in you holy scripture.
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Behold how ye faithful shal know God:
Behold how you faithful shall know God:
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knowing ye father, they wil come to his wisedome, who is this word of which there is spokē in this place, they will come also incōtinētly, to that vertue & power wherof we haue in part said somwhat.
knowing the father, they will come to his Wisdom, who is this word of which there is spoken in this place, they will come also incontinently, to that virtue & power whereof we have in part said somewhat.
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And whē they shall haue once knowne these thrée persons, they wil not any more straggle & wāder hither & thither,
And when they shall have once known these thrée Persons, they will not any more straggle & wander hither & thither,
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but they wil come to this one & only essēce, to know that there is no more but one only God,
but they will come to this one & only essence, to know that there is no more but one only God,
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yea such a one and only God indéed, as hath in such sort created ye world, yt he hath not left vndone any thing of al that, which was requisite & necessary to accomplish our redēption.
yea such a one and only God indeed, as hath in such sort created you world, that he hath not left undone any thing of all that, which was requisite & necessary to accomplish our redemption.
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Thus much thē we are to marke, as cōcerning that which is said, that this word was with God, to wit, that the Euāgelist ment to separate Iesus Christ frō al creatures, and yet notwithstanding to declare vnto vs the distinction which is betwéene him & the father.
Thus much them we Are to mark, as Concerning that which is said, that this word was with God, to wit, that the Euāgelist meant to separate Iesus christ from all creatures, and yet notwithstanding to declare unto us the distinction which is between him & the father.
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Now he addeth, that that word was God: & this he doth ye more fully & better to expresse, ye which he meant, to wit, that Iesus Christ was not a thing created, which had had a beginning,
Now he adds, that that word was God: & this he does the more Fully & better to express, you which he meant, to wit, that Iesus christ was not a thing created, which had had a beginning,
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but that he is our true & very God, This place hath bin ill vnderstood of some, and they haue also foolishly translated it,
but that he is our true & very God, This place hath been ill understood of Some, and they have also foolishly translated it,
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as to say God was the word:
as to say God was the word:
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for if we should say, that God is the worde, the father should be no more God, the holy Ghost should bee no more God.
for if we should say, that God is the word, the father should be no more God, the holy Ghost should be no more God.
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But S. Iohn ment to speake altogether the cōtrary, to wit, ye this word is God,
But S. John meant to speak altogether the contrary, to wit, you this word is God,
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as if he should say, ye Iesus Christ in respect of his deitie & Godhead, is of the same essence with the father.
as if he should say, you Iesus christ in respect of his deity & Godhead, is of the same essence with the father.
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So he shutteth not the father out from the deitie, but declareth that ther is no more,
So he shutteth not the father out from the deity, but Declareth that there is no more,
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but one only essence in God:
but one only essence in God:
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& although there be a distinction betwéene God and his word, yet must wee alwayes come backe to this simple & plaine trueth that they are one God, which we must worship.
& although there be a distinction between God and his word, yet must we always come back to this simple & plain truth that they Are one God, which we must worship.
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It is true yt ye old heretikes trauelled very sore, to peruert this place to the end they might not be inforced to confesse, that Iesus Christ was our true God. It is true that the old Heretics traveled very soar, to pervert this place to the end they might not be enforced to confess, that Iesus christ was our true God.
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But we sée héere, that S. Iohn speaketh so plainly, of the euerlastingnes and eternitie of this worde, yt there is no place left, either for wrangling, or starting into holes.
But we see Here, that S. John speaks so plainly, of the everlastingness and eternity of this word, that there is no place left, either for wrangling, or starting into holes.
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Hée addeth afterwarde yt this woord was in the beginning with God: He had not before spoken these two words together:
He adds afterward that this word was in the beginning with God: He had not before spoken these two words together:
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hée had only said, This word was in the beginning also. It was with God. But nowe he ioyneth both of them together.
he had only said, This word was in the beginning also. It was with God. But now he Joineth both of them together.
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Marke then how we ••ght in such sort to beholde Iesus Christ that we should continually beléeue, that he is verie God,
Mark then how we ••ght in such sort to behold Iesus christ that we should continually believe, that he is very God,
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and of the same essence with the father.
and of the same essence with the father.
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Indéede he was created in respect of his manhood, but wée must passe further, to the ende we may knowe him to be our eternall God, who is so indéede our God, that withall he is also, the wisedome of his father, which hath béen with God from before all time.
Indeed he was created in respect of his manhood, but we must pass further, to the end we may know him to be our Eternal God, who is so indeed our God, that withal he is also, the Wisdom of his father, which hath been with God from before all time.
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Beholde then, what is the summe of this place.
Behold then, what is the sum of this place.
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Now if wée shall kéepe and holde fast this exposition, (as it is simply & plainely set downe vnto vs) it shalbe sufficient for vs, to instruct vs to our saluation.
Now if we shall keep and hold fast this exposition, (as it is simply & plainly Set down unto us) it shall sufficient for us, to instruct us to our salvation.
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And this verelie is all that ye we are to know touching this point:
And this verily is all that you we Are to know touching this point:
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for if we begin here foolishly to dispute, that wil fal out vpon vs, which in this behalfe is fallen vpon the Papistes, as I haue alreadie saide.
for if we begin Here foolishly to dispute, that will fall out upon us, which in this behalf is fallen upon the Papists, as I have already said.
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Moreouer let vs note, that this is a certaine foolish studie and indeuour, to labour much to confirme that which the Euangelist speaketh in this place, by the doctrine of the olde Philosophers,
Moreover let us note, that this is a certain foolish study and endeavour, to labour much to confirm that which the Evangelist speaks in this place, by the Doctrine of the old Philosophers,
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as there are certaine people, that let and trouble them selues in it.
as there Are certain people, that let and trouble them selves in it.
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It is true that we shall finde in Plato, that hée had some vnderstanding of God:
It is true that we shall find in Plato, that he had Some understanding of God:
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for when he speaketh of God, hée saieth that God alwayes had his vnderstanding in him selfe:
for when he speaks of God, he Saith that God always had his understanding in him self:
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and almost all other Philosophers speake after this manner.
and almost all other Philosophers speak After this manner.
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Nowe these that are so curious & desirous, in such sort to make the Philosophers agrée with the holie scripture:
Now these that Are so curious & desirous, in such sort to make the Philosophers agree with the holy scripture:
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suppose that they haue much profited the Christian congregation, when they are able to say, that the Euangelistes, who haue spoken after this manner, haue not béen alone,
suppose that they have much profited the Christian congregation, when they Are able to say, that the Evangelists, who have spoken After this manner, have not been alone,
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but that the Pagans and Heathen themselues haue in déed knowne such things. Verely this is much to the purpose:
but that the Pagans and Heathen themselves have in deed known such things. Verily this is much to the purpose:
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it is euen as if a man would put a vaile or shadowe, before brightnesse or light it selfe.
it is even as if a man would put a veil or shadow, before brightness or Light it self.
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Behold God, who inlightneth vs by the doctrine of his Gospell, and wee will come and put a vaile or shadowe before it and say, ho, this light and brightnesse will bée more apparant and glitering by that vaile.
Behold God, who Enlighteneth us by the Doctrine of his Gospel, and we will come and put a veil or shadow before it and say, ho, this Light and brightness will been more apparent and glittering by that veil.
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It is verie certayne, that God woulde, that euen these thinges should be knowne to the Heathen Philosophers, to make them thereby so much the more inexcusable before his Maiestie:
It is very certain, that God would, that even these things should be known to the Heathen Philosophers, to make them thereby so much the more inexcusable before his Majesty:
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but that prooueth not this, to wit, that his doctrine should be confirmed by that which they haue said:
but that proveth not this, to wit, that his Doctrine should be confirmed by that which they have said:
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for verily we sée, that so much the néerer they thought to come nigh vnto God,
for verily we see, that so much the nearer they Thought to come High unto God,
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so muche the further off in that respect they remooued them selues. And therein was fulfilled this sentence of S. Paule which he vttereth against all mankinde:
so much the further off in that respect they removed them selves. And therein was fulfilled this sentence of S. Paul which he uttereth against all mankind:
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that all they that would be ouer sharpe sighted and subtle witted, and did not séeke God in such reuerence and humilitie as they ought, are fallen into a bottomlesse depth of errour.
that all they that would be over sharp sighted and subtle witted, and did not seek God in such Reverence and humility as they ought, Are fallen into a bottomless depth of error.
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And certainly this is a iust iudgement of almightie God, when wée procéede so farre to defile his doctrine mingling it amongest the foolishe inuentions of men.
And Certainly this is a just judgement of almighty God, when we proceed so Far to defile his Doctrine mingling it amongst the foolish Inventions of men.
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But let vs nowe goe further. The Euangelist saieth:
But let us now go further. The Evangelist Saith:
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That all thinges were made by it, & that without it nothing was made of all that which was made. That all things were made by it, & that without it nothing was made of all that which was made.
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After that he had assured vs, of the eternall essence of that word of God, he addeth a confirmation, thereby to set out vnto vs his eternall deitie, to the ende wee may be verie certaine of the whole matter.
After that he had assured us, of the Eternal essence of that word of God, he adds a confirmation, thereby to Set out unto us his Eternal deity, to the end we may be very certain of the Whole matter.
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All thinges (saieth hée) were made by it. The essence of God is knowne to vs, not onely by that which wée can conceaue or comprehend therof in our owne vnderstandinges, All things (Saith he) were made by it. The essence of God is known to us, not only by that which we can conceive or comprehend thereof in our own understandings,
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but also when it pleaseth him to declare him selfe vnto vs by his creatures:
but also when it Pleases him to declare him self unto us by his creatures:
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for whē the scripture handleth that, then doth he make him selfe visible, & not onely visible,
for when the scripture handleth that, then does he make him self visible, & not only visible,
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but S. Paul passeth yet somewhat further, saying, that although we were blinde, yet we may therby féele him as it were with ye hand So then though we had our eyes shut, yet so it is that we may know this power of God.
but S. Paul passes yet somewhat further, saying, that although we were blind, yet we may thereby feel him as it were with the hand So then though we had our eyes shut, yet so it is that we may know this power of God.
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And howe so? Because it is here within vs. In whō is it that we liue, that we haue our moouing and being? It is in God, who hath breathed life into vs,
And how so? Because it is Here within us In whom is it that we live, that we have our moving and being? It is in God, who hath breathed life into us,
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& by whom we subsist or stand.
& by whom we subsist or stand.
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This thē is that which S. Iohn sheweth vs, saying, that all things were made by it.
This them is that which S. John shows us, saying, that all things were made by it.
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By this we know, that that worde of God hath béene from the beginning, who also is our God.
By this we know, that that word of God hath been from the beginning, who also is our God.
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And how know we this? Certainely we cannot climbe so high, and therefore God is come down euen vnto vs, God I say, with that his word, And how know we this? Certainly we cannot climb so high, and Therefore God is come down even unto us, God I say, with that his word,
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so that we may knowe him.
so that we may know him.
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And albeit that our vnderstanding stretcheth not it selfe so far, neither yet is able to ascende aboue the cloudes,
And albeit that our understanding Stretcheth not it self so Far, neither yet is able to ascend above the Clouds,
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yet so it is that wée are constrained to knowe that this worde is truely God.
yet so it is that we Are constrained to know that this word is truly God.
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And how so? Because all things were made by it.
And how so? Because all things were made by it.
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In it is it then, that all thinges haue béen, as the Apostle Paule in his Epistle to the Hebrues sheweth the same.
In it is it then, that all things have been, as the Apostle Paul in his Epistle to the Hebrews shows the same.
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Wee confesse (saieth hée) that the word of God is eternall and euerlasting. we confess (Saith he) that the word of God is Eternal and everlasting.
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And why so? Because so it is, that by this word all thinges were made.
And why so? Because so it is, that by this word all things were made.
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And this is also the same yt S. Paule speaketh in the 17. Chap. of the Actes of ye Apostles, that God hath not manifested himself vnto vs, without a large testimony & witnesse,
And this is also the same that S. Paul speaks in the 17. Chap. of the Acts of the Apostles, that God hath not manifested himself unto us, without a large testimony & witness,
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because we may behold him in all his creatures.
Because we may behold him in all his creatures.
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So then, in as much as al things were made by his word, we must know that he is our eternall God.
So then, in as much as all things were made by his word, we must know that he is our Eternal God.
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There are certaine Heretiques that suppose, that this worde of God, had beginning in the creation of the worlde,
There Are certain Heretics that suppose, that this word of God, had beginning in the creation of the world,
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because there was neuer any spéech had of the worde, vntill suche time as the worlde was created:
Because there was never any speech had of the word, until such time as the world was created:
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As Moyses saith, God saide, let there be light, and the light was made, &c. Nowe they woulde inferre héere vpon that that worde then beganne.
As Moses Says, God said, let there be Light, and the Light was made, etc. Now they would infer Here upon that that word then began.
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Is it so? we may rather contrariwise by that conclude, that that worde is eternall.
Is it so? we may rather contrariwise by that conclude, that that word is Eternal.
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For if a man begin to doe some thing, we can not therevppon say, that hée was not before that.
For if a man begin to do Some thing, we can not thereupon say, that he was not before that.
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If this be true in creatures what will it be, when wée shall come to God? So then albeit that worde of God hath not spread abroade and made manifest the power therof,
If this be true in creatures what will it be, when we shall come to God? So then albeit that word of God hath not spread abroad and made manifest the power thereof,
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before ye creation of the world yet none can thervpon conclude, that it was not already before that time.
before you creation of the world yet none can thereupon conclude, that it was not already before that time.
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And this is that which S. Iohn ment to set out & declare by this manner of spéech, wherin it is said, yt al things were made by this word.
And this is that which S. John meant to Set out & declare by this manner of speech, wherein it is said, that all things were made by this word.
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Moreouer let vs marke, that when we speake of God the Father and of his worde, we say then, that God made all thinges whatsoeuer, and that by his worde:
Moreover let us mark, that when we speak of God the Father and of his word, we say then, that God made all things whatsoever, and that by his word:
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and this word by, is attributed onely vnto Iesus Christ.
and this word by, is attributed only unto Iesus christ.
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True it is that when we speak of God singly and by himselfe, and without distinction of the persons, we may well say, that all thinges are by and from God:
True it is that when we speak of God singly and by himself, and without distinction of the Persons, we may well say, that all things Are by and from God:
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but when there is a distinction, as in this place there is, behold then the proprietie which belongeth and agreeth to Iesus Christ, to wit, that al things were made by him.
but when there is a distinction, as in this place there is, behold then the propriety which belongeth and agreeth to Iesus christ, to wit, that all things were made by him.
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And this is that distinction of persons which I haue alreadie spoken of, that is, that all things are of God the father,
And this is that distinction of Persons which I have already spoken of, that is, that all things Are of God the father,
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but that Iesus Christ is the meane thereof Marke then what S. Iohn ment as if hée should say, that God by his worde hath made all things.
but that Iesus christ is the mean thereof Mark then what S. John meant as if he should say, that God by his word hath made all things.
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Wherefore God sheweth that hée is the fountaine of them all and that it must néedes bée that hée shoulde make and create all thinges,
Wherefore God shows that he is the fountain of them all and that it must needs been that he should make and create all things,
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but yet by the meane and power of that his woorde.
but yet by the mean and power of that his word.
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And without it nothing was made of that which was made, Saint Iohn commeth héere to repeate the same Sentence, not onely because it is his custome to repeate one and the selfe same thing after two sorts, And without it nothing was made of that which was made, Saint John comes Here to repeat the same Sentence, not only Because it is his custom to repeat one and the self same thing After two sorts,
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but also by reason of mens ingratitude & vnthankfulnesse.
but also by reason of men's ingratitude & unthankfulness.
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For albeit that it is saide vnto them, that God made all thinges by his worde,
For albeit that it is said unto them, that God made all things by his word,
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yet they doe not at the first, conceiue, vnderstand, or beléeue the same.
yet they do not At the First, conceive, understand, or believe the same.
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Wée sée that Gods Creatures touch vs not to the quicke, and that we are so dull and so blockish in our vnderstanding, that we are notable to comprehend these things,
We see that God's Creatures touch us not to the quick, and that we Are so dull and so blockish in our understanding, that we Are notable to comprehend these things,
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euen in such plaine and simple sort, as they are propounded and set out vnto vs. Wherfore S. Iohn, that he might the better expresse the same vnto vs, addeth, without it nothing was made, of that which was made.
even in such plain and simple sort, as they Are propounded and Set out unto us Wherefore S. John, that he might the better express the same unto us, adds, without it nothing was made, of that which was made.
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As if he should say, Surely we are accursed if we doe not receiue this eternall word of God, séeing that by it is that wée haue béene created, As if he should say, Surely we Are accursed if we do not receive this Eternal word of God, seeing that by it is that we have been created,
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yea that all the worlde hath béene made, the heauen, the starres, and the earth, which bringeth foorth for vs our foode and nourishment:
yea that all the world hath been made, the heaven, the Stars, and the earth, which brings forth for us our food and nourishment:
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to be short, that all good thinges haue béen giuen vs by the meanes of this word.
to be short, that all good things have been given us by the means of this word.
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So then séeing wée perceiue that our life procéedeth from thence, wée must wholy kéepe our selues fast thereto,
So then seeing we perceive that our life Proceedeth from thence, we must wholly keep our selves fast thereto,
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and cast from vs all that, that men will set before vs to the contrarie.
and cast from us all that, that men will Set before us to the contrary.
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This is here a double exposition, in respect of the placing of the words, not that they are changed,
This is Here a double exposition, in respect of the placing of the words, not that they Are changed,
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but because wée haue diuersly disposed and placed them. Our sort read it thus:
but Because we have diversely disposed and placed them. Our sort read it thus:
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That by that word all thinges were made, and that without it nothing was made, and ende there their sentence: That by that word all things were made, and that without it nothing was made, and end there their sentence:
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afterwards they adde, All that which was made, was life in it: But this declaration is not aptly set.
afterwards they add, All that which was made, was life in it: But this declaration is not aptly Set.
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It is true that the sense which they giue is in déede almost all one: for they haue in a maner the same exposition that we haue:
It is true that the sense which they give is in deed almost all one: for they have in a manner the same exposition that we have:
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but the maner of speech is verie straunge:
but the manner of speech is very strange:
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for it is not saide of the creatures that they are life, but that is attributed vnto God, as Saint Paule saieth in his Epistle to the Romans, that the Spirite is life, by reason of the fréedome that hath béene bestowed vpon vs by Iesus Christ.
for it is not said of the creatures that they Are life, but that is attributed unto God, as Saint Paul Saith in his Epistle to the Roman, that the Spirit is life, by reason of the freedom's that hath been bestowed upon us by Iesus christ.
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To be short, though wée shall viewe all the holie Scripture, yet wée shall neuer finde that it is saide, that wée are life in our selues,
To be short, though we shall view all the holy Scripture, yet we shall never find that it is said, that we Are life in our selves,
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but that God only hath life, and that not onely the spirituall life, but euen that life, from which all things haue their being,
but that God only hath life, and that not only the spiritual life, but even that life, from which all things have their being,
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and by which wée liue, and that we haue life and breath in him, as I haue alreadie alleadged out of S. Paules saying.
and by which we live, and that we have life and breath in him, as I have already alleged out of S. Paul's saying.
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And by this we sée the trueth of this sentence, to wit, that nothing of all that which was made, was made without that worde of God.
And by this we see the truth of this sentence, to wit, that nothing of all that which was made, was made without that word of God.
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And this is the order of the reading that hath béen found and obserued, in all the most old Gréeke Doctors, and other expositors:
And this is the order of the reading that hath been found and observed, in all the most old Greek Doctors, and other expositors:
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neither was there any but one alone that hath otherwise expounded it. neither was there any but one alone that hath otherwise expounded it.
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Furthermore we haue to note, that the Manichees laboured to peruert and wrest this place, (saying, All that was made in him was life ) to prooue their foolish opinions:
Furthermore we have to note, that the manichees laboured to pervert and wrest this place, (saying, All that was made in him was life) to prove their foolish opinions:
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as that all creatures had life in them and were liuing, for example Stones, Trées, Corne, Otes:
as that all creatures had life in them and were living, for Exampl Stones, Trees, Corn, Otes:
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All this in their fantasie was liuing, insomuch that they durst not eate bread, vnlesse they were sanctified of God before hande.
All this in their fantasy was living, insomuch that they durst not eat bred, unless they were sanctified of God before hand.
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And wherefore? hée must be good, that eateth this, woulde they say.
And Wherefore? he must be good, that Eateth this, would they say.
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The Deuill certainly possessed them, and yet notwithstanding they would alledge places of Scripture, and abuse them, to prooue their foolish speculations withall.
The devil Certainly possessed them, and yet notwithstanding they would allege places of Scripture, and abuse them, to prove their foolish speculations withal.
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Now I ment in déede to touch this by the way, to declare that the Deuill hath alwayes indeuoured to peruert, wrest and wring the holie Scripture:
Now I meant in deed to touch this by the Way, to declare that the devil hath always endeavoured to pervert, wrest and wring the holy Scripture:
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but whatsoeuer it be, if wée search and séeke after Gods trueth, wée shall finde it pure and simple as it is,
but whatsoever it be, if we search and seek After God's truth, we shall find it pure and simple as it is,
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and the Deuill shall not be able to deuise or perfourme any thing against it or vs, to turne vs away from it,
and the devil shall not be able to devise or perform any thing against it or us, to turn us away from it,
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because it is shewed and set out vnto vs before our eyes, and it shall appertaine to none but to vs,
Because it is showed and Set out unto us before our eyes, and it shall appertain to none but to us,
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if wée will beholde it in his puritie, and kéepe it in such sort, as God hath reuealed the same vnto vs. Then let vs come to the naturall meaning.
if we will behold it in his purity, and keep it in such sort, as God hath revealed the same unto us Then let us come to the natural meaning.
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After that Saint Iohn had said, That nothing was made of that which was made without this worde:
After that Saint John had said, That nothing was made of that which was made without this word:
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Hée addeth, That in it was life. Nowe héere hée mindeth to set out two diuers thinges:
He adds, That in it was life. Now Here he minds to Set out two diverse things:
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that is to say, that as all was once created by the power of that worde of God:
that is to say, that as all was once created by the power of that word of God:
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so all thinges continue and are preserued by that power, and by the same meane. And these are two matters which it behooueth vs wel to consider and way.
so all things continue and Are preserved by that power, and by the same mean. And these Are two matters which it behooveth us well to Consider and Way.
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The one, that we haue our beginning and life by this word: the other, that we are vpholden and mainteined therby,
The one, that we have our beginning and life by this word: the other, that we Are upholden and maintained thereby,
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and that not wée onely, but all the worlde:
and that not we only, but all the world:
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Also, that the worlde was not onely created at the beginning by this word, but also that it should bée no more nor continue any longer,
Also, that the world was not only created At the beginning by this word, but also that it should been no more nor continue any longer,
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vnlesse it were preserued in it owne estate, by the same meane.
unless it were preserved in it own estate, by the same mean.
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And therefore as I haue saide, let vs marke and kéepe fast, these two thinges as they are in this place pointed out vnto vs with the finger by S. Iohn.
And Therefore as I have said, let us mark and keep fast, these two things as they Are in this place pointed out unto us with the finger by S. John.
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In the first place then hée declareth vnto vs, That nothing of that which was made, was made without this worde.
In the First place then he Declareth unto us, That nothing of that which was made, was made without this word.
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And howe then? Mindeth hée to accept I know not what, that was not made? Séemeth it, that he would say, that the Angels were not created? No, no, he meaneth no such thing:
And how then? Minds he to accept I know not what, that was not made? Seemeth it, that he would say, that the Angels were not created? No, no, he means no such thing:
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but mindeth to declare that we haue nothing at all which dependeth not wholy of God,
but minds to declare that we have nothing At all which dependeth not wholly of God,
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and hath not it being altogether in him.
and hath not it being altogether in him.
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It is true that the Angels haue a very noble and excellent nature, but yet notwithstanding they subsist and haue their being by this word, and are founded in it: It is true that the Angels have a very noble and excellent nature, but yet notwithstanding they subsist and have their being by this word, and Are founded in it:
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otherwise they could not cōtinue and abide:
otherwise they could not continue and abide:
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As also there is nothing in the world but it is preserued by this verie word.
As also there is nothing in the world but it is preserved by this very word.
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Now here we are taught and instructed, howe great our pouertie and wretchednesse would be, vnlesse that God vphelde vs by his grace.
Now Here we Are taught and instructed, how great our poverty and wretchedness would be, unless that God upheld us by his grace.
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And this is it that the Psalmist speaketh, that so soone as God shal withdraw his spirit from vs, beholde we returne to pouder and dust, and vanish away altogether.
And this is it that the Psalmist speaks, that so soon as God shall withdraw his Spirit from us, behold we return to powder and dust, and vanish away altogether.
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It is true that he speaketh in that place of creatures & bodely things:
It is true that he speaks in that place of creatures & bodily things:
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but so it is, that we sée how all the rest also is vpholden, by the vertue and power of this word.
but so it is, that we see how all the rest also is upholden, by the virtue and power of this word.
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Now euen as we cannot subsist or be, but by that word of God:
Now even as we cannot subsist or be, but by that word of God:
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so we must likewise marke, that it is by the meanes thereof, that we haue begun to haue life.
so we must likewise mark, that it is by the means thereof, that we have begun to have life.
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And who is hée that declareth the same vnto vs? The Euangelist.
And who is he that Declareth the same unto us? The Evangelist.
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This is also the selfe same which the Apostle saith in the first Cap. to the Hebrues, that the sonne of God is the brightnesse of the glory, or the image of his substance and person of God his Father,
This is also the self same which the Apostle Says in the First Cap. to the Hebrews, that the son of God is the brightness of the glory, or the image of his substance and person of God his Father,
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and that he vpholdeth all thinges by his worde. and that he upholdeth all things by his word.
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Hée vseth there the worde, worde, but yet in such a signification, that hée meaneth not onely the power of the sonne of God,
He uses there the word, word, but yet in such a signification, that he means not only the power of the son of God,
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but also a certaine wonderfull disposition, & a verie fit and séemely order, which hée hath set in the thinges created,
but also a certain wonderful disposition, & a very fit and seemly order, which he hath Set in the things created,
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because he is the wisdom of God, & we may behold him in al the creatures,
Because he is the Wisdom of God, & we may behold him in all the creatures,
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because he vpholdeth al things by his vertue and power.
Because he upholdeth all things by his virtue and power.
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Marke then how we haue life & moouing, and after the first day of our life we continue in the same, to wit, because that God preserueth vs:
Mark then how we have life & moving, and After the First day of our life we continue in the same, to wit, Because that God Preserveth us:
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for in respect of our selues we must néedes perishe euerie minute of an houre, for in respect of our selves we must needs perish every minute of an hour,
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if this were not that that word of God mainteineth vs. Behold then in what sense the Euangelist saieth, that that word was life:
if this were not that that word of God maintaineth us Behold then in what sense the Evangelist Saith, that that word was life:
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that is, that not onely all thinges were made by it, but that they must of necessitie also be grounded therevpon,
that is, that not only all things were made by it, but that they must of necessity also be grounded thereupon,
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and that it mainteine them in their being. Nowe he addeth afterwards, that that life was that light of men.
and that it maintain them in their being. Now he adds afterwards, that that life was that Light of men.
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And wherefore is it that hée addeth this? It is for two causes.
And Wherefore is it that he adds this? It is for two Causes.
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The first is, that after that we haue knowne the might of God, and the power of that his word, both on high,
The First is, that After that we have known the might of God, and the power of that his word, both on high,
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and beneath, and euerie where, we must then come to our selues:
and beneath, and every where, we must then come to our selves:
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for this is good reason, that we should and that with a greater diligence beholde that, which toucheth vs verie nigh.
for this is good reason, that we should and that with a greater diligence behold that, which touches us very High.
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As how? I ought to knowe Gods goodnesse in this, that hée preserueth, Horses, and Oxen:
As how? I ought to know God's Goodness in this, that he Preserveth, Horses, and Oxen:
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as Dauid speaketh to vs therof, saying that it is hée that giueth nourishment, and foode to euerie beast.
as David speaks to us thereof, saying that it is he that gives nourishment, and food to every beast.
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I sée on the other side the Earth, which by the commaundement and blessing of God bringeth foorth her fruites.
I see on the other side the Earth, which by the Commandment and blessing of God brings forth her fruits.
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If I looke thē vpon beastes, I ought to knowe the goodnesse of God which declareth it selfe euen towards Asses,
If I look them upon beasts, I ought to know the Goodness of God which Declareth it self even towards Asses,
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& Dogs, but much more towards mée God commeth to mée, that I might inwardly féele his power:
& Dogs, but much more towards me God comes to me, that I might inwardly feel his power:
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hée giueth mée bread wherewith I am nourished, and ought I not to be touched to the quicke for so many benefits & blessinges, It is true that I should.
he gives me bred wherewith I am nourished, and ought I not to be touched to the quick for so many benefits & blessings, It is true that I should.
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Besides also when men set out Gods workes, they speak expresly of men, because that God doth set out his most great & excellent power rather in vs then in other creatures.
Beside also when men Set out God's works, they speak expressly of men, Because that God does Set out his most great & excellent power rather in us then in other creatures.
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God then wil in déed be magnified, both in heauen & in earth, and in all his workes that we sée:
God then will in deed be magnified, both in heaven & in earth, and in all his works that we see:
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but yet much more in a man, because hée hath imprinted his own Image in vs, rather then in all the rest of his creatures.
but yet much more in a man, Because he hath imprinted his own Image in us, rather then in all the rest of his creatures.
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For he hath not said of the Sun, the Starres, or any other creature how excellent soeuer it be, I wil make now a chief worke, which may be to mine owne Image and likenesse.
For he hath not said of the Sun, the Stars, or any other creature how excellent soever it be, I will make now a chief work, which may be to mine own Image and likeness.
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So then the Euangelist after that he had spoken of the power of that word of God, which spreadeth it selfe to all creatures, hée commeth to men.
So then the Evangelist After that he had spoken of the power of that word of God, which spreadeth it self to all creatures, he comes to men.
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And in this hée sheweth vnto vs, that if men beholde the goodnesse of God in euerie place where they looke, they cannot but much more consider and beholde the same, within their owne persons.
And in this he shows unto us, that if men behold the Goodness of God in every place where they look, they cannot but much more Consider and behold the same, within their own Persons.
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And forasmuche as God hath done vs this honour, that wée are magnified & made excellent in our selues, insomuche that the verie Pagans and Heathen haue called Man a little world, because we may sée in him a principall woorke that surpasseth all the rest, good reason is it, that we should knowe & confesse in it, the vertue and power of God.
And forasmuch as God hath done us this honour, that we Are magnified & made excellent in our selves, insomuch that the very Pagans and Heathen have called Man a little world, Because we may see in him a principal work that Surpasses all the rest, good reason is it, that we should know & confess in it, the virtue and power of God.
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It is true that wée may behold God in al his creatures, but when hée manifesteth himselfe in man,
It is true that we may behold God in all his creatures, but when he manifesteth himself in man,
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then we sée him, as it were by face and countenance:
then we see him, as it were by face and countenance:
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whereas looking vppon him in other creatures, wée sée him darkely, and as it were on the backe partes.
whereas looking upon him in other creatures, we see him darkly, and as it were on the back parts.
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So then albeit that it be said, that God is made visible vnto vs in his creatures,
So then albeit that it be said, that God is made visible unto us in his creatures,
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yet it so falleth out, that in them we sée but as it were, his féete, his handes, and his backe:
yet it so falls out, that in them we see but as it were, his feet, his hands, and his back:
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but in Man wée sée as it were his face.
but in Man we see as it were his face.
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Not that it is his face, so that wee can beholde him there in imperfection I meane not so, for I speake not now of diuine and heauenly thinges,
Not that it is his face, so that we can behold him there in imperfection I mean not so, for I speak not now of divine and heavenly things,
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but onlye of this, that it hath pleased God to be knowne in this world to high and lowe.
but only of this, that it hath pleased God to be known in this world to high and low.
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Beholde then the summe of that which S. Iohn saieth, to wit, that that life was that light of men:
Behold then the sum of that which S. John Saith, to wit, that that life was that Light of men:
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as if hée should say, It is true, that there is in déede a certaine life spread abroade ouer and in all creatures.
as if he should say, It is true, that there is in deed a certain life spread abroad over and in all creatures.
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And what manner a one is that, euen that all thinges are made and preserued by that worde of God:
And what manner a one is that, even that all things Are made and preserved by that word of God:
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but yet there is a more excellent matter in man, to wit, the soule, vnderstāding & reason. but yet there is a more excellent matter in man, to wit, the soul, understanding & reason.
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For a man shal not be wtout sense & féeling, as stones: he shall not be wtout vnderstāding & reason as brute beasts:
For a man shall not be without sense & feeling, as stones: he shall not be without understanding & reason as brutus beasts:
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but he hath a more excellent life, yea euen to beholde the thinges which are aboue and beyond the worlde. Nowe consequently hee addeth:
but he hath a more excellent life, yea even to behold the things which Are above and beyond the world. Now consequently he adds:
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that that light shineth in the darknesse, and that the darknesse comprehended it not. that that Light shines in the darkness, and that the darkness comprehended it not.
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Hée expresly putteth downe that, because that that light which God placed in man, is as it were altogether put out:
He expressly putteth down that, Because that that Light which God placed in man, is as it were altogether put out:
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and in déede if we should iudge according to that which wée nowe can sée in mortall men, wée shall not muche regard and estéeme the grace of God.
and in deed if we should judge according to that which we now can see in Mortal men, we shall not much regard and esteem the grace of God.
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For albeit that man was created to the image of God, yet so it is, that through sin he hath béene disfigured and defamed.
For albeit that man was created to the image of God, yet so it is, that through since he hath been disfigured and defamed.
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What is it then that wée sée in men? Wée sée there an image of God which is altogether defaced and marred,
What is it then that we see in men? We see there an image of God which is altogether defaced and marred,
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because that the Deuill hath defiled it through sinne.
Because that the devil hath defiled it through sin.
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But albeit that men following altogeather that which Satan prompted them too, haue quenched and put out the light of God:
But albeit that men following altogether that which Satan prompted them too, have quenched and put out the Light of God:
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yet so it is notwithstanding that the Deuill was not able by his subtiltie to bring so much to passe, that this light of God, should not yet shine foorth in the middest of darkenesse.
yet so it is notwithstanding that the devil was not able by his subtlety to bring so much to pass, that this Light of God, should not yet shine forth in the midst of darkness.
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And this is it that Saint Iohn minded to declare, as if he should say, It is true (my children) that if that which was first giuen vnto men had continued and abidden with them, wée should haue séene nothing now,
And this is it that Saint John minded to declare, as if he should say, It is true (my children) that if that which was First given unto men had continued and abidden with them, we should have seen nothing now,
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but the glorie of God shining in euerie place, in stéede that nowe we behold his Image wonderfully defaced:
but the glory of God shining in every place, in steed that now we behold his Image wonderfully defaced:
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and yet notwithstanding all this, if so falleth out that wée may perceiue in Man some brightnesse that God hath left him, and some little sparke of that his light.
and yet notwithstanding all this, if so falls out that we may perceive in Man Some brightness that God hath left him, and Some little spark of that his Light.
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And this is that which the Euangelist ment to declare.
And this is that which the Evangelist meant to declare.
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I leaue vntouched other things because the time suffereth vs not to speake any more thereof,
I leave untouched other things Because the time suffers us not to speak any more thereof,
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and because I haue alreadie béene ouerlong.
and Because I have already been overlong.
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Notwithstāding we are to marke yt men haue so much light of the knowledge of God,
Notwithstanding we Are to mark that men have so much Light of the knowledge of God,
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as is sufficient to winne them, and make them inexcusable before him.
as is sufficient to win them, and make them inexcusable before him.
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Let vs indeuer to make our selues beléeue of our selues what we will or can, Let us endeavour to make our selves believe of our selves what we will or can,
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yet beholde God, who pronounceth, that we are al darknes.
yet behold God, who pronounceth, that we Are all darkness.
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And how so? let vs not attribute that vnto GOD, but to our owne fault.
And how so? let us not attribute that unto GOD, but to our own fault.
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Now then, eyther God must inlighten vs with his brightnesse, or else otherwise there shall bée nothing but darknesse in vs,
Now then, either God must inlighten us with his brightness, or Else otherwise there shall been nothing but darkness in us,
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and it cannot be auoyded but we shal stumble and fall downe, if we will but once lift vp our selues to go forward one stepp, without his guiding & gouernment.
and it cannot be avoided but we shall Stumble and fallen down, if we will but once lift up our selves to go forward one step, without his guiding & government.
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And yet so it is (as I haue already said) ye God hath not so destituted vs, that wée are altogether forsaken of him,
And yet so it is (as I have already said) the God hath not so destituted us, that we Are altogether forsaken of him,
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so that we haue nothing remaining of his gifts.
so that we have nothing remaining of his Gifts.
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And that so it is, there is yet some séed of religiō in men, they haue yet some remnantes of their first creatiō:
And that so it is, there is yet Some seed of Religion in men, they have yet Some remnants of their First creation:
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as a mā may sée that euē in the most wicked and reprobate:
as a man may see that even in the most wicked and Reprobate:
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there is some impression and print of the image of God, and this is to make them so much the more inexcusable:
there is Some impression and print of the image of God, and this is to make them so much the more inexcusable:
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forsomuch as they haue not profited therby, theyr condemnation shalbe therfore so much the more grieuous,
forsomuch as they have not profited thereby, their condemnation shall Therefore so much the more grievous,
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and without doubt it shall bée doubled vpon them.
and without doubt it shall been doubled upon them.
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Beholde then how notwithstanding that our nature was so corrupted wée doe yet reteine some little sparke of that grace, which God put in our father Adam:
Behold then how notwithstanding that our nature was so corrupted we do yet retain Some little spark of that grace, which God put in our father Adam:
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So that this sentence is verye true, yt that light shineth in darknesse. Now further the Euangelist saith, that the darknesse comprehended it not.
So that this sentence is very true, that that Light shines in darkness. Now further the Evangelist Says, that the darkness comprehended it not.
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Wherin he sheweth howe greate the vnthankfulnesse of men is.
Wherein he shows how great the unthankfulness of men is.
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Beholde God, who maketh his brightnesse to shine in vs, and his word to lighten vs, and yet notwtstanding we darkē & dim the same through our malice.
Behold God, who makes his brightness to shine in us, and his word to lighten us, and yet notwithstanding we darken & dim the same through our malice.
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It is true that the Gospel it selfe, is a manifestation and declaration of this light,
It is true that the Gospel it self, is a manifestation and declaration of this Light,
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but yet that malice and vnthankfulnesse which is in vs, putteth it out, as much as in vs is,
but yet that malice and unthankfulness which is in us, putteth it out, as much as in us is,
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vnlesse God remedied and redressed it, making a change in vs by his power & infinite goodnesse.
unless God remedied and Redressed it, making a change in us by his power & infinite Goodness.
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And this is that which Saint Iohn ment to declare in this place:
And this is that which Saint John meant to declare in this place:
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and withall he beginneth to prepare vs to that, which hee will speake afterward, that is to say, to what ende this word (which is Iesus Christ) was sent vs of God his father, that is, to the end he might be manifested in the flesh, for our saluation.
and withal he begins to prepare us to that, which he will speak afterwards, that is to say, to what end this word (which is Iesus christ) was sent us of God his father, that is, to the end he might be manifested in the Flesh, for our salvation.
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He ment then to declare howe greate the mystery of our redemption was, and what neede wée had of it, in saying, that wee haue not comprehended the brightnesse that was in vs:
He meant then to declare how great the mystery of our redemption was, and what need we had of it, in saying, that we have not comprehended the brightness that was in us:
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as if hee shoulde say, It could nothing at all haue profited vs, to haue the light that shineth in vs,
as if he should say, It could nothing At all have profited us, to have the Light that shines in us,
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vnlesse we had withall béene redéemed, and that this worde had executed and performed the loue of God towarde vs, in repairing his image, which was defaced in vs through our sinne,
unless we had withal been redeemed, and that this word had executed and performed the love of God toward us, in repairing his image, which was defaced in us through our sin,
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and wholie disfigured in the first man.
and wholly disfigured in the First man.
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Marke I say howe Saint Iohn mindeth to prepare vs to know the effect of our redemption:
Mark I say how Saint John minds to prepare us to know the Effect of our redemption:
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and besides hée ment also to shewe vnto vs, how that the word of God declareth it selfe in his creatures, in as much as all things are preserued by his strength and power.
and beside he meant also to show unto us, how that the word of God Declareth it self in his creatures, in as much as all things Are preserved by his strength and power.
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And withall hée exhorteth vs to knowe and confesse, the graces that God hath bestowed vpon vs, more excellent in déede than vpon other creatures, to the ende wée might magnifie and prayse him:
And withal he exhorteth us to know and confess, the graces that God hath bestowed upon us, more excellent in deed than upon other creatures, to the end we might magnify and praise him:
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moreouer to knowe, that séeing hée hath from the beginning imprinted his owne liuely image in vs, moreover to know, that seeing he hath from the beginning imprinted his own lively image in us,
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and hath made vs féele his power, it is good reason wée should learne, to holde our selues fast to this worde,
and hath made us feel his power, it is good reason we should Learn, to hold our selves fast to this word,
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and to confesse both generally and particularly, the good thinges that God hath done for mankinde, to the ende that the light which hée hath plentifully communicated vnto vs, of his grace and goodnesse onely, may not be quenched or put out through our malice,
and to confess both generally and particularly, the good things that God hath done for mankind, to the end that the Light which he hath plentifully communicated unto us, of his grace and Goodness only, may not be quenched or put out through our malice,
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but that Iesus Christ may in such sort dwell in the middest of vs, that being guided and gouerned by the holie Ghost, wée may haue such accesse to the father, that hée may at the length bring vs into his heauenly glorie.
but that Iesus christ may in such sort dwell in the midst of us, that being guided and governed by the holy Ghost, we may have such access to the father, that he may At the length bring us into his heavenly glory.
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Thus I haue handled these thinges as shortly as was possible for mée, respecting alwayes to touch the marke, wherat the Euangelist in this place aimeth:
Thus I have handled these things as shortly as was possible for me, respecting always to touch the mark, whereat the Evangelist in this place aimeth:
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notwithstanding if there bee any thing that hath béene omitted because a man can not remember all, let euerie one speake thereof that, which God shall haue giuen him in that behalfe:
notwithstanding if there be any thing that hath been omitted Because a man can not Remember all, let every one speak thereof that, which God shall have given him in that behalf:
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and if there be any doubt, propound the matters, to the ende that putting them out, they may be made cleare and manifest,
and if there be any doubt, propound the matters, to the end that putting them out, they may be made clear and manifest,
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and that the Church of God may therby bée more and more edified, when thinges shall not remaine in doubt,
and that the Church of God may thereby been more and more edified, when things shall not remain in doubt,
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but shall be vnderstood according to their true meaning, after that wée shall haue disputed and reasoned vpon them,
but shall be understood according to their true meaning, After that we shall have disputed and reasoned upon them,
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as is séemely, and according to God and godlinesse.
as is seemly, and according to God and godliness.
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A Sermon of the birth of our Lorde Iesus Christ. Luke. Cap. 2. 1 ANd it came to passe in those dayes, that there was a commaundement from Augustus Caesar, that all the world should be taxed.
A Sermon of the birth of our Lord Iesus christ. Lycia. Cap. 2. 1 ANd it Come to pass in those days, that there was a Commandment from Augustus Caesar, that all the world should be taxed.
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2 (This first taxing was made when Cyrenius was Gouernor of Syria,) 3 Therefore all went to bee taxed, euerie man to his owne Citie.
2 (This First taxing was made when Cyrenius was Governor of Syria,) 3 Therefore all went to be taxed, every man to his own city.
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4 And Ioseph also went vp from Galilee, out of a Citie called Nazareth into Iudea,
4 And Ioseph also went up from Galilee, out of a city called Nazareth into Iudea,
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vnto the Citie of Dauid, which is called Bethlehem, (because he was of the house and linage of Dauid)
unto the city of David, which is called Bethlehem, (Because he was of the house and lineage of David)
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5 To be taxed with Mary that was giuen him to wife, which was with childe.
5 To be taxed with Mary that was given him to wife, which was with child.
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6 And so it fell out, that while they were there, the dayes were accomplished that shee should be deliuered.
6 And so it fell out, that while they were there, the days were accomplished that she should be Delivered.
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7 And she brought foorth her first begotten Sonne, & wrapped him in swadling cloathes,
7 And she brought forth her First begotten Son, & wrapped him in swaddling clothes,
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and laide him in a manger because there was no roume for them in the Inne.
and laid him in a manger Because there was no room for them in the Inn.
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8 And there were in the same countrey shepheardes, abiding in the fielde and keeping watch by night, because of their flocke.
8 And there were in the same country shepherds, abiding in the field and keeping watch by night, Because of their flock.
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9 And loe, the Angell of the Lorde came vpon them, and the glorie of the Lord shoane about them, and they were sore afraide.
9 And lo, the Angel of the Lord Come upon them, and the glory of the Lord shoane about them, and they were soar afraid.
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10 Then the Angell saide vnto them be not afraide, for behold I bring you tydinges of great ioy that shall be to all people.
10 Then the Angel said unto them be not afraid, for behold I bring you tidings of great joy that shall be to all people.
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11 That is, that vnto you is borne this day, in the Citie of Dauid, a Sauiour which is Christ the Lord.
11 That is, that unto you is born this day, in the city of David, a Saviour which is christ the Lord.
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12 And hee shall be a signe to you, yee shall finde the childe swadled and laide in a Maunger.
12 And he shall be a Signen to you, ye shall find the child swaddled and laid in a Manger.
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13 And straightway there was with the Angel, a multitude of heauenly souldiers, praysing God and saying.
13 And straightway there was with the Angel, a multitude of heavenly Soldiers, praising God and saying.
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14 Glorie be to God in the high heauens, & peace in earth, and towardes men good will.
14 Glory be to God in the high heavens, & peace in earth, and towards men good will.
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WE knowe (beloued in the Lorde) that all our felicitie ioy, & peace, is this,
WE know (Beloved in the Lord) that all our felicity joy, & peace, is this,
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euē to be conioyned & knit together with the sonne of God, for as he is our head,
even to be conjoined & knit together with the son of God, for as he is our head,
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so are we likewise his body, and do also receiue from him our life, & health, and all whatsoeuer blessednesse else.
so Are we likewise his body, and do also receive from him our life, & health, and all whatsoever blessedness Else.
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And beside, we see in very déede, howe miserable our estate should be, if wée can not to him, to be preserued vnder his protection.
And beside, we see in very deed, how miserable our estate should be, if we can not to him, to be preserved under his protection.
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But by the way, we are neuer able to attaine and reach so high (séeing we are scarcely able to crawle vpō the ground) without he were alredie come néere vnto vs by reason of his birth, who hath taken vpon him our flesh,
But by the Way, we Are never able to attain and reach so high (seeing we Are scarcely able to crawl upon the ground) without he were already come near unto us by reason of his birth, who hath taken upon him our Flesh,
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and is therby become our brother.
and is thereby become our brother.
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Neither could we at this present flye vnto our Lorde Iesus Christ sitting at the right hand of God his father, in ye glory of the heauens, without he had abased himself to become a mortal man,
Neither could we At this present fly unto our Lord Iesus christ sitting At the right hand of God his father, in the glory of the heavens, without he had abased himself to become a Mortal man,
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& his estate & condition to become also like vnto ours. And here we may likewise sée, why the name of man was giuen vnto him,
& his estate & condition to become also like unto ours. And Here we may likewise see, why the name of man was given unto him,
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whē as hée is called the Mediatour betwéene God and man:
when as he is called the Mediator between God and man:
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and so by the selfe fame reason is called Immanuel, which is as much to say,
and so by the self fame reason is called Immanuel, which is as much to say,
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as God with vs. And therefore as often as wée séeke to be relieued and eased of our miseries by our Lord Iesus Christ,
as God with us And Therefore as often as we seek to be relieved and eased of our misery's by our Lord Iesus christ,
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and to make him our sure and vndoubted defence, wee must first of all, begin at his birth.
and to make him our sure and undoubted defence, we must First of all, begin At his birth.
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Nowe, wee are not onely here taught that he was made man like vnto vs,
Now, we Are not only Here taught that he was made man like unto us,
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but was also so despised, and made of so smal account, as that he was scarcely taken to be named among the number of men.
but was also so despised, and made of so small account, as that he was scarcely taken to be nam among the number of men.
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For he was as it were banished & denied all harboure and company, and was lodged in a Stable, and laide in Manger.
For he was as it were banished & denied all harbour and company, and was lodged in a Stable, and laid in Manger.
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Since thē it is thus, let vs here acknowledge that Gods of his goodnesse hath bountifullie spreade abroade his infinite treasures,
Since them it is thus, let us Here acknowledge that God's of his Goodness hath bountifully spread abroad his infinite treasures,
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when as hee woulde in this sorte abase, his deare Sonne for our sakes. And let vs also acknowledge that our Lorde Iesus Christ hath so suffred for vs,
when as he would in this sort abase, his deer Son for our sakes. And let us also acknowledge that our Lord Iesus christ hath so suffered for us,
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as that, so often as wée séeke him, we néede neuer to goe verie farre about, to finde him,
as that, so often as we seek him, we need never to go very Far about, to find him,
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nor yet to vnite our selues truly vnto him.
nor yet to unite our selves truly unto him.
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For, for that cause was he contented to submit him selfe vnto all shame and rebuke, insomuche, that all men as it were vtterly forsooke him.
For, for that cause was he contented to submit him self unto all shame and rebuke, insomuch, that all men as it were utterly forsook him.
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And therefore let vs here learne also by the way, humblenesse, and lowlinesse, if we meane that he shoulde entertayne vs. For it is verie good reason, that at the least there should be a conformitie or an euen agréement betwéene the head and the members.
And Therefore let us Here Learn also by the Way, humbleness, and lowliness, if we mean that he should entertain us For it is very good reason, that At the least there should be a conformity or an even agreement between the head and the members.
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Neither must wée so despise our selues as to make no reckoning of our selues:
Neither must we so despise our selves as to make no reckoning of our selves:
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for wée shal by nature finde such pouertie and wants in our selues, as that we shal haue very good occasiō altogether to abase our selues.
for we shall by nature find such poverty and Wants in our selves, as that we shall have very good occasion altogether to abase our selves.
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But let vs acknowledge our selues to be such as in déede we are to the ende we might offer vp our selues in true humilitie vnto our Lord Iesus Christ, that he might acknowledge & allow vs for his.
But let us acknowledge our selves to be such as in deed we Are to the end we might offer up our selves in true humility unto our Lord Iesus christ, that he might acknowledge & allow us for his.
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Wée haue moreouer to note by the way, that in the history which Saint Luke here reciteth, that on the one side we are to learne, that the sonne of God made himself of no reputation, for our saluation:
We have moreover to note by the Way, that in the history which Saint Lycia Here reciteth, that on the one side we Are to Learn, that the son of God made himself of no reputation, for our salvation:
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and yet on the other side, notwithstanding that he ceased not to bee a sure and vndoubted testimonie, that he was the Redéemer of the worlde, promised from the beginning:
and yet on the other side, notwithstanding that he ceased not to be a sure and undoubted testimony, that he was the Redeemer of the world, promised from the beginning:
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neither tooke hee vpon him our nature, because he was not able to defende and preserue his heauenly Maiestie.
neither took he upon him our nature, Because he was not able to defend and preserve his heavenly Majesty.
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Both which are heere set downe vnto vs:
Both which Are Here Set down unto us:
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for our Lorde Iesus Christ was laide in a Manger, as one cleane forsaken of the worlde,
for our Lord Iesus christ was laid in a Manger, as one clean forsaken of the world,
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and in extreame pouertie, without honour, without reputation, and as one subiecte to all bondage and slauerie:
and in extreme poverty, without honour, without reputation, and as one Subject to all bondage and slavery:
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and yet did the Angelles in heauen magnifie him, dooing him all homage and reuerence. And heere in the first place, an Angell brought tydinges of his byrth:
and yet did the Angels in heaven magnify him, doing him all homage and Reverence. And Here in the First place, an Angel brought tidings of his birth:
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but hee was soone after accompanied with an whole armie, who were all present and appeared,
but he was soon After accompanied with an Whole army, who were all present and appeared,
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as witnesses sent from God, to shewe, that although our Lord Iesus Christ was so abased,
as Witnesses sent from God, to show, that although our Lord Iesus christ was so abased,
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for our saluation, yet was he for all that the King of the whole worlde, and had all thinges vnder his power and rule.
for our salvation, yet was he for all that the King of the Whole world, and had all things under his power and Rule.
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And beside, the place of Bethlehem yelded a good proofe that it was euen hee that was promised from the beginning.
And beside, the place of Bethlehem yielded a good proof that it was even he that was promised from the beginning.
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For the Prophet Micheah, had so prophecied of him, where it is saide, And thou Bethlehem,
For the Prophet Micah, had so prophesied of him, where it is said, And thou Bethlehem,
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although thou bee of no great reputation, like vnto a village which maketh no great shewe,
although thou be of no great reputation, like unto a village which makes no great show,
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neither verie well inhabited, yet out of thee shall hée, come foorth vnto me, who shal be the ruler of my people:
neither very well inhabited, yet out of thee shall he, come forth unto me, who shall be the ruler of my people:
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whose going foorth, haue béen from euerlasting.
whose going forth, have been from everlasting.
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And here we sée, that our Lord Iesus Christ hath not spared himselfe, to the ende we might haue readie passage vnto him,
And Here we see, that our Lord Iesus christ hath not spared himself, to the end we might have ready passage unto him,
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& not doubt but that he will receiue vs as his owne bodie, séeing he woulde not only become a mortall man, clothed with our nature,
& not doubt but that he will receive us as his own body, seeing he would not only become a Mortal man, clothed with our nature,
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but also become like vnto a poore worme of the earth, voide of all felicitie.
but also become like unto a poor worm of the earth, void of all felicity.
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And therefore, let vs not doubt how miserable soeuer we be, but yt he will take vs alwayes for his members.
And Therefore, let us not doubt how miserable soever we be, but that he will take us always for his members.
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Howbeit on the other side, we sée him marked as it were by ye hand of God, to ye end he should be willingly receiued,
Howbeit on the other side, we see him marked as it were by the hand of God, to you end he should be willingly received,
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as the man, frō whō we must looke for our saluation, & by whō we are receiued into ye kingdom of God, frō which we were before banished.
as the man, from whom we must look for our salvation, & by whom we Are received into you Kingdom of God, from which we were before banished.
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For we sée a diuine or heauenly power & maiestie to be in him, because ye Angels tooke him as it were for their superior & souereigne king:
For we see a divine or heavenly power & majesty to be in him, Because you Angels took him as it were for their superior & sovereign King:
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neither must we doubt yt whē we are vnder his protectiō, yt he hath wherwithal to defēd & preserue vs. Howbeit, let vs know this by ye way, yt although he hath so abased himself,
neither must we doubt that when we Are under his protection, that he hath wherewithal to defend & preserve us Howbeit, let us know this by you Way, that although he hath so abased himself,
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yet that it is no whit derogatory frō his diuine power, neither yet any hinderance to vs, from being safe & sure vnder his gouernment.
yet that it is no whit derogatory from his divine power, neither yet any hindrance to us, from being safe & sure under his government.
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Here, therfore we sée ye sum & effect of this history:
Here, Therefore we see you sum & Effect of this history:
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which is, that in ye first place we might acknowledge ye sonne of God, euē our mediator, to be linked vnto vs with such a bond,
which is, that in you First place we might acknowledge you son of God, even our Mediator, to be linked unto us with such a bound,
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as yt we should not doubt, but that we are alwayes pertakers, both of his life, & also of his riches.
as that we should not doubt, but that we Are always partakers, both of his life, & also of his riches.
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And in the mean while, let vs likewise acknowledge, yt he brought wt himselfe to vs, whatsoeuer was requisit for our saluatiō.
And in the mean while, let us likewise acknowledge, that he brought with himself to us, whatsoever was requisite for our salvation.
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For (as we haue alredy said) he was not made of so vile reputatiō,
For (as we have already said) he was not made of so vile reputation,
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but that he alwayes kept with him his heauenly power & maiestie:
but that he always kept with him his heavenly power & majesty:
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and although the world accounted him to be of no credit, yet neuertheles, he was alwayes not only ye enheritor of this worlde (because hée is head of the Church) but also verie God for euer.
and although the world accounted him to be of no credit, yet nevertheless, he was always not only the enheritor of this world (Because he is head of the Church) but also very God for ever.
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Moreouer let vs learn of them who are here appointed to be our maisters & guides,
Moreover let us Learn of them who Are Here appointed to be our masters & guides,
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how to come to our lord Iesus Christ. In very déed, ye wise men of this world, so swell wt pride & presumption,
how to come to our lord Iesus christ. In very deed, you wise men of this world, so swell with pride & presumption,
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as yt they will scarcely vouchsafe to bee taught of simple men, and of shepheardes of the fielde:
as that they will scarcely vouchsafe to be taught of simple men, and of shepherds of the field:
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and yet all the wisedome we haue, is to learne of these shepheards (of whom we haue here spoken) to come vnto our Lord Iesus Christ.
and yet all the Wisdom we have, is to Learn of these shepherds (of whom we have Here spoken) to come unto our Lord Iesus christ.
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For if our heades were fraught with all the knowledge in the worlde, to what ende serued it if wée had not life, to wit, him, in whome,
For if our Heads were fraught with all the knowledge in the world, to what end served it if we had not life, to wit, him, in whom,
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as Saint Paule sayeth, all the treasures of the worlde lie hid. heere wee sée therefore at which ende we must begin:
as Saint Paul Saith, all the treasures of the world lie hid. Here we see Therefore At which end we must begin:
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which is, That it is not hurtfull vnto vs to follow their steppes, who haue shewed vs the way to come vnto our Lord Iesus Christ.
which is, That it is not hurtful unto us to follow their steps, who have showed us the Way to come unto our Lord Iesus christ.
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Now God hath not done this honour vnto the mighty men of this world, neyther to the wise,
Now God hath not done this honour unto the mighty men of this world, neither to the wise,
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nor to the rich, eyther yet to the noble: but hath chosen very shepheards for the purpose.
nor to the rich, either yet to the noble: but hath chosen very shepherds for the purpose.
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And since it is so, let vs follow the order there set downe.
And since it is so, let us follow the order there Set down.
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It is very true that the wise men came from the East to doe homage vnto our Lord Iesus Christ but it so fell out, that the shepheards first beganne, to the end al pride and presumption might be cut of, It is very true that the wise men Come from the East to do homage unto our Lord Iesus christ but it so fell out, that the shepherds First began, to the end all pride and presumption might be Cut of,
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and that hée who would be taken for a Christian, might bee as it were a foole héere in this world.
and that he who would be taken for a Christian, might be as it were a fool Here in this world.
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Wherefore, let not foolish arrogācie so carry vs away, as to iudge of the woonderfull secretes of God,
Wherefore, let not foolish arrogancy so carry us away, as to judge of the wondered secrets of God,
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after our owne fantasies, but simply woorship them.
After our own fantasies, but simply worship them.
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Moreouer, let vs consider of the faith of these shepheardes, and then wée shall thinke it no hard thing to followe them:
Moreover, let us Consider of the faith of these shepherds, and then we shall think it no hard thing to follow them:
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For, they came to woorship the Redéemer of the world:
For, they Come to worship the Redeemer of the world:
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but in what case found they him? Forsooth they found him lodged in a Manger,
but in what case found they him? Forsooth they found him lodged in a Manger,
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and swadled in poore and simple swadling clouts, according to the signe which the Angel had geuen them.
and swaddled in poor and simple swaddling clouts, according to the Signen which the Angel had given them.
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Now, this straunge sight séeme to abashe them, yea, and to make them goe backe, and not to acknowledge Iesus Christ to be a Sauiour.
Now, this strange sighed seem to abash them, yea, and to make them go back, and not to acknowledge Iesus christ to be a Saviour.
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For the Scribes, and doctors of the Iewes thought in very déede, that the Redéemer which was promised, should come with great pompe,
For the Scribes, and Doctors of the Iewes Thought in very deed, that the Redeemer which was promised, should come with great pomp,
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and bring all the world vnder his subiection, and be in such woonderfull prosperitie, as that they should haue the world at will,
and bring all the world under his subjection, and be in such wondered Prosperity, as that they should have the world At will,
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& get al the substance & riches of the earth into their possession.
& get all the substance & riches of the earth into their possession.
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And thus we see, that the messuage which was told them that they should find him in a Stable swadled in blankets, was such a stumbling block vnto these poore men,
And thus we see, that the message which was told them that they should find him in a Stable swaddled in blankets, was such a stumbling block unto these poor men,
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as was able to haue broken the very hearts of them, and make thē to be of that mind, neuer to come néere our Lord Iesus Christ,
as was able to have broken the very hearts of them, and make them to be of that mind, never to come near our Lord Iesus christ,
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but rather altogether to flie his company.
but rather altogether to fly his company.
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Now, we sée yt this was the signe which was geuen of the Redeemer, that he was laid in a Māger,
Now, we see that this was the Signen which was given of the Redeemer, that he was laid in a Manger,
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as one not worthy the companie and felowship of men. And yet woulde not all this withdraw their mindes from the visiting of him.
as one not worthy the company and fellowship of men. And yet would not all this withdraw their minds from the visiting of him.
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Their cōming then was for this cause, to acknowledge him to be as it were ye Lord, cōfessing ye God had cōpassion of them,
Their coming then was for this cause, to acknowledge him to be as it were the Lord, confessing the God had compassion of them,
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and would in the end accomplish and fulfill the promise which hée had made them from the beginning,
and would in the end accomplish and fulfil the promise which he had made them from the beginning,
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and so confirmed them selues thereof by this spectacle.
and so confirmed them selves thereof by this spectacle.
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Seeing then these Shepheardes had so great fayth, that it straue against all whatsoeuer might pull them backe from comming vnto our Lorde Iesus Christe, wee shalbe worthie double blame,
Seeing then these Shepherds had so great faith, that it strave against all whatsoever might pull them back from coming unto our Lord Iesus Christ, we shall worthy double blame,
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and without all excuse, except wee learne and take foorth this lesson in their schoole:
and without all excuse, except we Learn and take forth this Lesson in their school:
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and make not the byrth of our Lorde Iesus Christe (although there appeared noworldly dignitie, pompe or noblenesse therein) a stumbling blocke to stay,
and make not the birth of our Lord Iesus Christ (although there appeared noworldly dignity, pomp or nobleness therein) a stumbling block to stay,
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or withdrawe vs from the right way, to come to submit our selues vnto him as vnto our siege king,
or withdraw us from the right Way, to come to submit our selves unto him as unto our siege King,
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and vnto him, vnto whom al power and dominion is giuen both in heauen and earth.
and unto him, unto whom all power and dominion is given both in heaven and earth.
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And surely this is an admonitiō very needful for vs:
And surely this is an admonition very needful for us:
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for as I haue alreadie saide, The doctrine of the Gospell is a very stumbling blocke to all proude and foolish men,
for as I have already said, The Doctrine of the Gospel is a very stumbling block to all proud and foolish men,
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and to suche as thinke themselues wise, we sée also yt many fantasticall felowes spurne against whatsoeuer is contrary to their owne mindes.
and to such as think themselves wise, we see also that many fantastical Fellows spurn against whatsoever is contrary to their own minds.
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On the other side, there were many mockers & skorners, who were neuer touched with any féeling of their sinnes:
On the other side, there were many mockers & scorners, who were never touched with any feeling of their Sins:
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and because they are prophane people, who neuer thinke to come to an account, and know not any other better life then this whiche they sée héere belowe, they thinke it therefore méere foolishnesse so to folow the sonne of God,
and Because they Are profane people, who never think to come to an account, and know not any other better life then this which they see Here below, they think it Therefore mere foolishness so to follow the son of God,
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and to be acquainted with him.
and to be acquainted with him.
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And the more we sée this, so much the more ought this aduertisement to strengthen vs, to wit, yt the sonne of God loseth not a iote of his maiestie and glorie,
And the more we see this, so much the more ought this advertisement to strengthen us, to wit, that the son of God loses not a jot of his majesty and glory,
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neither is any whit lessened, because he hath abased himselfe for our saluation:
neither is any whit lessened, Because he hath abased himself for our salvation:
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but we ought rather to woonder at it, knowing his inestimable goodnesse & loue towardes vs. We sée then howe we must put this doctrine in practise, which is, wée must not cease to come vnto our Lord Iesus Christ,
but we ought rather to wonder At it, knowing his inestimable Goodness & love towards us We see then how we must put this Doctrine in practice, which is, we must not cease to come unto our Lord Iesus christ,
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although we finde not at his handes at the first chop, the thing which our flesh, or naturall affection, desireth.
although we find not At his hands At the First chop, the thing which our Flesh, or natural affection, Desires.
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And although at his birth he was swadled vp in cloutes, and laide in a Manger,
And although At his birth he was swaddled up in clouts, and laid in a Manger,
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yet let vs know & be fully resolued that hee was notwithstanding a Mediatour to draw vs vnto his father, to open the kingdome of heauen for vs, whereout wee were vtterly reclosed.
yet let us know & be Fully resolved that he was notwithstanding a Mediator to draw us unto his father, to open the Kingdom of heaven for us, whereout we were utterly reclosed.
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And although euen at this day, he reigneth not gloriously, and his Churche despised, yet remayneth there suche a playnenesse in his worde,
And although even At this day, he Reigneth not gloriously, and his Church despised, yet remaineth there such a plainness in his word,
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as the mightie euen of this worlde reiecte: howebeeit let not vs for all that cease to holde our selues vnto him continually,
as the mighty even of this world reject: However let not us for all that cease to hold our selves unto him continually,
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and submit our selues vnder his dominion, in true obedience of Faith.
and submit our selves under his dominion, in true Obedience of Faith.
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As for example, when any man preacheth, it is not the thing that greatly draweth vs according to our custome.
As for Exampl, when any man Preacheth, it is not the thing that greatly draws us according to our custom.
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Wée heare a man speake, and what is that? It is of no great dignitie and credite:
We hear a man speak, and what is that? It is of no great dignity and credit:
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and besides, in effect, there is nothing but the worde:
and beside, in Effect, there is nothing but the word:
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on the other side, in that which is preached by the Gospell, there are many thinges which séeme to vs to bée against all reason,
on the other side, in that which is preached by the Gospel, there Are many things which seem to us to been against all reason,
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if wée shoulde iudge thereof after our owne mindes.
if we should judge thereof After our own minds.
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Let vs therefore vnderstande that wée shall neuer submit our selues vnto the thing which God sheweth and declareth vnto vs,
Let us Therefore understand that we shall never submit our selves unto the thing which God shows and Declareth unto us,
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except we humble our selues in the first place.
except we humble our selves in the First place.
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And for a confirmation which hée hath added vs, vnto his worde, we haue the Sacraments.
And for a confirmation which he hath added us, unto his word, we have the Sacraments.
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And will one droppe of water suffice to assure vs of remission of our sinnes,
And will one drop of water suffice to assure us of remission of our Sins,
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and that God hath adopted vs for his children, and that although wée bée fraile, shall we notwithstanding bée cloathed with his heauenly glorie, which neuer shall decaye? Is it possible for vs to take a pawne and pledge of so notable and great thinges, in so small a deale of water? May a péece of bread,
and that God hath adopted us for his children, and that although we been frail, shall we notwithstanding been clothed with his heavenly glory, which never shall decay? Is it possible for us to take a pawn and pledge of so notable and great things, in so small a deal of water? May a piece of bred,
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and a little Wine in the Supper of the Lorde suffice to assure vs that God alloweth vs for his children, that wée liue in Iesus Christ,
and a little Wine in the Supper of the Lord suffice to assure us that God alloweth us for his children, that we live in Iesus christ,
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and no seperation betwéene vs? For this might seeme rather to bée a matter of nothing, to sée suche Ceremonies wherein is no great glorie and pompe.
and no separation between us? For this might seem rather to been a matter of nothing, to see such Ceremonies wherein is no great glory and pomp.
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So then, wée somewhat better sée, this thing whiche is béere spoken by the Ministers, belongeth to vs,
So then, we somewhat better see, this thing which is beer spoken by the Ministers, belongeth to us,
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and that wée haue to make our profite thereof at this day:
and that we have to make our profit thereof At this day:
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to wit, let not vs cease to drawe néere vnto our Lorde Iesus Christe, and assure our selues that hée it is in whome wée must finde all goodnesse,
to wit, let not us cease to draw near unto our Lord Iesus Christ, and assure our selves that he it is in whom we must find all Goodness,
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and all ioye and glorie, although it séemeth, that hée is yet as it were in the Stable, in the Maunger, and in his swadling cloathes:
and all joy and glory, although it Seemeth, that he is yet as it were in the Stable, in the Manger, and in his swaddling clothes:
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to wit, that there are many thinges which are able to make vs become dissolute or wanton,
to wit, that there Are many things which Are able to make us become dissolute or wanton,
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or at the least bleare our eyes, that wee shall not bée able to perceiue the heauenly glorie which GOD his Father hath giuen him:
or At the least blear our eyes, that we shall not been able to perceive the heavenly glory which GOD his Father hath given him:
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I say in the same humane nature, whiche hée tooke vppon vs. For in as muche as hée is GOD, hée hath all thing of him selfe (as it is said in the seuenteenth Chapter of Saint Iohn) but in that hée is man, whatsoeuer hée bringeth vs, hée hath receiued of frée gift, that wée might drawe out of his fulnesse, and finde in him whatsoeuer is to be desired,
I say in the same humane nature, which he took upon us For in as much as he is GOD, he hath all thing of him self (as it is said in the Seventeenth Chapter of Saint John) but in that he is man, whatsoever he brings us, he hath received of free gift, that we might draw out of his fullness, and find in him whatsoever is to be desired,
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and so rest & content our selues in him alone.
and so rest & content our selves in him alone.
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Moreouer, let vs heere note, that the holy Ghost meaneth to assure vs, that we following the Ministers who are héere appointed for maisters and guides, ought not to feare falling away:
Moreover, let us Here note, that the holy Ghost means to assure us, that we following the Ministers who Are Here appointed for masters and guides, ought not to Fear falling away:
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for séeing, the Shepheardes had none other signe but the Stable and a Manger, wée may say:
for seeing, the Shepherds had none other Signen but the Stable and a Manger, we may say:
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Beholde a sorte of simple idiotes, who are foolishly, and without any reason, made to beléeue, that this was the Redéemer of the worlde:
Behold a sort of simple Idiots, who Are foolishly, and without any reason, made to believe, that this was the Redeemer of the world:
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and yet this woulde bée too too easie a matter for vs to doe. And therefore wée might stande in doubt:
and yet this would been too too easy a matter for us to do. And Therefore we might stand in doubt:
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but on the other side, the shepheardes were confirmed verie certainly that hée was the Sonne of God,
but on the other side, the shepherds were confirmed very Certainly that he was the Son of God,
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euen hée that laye so in the Manger:
even he that say so in the Manger:
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to wit, when the Angell appeared vnto them, and after they had heard this songe which Saint Luke setteth downe, where all the kingdome of heauen beare witnesse of our Lorde Iesus Christ, that hée had all power ouer the creatures both of heauen and earth.
to wit, when the Angel appeared unto them, and After they had herd this song which Saint Lycia sets down, where all the Kingdom of heaven bear witness of our Lord Iesus christ, that he had all power over the creatures both of heaven and earth.
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Let vs therefore learne to receiue (in the assurance of the fayth of Iesus Christ) whatsoeuer is héere set before vs. For this is certaine and sure that God meaneth to conuince all those, of vnthankfulnesse, who at this day vouchsafe not to worship his onely Sonne, séeing hée sent suche a multitude of Angels to declare that hée was the promised Redéemer.
Let us Therefore Learn to receive (in the assurance of the faith of Iesus christ) whatsoever is Here Set before us For this is certain and sure that God means to convince all those, of unthankfulness, who At this day vouchsafe not to worship his only Son, seeing he sent such a multitude of Angels to declare that he was the promised Redeemer.
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We then haue a trimme way to flatter our selues in our incredulitie, as we sée a number of blockish people doe:
We then have a trim Way to flatter our selves in our incredulity, as we see a number of blockish people do:
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who make no reckoning of whatsoeuer is written in the Gospell.
who make no reckoning of whatsoever is written in the Gospel.
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There are also certaine scorners of God so senslesse, as, that whatsoeuer is preached, is to them all one,
There Are also certain Scorner's of God so senseless, as, that whatsoever is preached, is to them all one,
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for they account of it no better then of the telling of fables.
for they account of it no better then of the telling of fables.
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Nowe, as many as submit not them selues to the woorship of our Lorde Iesus Christ, are to be condemned of most obstinate and deuillish rebellion.
Now, as many as submit not them selves to the worship of our Lord Iesus christ, Are to be condemned of most obstinate and devilish rebellion.
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And because there are many faithlesse people, an infinite number of the Angels of heauen shal beare witnesse against them:
And Because there Are many faithless people, an infinite number of the Angels of heaven shall bear witness against them:
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for they are the Ministers of the trueth of God.
for they Are the Ministers of the truth of God.
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Let all the wicked therefore, and as many as lye powdred and seasoned in their sinnes and corruptions, smoothe,
Let all the wicked Therefore, and as many as lie powdered and seasoned in their Sins and corruptions, smooth,
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and harden themselues as much as they will in their infidelitie, and they are sure of this, that they haue ouer many sufficient witnesses to ratefie and confirme their condemnation.
and harden themselves as much as they will in their infidelity, and they Are sure of this, that they have over many sufficient Witnesses to ratefie and confirm their condemnation.
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For the Angels in heauen appeared, to the ende wée shoulde not bée excused, when as we will not receiue Iesus Christ for our soueraigne King,
For the Angels in heaven appeared, to the end we should not been excused, when as we will not receive Iesus christ for our sovereign King,
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and submit our selues vnto his maiestie.
and submit our selves unto his majesty.
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And therefore by the way, Let vs for our part note, that God procured our saluation,
And Therefore by the Way, Let us for our part note, that God procured our salvation,
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when as hée sent suche a multitude of Angelles, that wée might come to our Lorde Iesus Christ with a chearefull minde, without any more disputing, or doubting.
when as he sent such a multitude of Angels, that we might come to our Lord Iesus christ with a cheerful mind, without any more disputing, or doubting.
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But bée fully resolued, that wée shall finde in him, whatsoeuer is wanting in vs, and that hée will haue wherewith to supplye all our pouerties and miseries:
But been Fully resolved, that we shall find in him, whatsoever is wanting in us, and that he will have wherewith to supply all our poverties and misery's:
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And to bée short, That it is euen hée, by whom God ment to communicate him selfe vnto vs. And will wée then séeke for our life, any other were then in God? Nowe, all the fulnesse of the God-head is in our Lorde Iesus Christe.
And to been short, That it is even he, by whom God meant to communicate him self unto us And will we then seek for our life, any other were then in God? Now, all the fullness of the Godhead is in our Lord Iesus Christ.
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And therefore when wée haue suche a testimonie, it is as much as if God stretched forth his armes, to make vs féele his inestimable goodnesse,
And Therefore when we have such a testimony, it is as much as if God stretched forth his arms, to make us feel his inestimable Goodness,
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and onely to shewe, that when wée haue fayth in Iesus Christ (I meane no hypocriticall fayth) we might fully rest on him,
and only to show, that when we have faith in Iesus christ (I mean no hypocritical faith) we might Fully rest on him,
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and considering that wée must holde all of him, wée shall then be partakers of all his benefites, which wée want, and hunger after.
and considering that we must hold all of him, we shall then be partakers of all his benefits, which we want, and hunger After.
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Moreouer, although wée sée not at this day the Angels, who for that time only appeared,
Moreover, although we see not At this day the Angels, who for that time only appeared,
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yet is this testimonie registred, that it might bée autenticall. For the holie Ghost hath spoken it by the mouth of Saint Luke.
yet is this testimony registered, that it might been authentical. For the holy Ghost hath spoken it by the Mouth of Saint Lycia.
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Wherefore, let vs be contented that wee haue such a testimonie from God, as telleth vs that the Angels haue borne witnesse of the birth of our Lorde Iesus Christ, that we knowing that hée was made man,
Wherefore, let us be contented that we have such a testimony from God, as Telleth us that the Angels have born witness of the birth of our Lord Iesus christ, that we knowing that he was made man,
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yea, & that of no estimation, for our sakes, might haue an earnest desire to attaine vnto the kingdome of heauen, to the ende to cleaue vnto him in the true vnitie of fayth ▪ Wée are after a while to consider also of the place of his birth, to wit, of Bethlehem.
yea, & that of no estimation, for our sakes, might have an earnest desire to attain unto the Kingdom of heaven, to the end to cleave unto him in the true unity of faith ▪ We Are After a while to Consider also of the place of his birth, to wit, of Bethlehem.
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Which thing is no small nor light confirmation, when as we sée the Sonne of God to be borne, which the Prophet so long tyme before had foretolde.
Which thing is no small nor Light confirmation, when as we see the Son of God to be born, which the Prophet so long time before had foretold.
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For if Ioseph and Marie had had their house in Bethlehem, and remayned there, it had beene no straunge case,
For if Ioseph and Marie had had their house in Bethlehem, and remained there, it had been no strange case,
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if shée had béen there deliuered, and Iesus Christ to haue béene borne in the same place:
if she had been there Delivered, and Iesus christ to have been born in the same place:
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But the thing which at this day shoulde haue serued our purpose, had béene verie greatly darkened:
But the thing which At this day should have served our purpose, had been very greatly darkened:
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for it had not béene knowne that the Prophet had not said without cause, And thou Bethlehē,
for it had not been known that the Prophet had not said without cause, And thou Bethlehen,
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although at this day thou be of no great reputation, like vnto a village which maketh no great shewe,
although At this day thou be of no great reputation, like unto a village which makes no great show,
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yet shalt thou bring foorth him, who shall bée the ruler of my people.
yet shalt thou bring forth him, who shall been the ruler of my people.
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But when Ioseph and Mary aboad in Nazareth, and came vnto the Towne of Bethlehem at the verie time when shée was vppon the pointe of her deliueraunce,
But when Ioseph and Marry abode in Nazareth, and Come unto the Town of Bethlehem At the very time when she was upon the point of her deliverance,
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and Iesus Christe borne, who seeth not but that the hande of GOD guided all this géere? And therefore it can not be but that men must bée willingly and wickedly blinde,
and Iesus Christ born, who sees not but that the hand of GOD guided all this géere? And Therefore it can not be but that men must been willingly and wickedly blind,
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when as they will not acknowledge héere the handie woorke of God, who hath set a marke of his onely Sonne, that hée might without all doubt bée receiued, as the promised Messiah.
when as they will not acknowledge Here the handy work of God, who hath Set a mark of his only Son, that he might without all doubt been received, as the promised Messiah.
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In verie déede there was good occasion that made Ioseph to come vnto Bethlehem, and that was the publike Edict of the Romane Emperour:
In very deed there was good occasion that made Ioseph to come unto Bethlehem, and that was the public Edict of the Roman Emperor:
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but to bring a woman thither great with childe, and vpon the point of her deliueraunce,
but to bring a woman thither great with child, and upon the point of her deliverance,
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surely this was not any man his déede, but the handie woorke of God.
surely this was not any man his deed, but the handy work of God.
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And againe we sée that GOD vseth straunge kinde of dealing for the accomplishing of his will.
And again we see that GOD uses strange kind of dealing for the accomplishing of his will.
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For what imported this Edict of Caesars, but a tyrannicall subiection for the taxing of the people of the Iewes,
For what imported this Edict of Caesars, but a tyrannical subjection for the taxing of the people of the Iewes,
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and a laying of a tribute of euerie man at that time, whiche was a signification that they shoulde not looke for any more libertie:
and a laying of a tribute of every man At that time, which was a signification that they should not look for any more liberty:
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Iesus Christ was promised to deliuer the Iewes and all the faithfull from the subiection of Satan, and from all tyrannie:
Iesus christ was promised to deliver the Iewes and all the faithful from the subjection of Satan, and from all tyranny:
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and it séemed that this Edict was made to close vp the gate, that GOD should neuer accomplishe the thing yt he had promised to his people:
and it seemed that this Edict was made to close up the gate, that GOD should never accomplish the thing that he had promised to his people:
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and yet this was the meanes to perfourme it. For when Ioseph and Mary came like poore soules to serue a Tyraunt, a Pagane,
and yet this was the means to perform it. For when Ioseph and Mary Come like poor Souls to serve a Tyrant, a Pagan,
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and an Infidell, wee sée the Prophecie prooue true, that Iesus was borne in Bethlehem.
and an Infidel, we see the Prophecy prove true, that Iesus was born in Bethlehem.
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And GOD him selfe (as I haue alreadie saide) giueth here a full certaintie vnto all his, not to doubt of the birth of our Lorde Iesus Christ.
And GOD him self (as I have already said) gives Here a full certainty unto all his, not to doubt of the birth of our Lord Iesus christ.
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And héere wee sée howe wée must applye the instruction of these thinges which are heere recited vnto our selues.
And Here we see how we must apply the instruction of these things which Are Here recited unto our selves.
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For it was not the meaning of S. Luke, or rather of the holie Ghost who spake by his mouth, simplye to describe vnto vs an historie of that whiche came to passe:
For it was not the meaning of S. Lycia, or rather of the holy Ghost who spoke by his Mouth, simply to describe unto us an history of that which Come to pass:
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But hath on the one side laide foorth vnto vs, that GOD spared not his onely Sonne for vs:
But hath on the one side laid forth unto us, that GOD spared not his only Son for us:
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and besides on the other side, that hée brought an vndoubted testimonie with him that hée was the redéemer of the worlde,
and beside on the other side, that he brought an undoubted testimony with him that he was the redeemer of the world,
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and that hée might bée so receiued.
and that he might been so received.
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Let vs nowe consider with our selues to make our profite by this historie, so that wée may agrée with the song of Angelles in glorifiyng of God,
Let us now Consider with our selves to make our profit by this history, so that we may agree with the song of Angels in glorifying of God,
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and receiue also that whiche it affoordeth vs for the gladding of our soules.
and receive also that which it affordeth us for the gladding of our Souls.
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In the first place, The Angell (who brought the message vnto the Shepheardes) saide, Bee not afraide, for beholde, I bring you tydinges of great ioy.
In the First place, The Angel (who brought the message unto the Shepherds) said, be not afraid, for behold, I bring you tidings of great joy.
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And besides, this was the common testimonie of all the multitude of the Heauenly Souldiers, which GOD had sent, And peace in earth to men.
And beside, this was the Common testimony of all the multitude of the Heavenly Soldiers, which GOD had sent, And peace in earth to men.
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And thus wée sée what it is that wée must holde fast in the first place, which is, wée muste séeke all our ioy in Iesus Christe.
And thus we see what it is that we must hold fast in the First place, which is, we must seek all our joy in Iesus Christ.
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For to say the trueth, when as wee are full of delightes and voluptuousnesse, it is without question, wée will bathe our selues in all pleasures:
For to say the truth, when as we Are full of delights and voluptuousness, it is without question, we will bathe our selves in all pleasures:
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and yet yf wée bée not too too drowsie, yea altogether blockishe, our consciences will neuer bée quiet,
and yet if we been not too too drowsy, yea altogether blockish, our Consciences will never been quiet,
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but bée tormented without ende and measure:
but been tormented without end and measure:
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For this worme (whereof the Scripture speaketh) will gnawe vs, our sinnes will checke vs,
For this worm (whereof the Scripture speaks) will gnaw us, our Sins will check us,
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and wee shall féele that God of very right, is vtterly against vs, and our professed enimie.
and we shall feel that God of very right, is utterly against us, and our professed enemy.
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And therefore cursed are all the ioyes of the worlde, because they shall bée turned into gnashing of téeth,
And Therefore cursed Are all the Joys of the world, Because they shall been turned into gnashing of tooth,
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vntill suche time as wée are an attonement with God.
until such time as we Are an atonement with God.
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Cursed then are all ioyes, all honours, and all thinges els that are to bée desired,
Cursed then Are all Joys, all honours, and all things Else that Are to been desired,
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vntill wée féele Gods mercy vppon vs:
until we feel God's mercy upon us:
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and when wée are thus reconciled vnto him, wée may not onely reioyce with an earthly ioy,
and when we Are thus reconciled unto him, we may not only rejoice with an earthly joy,
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but with that ioye whiche is namely promised in the holy Ghoste, to the ende wée might looke for the same in him.
but with that joy which is namely promised in the holy Ghost, to the end we might look for the same in him.
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Nowe, peace and ioy are thinges whiche cannot bee separated:
Now, peace and joy Are things which cannot be separated:
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For howe can it bée that we should haue any thing wherein to ioy, when as wée sée our selues compassed about with so many miseries.
For how can it been that we should have any thing wherein to joy, when as we see our selves compassed about with so many misery's.
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And besides, when wée sée our selues cursed in Adam, The children of wrath, and God being our iudge, armed to execute vengeance to the throwing of vs downe into the bottomlesse depth, what ioy is it possible for vs to conceiue, who stande in suche a desperate estate? And surely when wée thinke héereon, It cannot bée that wée shoulde bée onely tormented with vnquiet mindes,
And beside, when we see our selves cursed in Adam, The children of wrath, and God being our judge, armed to execute vengeance to the throwing of us down into the bottomless depth, what joy is it possible for us to conceive, who stand in such a desperate estate? And surely when we think hereon, It cannot been that we should been only tormented with unquiet minds,
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but also bée oppressed with the horrour of Hell fier, which surpasseth all the griefes of this worlde:
but also been oppressed with the horror of Hell fire, which Surpasses all the griefs of this world:
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except surely the Diuell hath bewitched vs:
except surely the devil hath bewitched us:
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as many wée sée which ceasse not héerein to make themselues mery, although they bée at open defiance euen with God himselfe.
as many we see which cease not herein to make themselves merry, although they been At open defiance even with God himself.
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But if wee had but one droppe of féeling within vs, without doubt wée shoulde alwaies liue in torment,
But if we had but one drop of feeling within us, without doubt we should always live in torment,
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vntyll such time as wée finde God to shewe himselfe mercifull vnto vs. And therefore this peace must goe before, that wée are fully assured that God alloweth vs for his children and that because hee imputeth not our sinnes vnto vs. Nowe, are wée in this sorte at peace with God? And if wée bée so,
until such time as we find God to show himself merciful unto us And Therefore this peace must go before, that we Are Fully assured that God alloweth us for his children and that Because he imputeth not our Sins unto us Now, Are we in this sort At peace with God? And if we been so,
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then surely wée haue wherefore to reioyce: yea euen with God, according to that which I haue alreadie touched.
then surely we have Wherefore to rejoice: yea even with God, according to that which I have already touched.
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For the very Infidelles haue a certaine kinde of peace (that is to say, They are so sensles,
For the very Infidels have a certain kind of peace (that is to say, They Are so senseless,
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as that they make no reckoning of the iudgement of God yea they are euen angrie with him) but it is not with God.
as that they make no reckoning of the judgement of God yea they Are even angry with him) but it is not with God.
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For they neuer are at peace and rest, without it bée when they forget both God,
For they never Are At peace and rest, without it been when they forget both God,
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& themselues, & become altogether brutish, howbeit S. Paul exhorteth vs to be at peace with God:
& themselves, & become altogether brutish, howbeit S. Paul exhorteth us to be At peace with God:
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that is to say, to looke vnto him & search how wée may be at peace, that is, wee drawing néere vnto him, are certaine & sure of his loue, that is to say, to look unto him & search how we may be At peace, that is, we drawing near unto him, Are certain & sure of his love,
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But how shal this bée doone? forsooth euen by the forgiuenesse of our sinnes, through the loue which hée beareth vs in our Lord Iesus Christe.
But how shall this been done? forsooth even by the forgiveness of our Sins, through the love which he bears us in our Lord Iesus Christ.
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Let vs héere now note, yt the peace which the Angels of heauen preached at this time, brought this ioy, whereof the first Angel made mention, saying,
Let us Here now note, that the peace which the Angels of heaven preached At this time, brought this joy, whereof the First Angel made mention, saying,
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Beholde, I bring you tydinges of great ioy, that is, The saluation which you haue in Iesus Christ.
Behold, I bring you tidings of great joy, that is, The salvation which you have in Iesus christ.
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For hée is called our peace:
For he is called our peace:
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and this title declareth vnto vs, that wée should bée altogether separated from God, without he receiued vs, by the meanes of his onely sonne.
and this title Declareth unto us, that we should been altogether separated from God, without he received us, by the means of his only son.
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Moreouer, héereon wée haue also wherfore to glory, when God alloweth vs for his children,
Moreover, hereon we have also Wherefore to glory, when God alloweth us for his children,
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and giueth vs leaue to claime him with open mouth as our father, to come fréely vnto him,
and gives us leave to claim him with open Mouth as our father, to come freely unto him,
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and in him to haue our refuge Let vs héerevpon gather by the way, that God hath so appointed his Gospell to bée preached by the mouth of men,
and in him to have our refuge Let us hereupon gather by the Way, that God hath so appointed his Gospel to been preached by the Mouth of men,
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as yet notwithstanding the Angelles haue gone before them and leade them the way.
as yet notwithstanding the Angels have gone before them and lead them the Way.
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True it is, that at this day the Churche must bée taught by the meane of mortall creatures But howe euer it is, this is no straunge thing that wee bring,
True it is, that At this day the Church must been taught by the mean of Mortal creatures But how ever it is, this is no strange thing that we bring,
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but doe onely recite the preaching of the Angelles of heauen:
but do only recite the preaching of the Angels of heaven:
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and that of no smale number neither, but of an infinite multitude, and of an huge armie.
and that of no small number neither, but of an infinite multitude, and of an huge army.
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Moreouer, wée cannot but néedes bée inflamed to magnifie our God, whenas wée are throughly certified of his goodnesse.
Moreover, we cannot but needs been inflamed to magnify our God, whenas we Are thoroughly certified of his Goodness.
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Sée nowe why these two things are ioyned together, that the Angels exhort all the worlde to glorifie GOD, it is because hée gaue suche a peace vppon the earth, wee inioy therefore the benefite which God hath largely bestowed vpon vs by the meane of our Lorde Iesus Christe his onely sonne.
See now why these two things Are joined together, that the Angels exhort all the world to Glorify GOD, it is Because he gave such a peace upon the earth, we enjoy Therefore the benefit which God hath largely bestowed upon us by the mean of our Lord Iesus Christ his only son.
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And hée hath taken the possession of this peace, to the ende our prayses might bée heard to the heauens,
And he hath taken the possession of this peace, to the end our praises might been herd to the heavens,
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& pearse the cloudes and that all the world might resound this songe. The Lorde bée blessed and magnified for euer.
& pierce the Clouds and that all the world might resound this song. The Lord been blessed and magnified for ever.
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Héerevpon wée are to gather, that our mouthes must alwaies bée stopped, and that wée can neuer praise God,
Hereupon we Are to gather, that our mouths must always been stopped, and that we can never praise God,
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vntill suche time as hée hath caused vs to féele his great goodnesse.
until such time as he hath caused us to feel his great Goodness.
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For to say truely, how is it possible for miserable sinners to blesse and magnifie the name of God,
For to say truly, how is it possible for miserable Sinners to bless and magnify the name of God,
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so long as they haue that trouble of conscience, that they knowe not whether God loueth or hateth them? But contrariwise, their mouthes, by reason of their griefes, must néedes be fast closed vp,
so long as they have that trouble of conscience, that they know not whither God loves or hates them? But contrariwise, their mouths, by reason of their griefs, must needs be fast closed up,
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so that they are not once able to open their lippes.
so that they Are not once able to open their lips.
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And therefore muste GOD let vs so vnderstande in very good earnest the loue hee beareth vs,
And Therefore must GOD let us so understand in very good earnest the love he bears us,
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as that wee may bée fully assured, that hee is alwaies our Father: and then shall wee haue wherefore to blesse his name.
as that we may been Fully assured, that he is always our Father: and then shall we have Wherefore to bless his name.
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But as wée cannot possibly, in trueth praise God, vntill such time as hee hath declared vnto vs his bountie,
But as we cannot possibly, in truth praise God, until such time as he hath declared unto us his bounty,
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euen so let vs also learne not to haue a dead and idle faith:
even so let us also Learn not to have a dead and idle faith:
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but when wée sée that he hath bountifully bestowed vpon vs the great treasures of his mercie:
but when we see that he hath bountifully bestowed upon us the great treasures of his mercy:
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let our mouth then doe his office in stirryng vp it selfe to blesse his name,
let our Mouth then do his office in stirring up it self to bless his name,
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and let our whole life also answere the same.
and let our Whole life also answer the same.
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For this is the very right signe, Euery of vs must conscecrate himself to ye true seruice & worship of God,
For this is the very right Signen, Every of us must conscecrate himself to you true service & worship of God,
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because we knowing, that hée hath so dearely bought vs, ought by good reason to bestow all our thoughts & déedes in the blessing & magnifying of his most holy & glorious name.
Because we knowing, that he hath so dearly bought us, ought by good reason to bestow all our thoughts & Deeds in the blessing & magnifying of his most holy & glorious name.
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And that when we acknowledge ourselues to bée in very déede his, wée might vnderstande that it procéedeth of his frée mercy and goodnesse, that it hath so pleased him to accept vs vnto himselfe.
And that when we acknowledge ourselves to been in very deed his, we might understand that it Proceedeth of his free mercy and Goodness, that it hath so pleased him to accept us unto himself.
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And therefore this saying is not set downe without cause, That peace is graunted to men:
And Therefore this saying is not Set down without cause, That peace is granted to men:
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not for any desert, or for that wée haue purchased the same, but because it pleased God.
not for any desert, or for that we have purchased the same, but Because it pleased God.
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For the spéeche, which Saint Luke vseth, importeth this much, yt wée must séek after none other reason why our Lord Iesus Christe appeared to vs:
For the speech, which Saint Lycia uses, imports this much, that we must seek After none other reason why our Lord Iesus Christ appeared to us:
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but because that God had compassion of our miseries:
but Because that God had compassion of our misery's:
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as it is also saide in Iohn, That God so loued the worlde, as that hée spared not to deliuer his onely begotten Sonne to death for vs. And therefore let vs after this manner come vnto our Lorde Iesus Christe:
as it is also said in John, That God so loved the world, as that he spared not to deliver his only begotten Son to death for us And Therefore let us After this manner come unto our Lord Iesus Christ:
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to wit, that the message which is héere published vnto vs by the Angels, might bée a burning Lanterne to shew vs the way,
to wit, that the message which is Here published unto us by the Angels, might been a burning Lantern to show us the Way,
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& faith to bée our guide, so that wée might vnderstande that hée is nowe God in vs,
& faith to been our guide, so that we might understand that he is now God in us,
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because he is God with vs. For (as I haue alreadie saide) hée is declared to bée our God with vs,
Because he is God with us For (as I have already said) he is declared to been our God with us,
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when as hée meant to dwell in our humane nature, as in his temple:
when as he meant to dwell in our humane nature, as in his temple:
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But hée is nowe God in vs. That is to say, wée féele him conioyned to vs in farre greater power,
But he is now God in us That is to say, we feel him conjoined to us in Far greater power,
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then when hée shewed and declared himselfe a mortal man.
then when he showed and declared himself a Mortal man.
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Yea, for he is nowe both God and man in vs. For, first hée quickneth vs by the power of his holy spirite:
Yea, for he is now both God and man in us For, First he Quickeneth us by the power of his holy Spirit:
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and hée is besides, man in vs, because hée maketh vs pertakers of the Sacrifice which hée offered vp for our saluation:
and he is beside, man in us, Because he makes us partakers of the Sacrifice which he offered up for our salvation:
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and declareth vnto vs that it was not without cause that hee saide, that his fleshe was meate indéede,
and Declareth unto us that it was not without cause that he said, that his Flesh was meat indeed,
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and his blood, drinke in déede.
and his blood, drink in deed.
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And therefore wée sée why the holy Table is made ready for vs, to wit, to ye end that wée knowing our Lord Iesus to bée descended héere belowe, and vtterly abased,
And Therefore we see why the holy Table is made ready for us, to wit, to you end that we knowing our Lord Iesus to been descended Here below, and utterly abased,
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yet that hée is not for all that separated from vs, although hée bée ascended into the heauens in glory and maiestie.
yet that he is not for all that separated from us, although he been ascended into the heavens in glory and majesty.
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But rather vpon this condition that wée might bée partakers of his body and blood.
But rather upon this condition that we might been partakers of his body and blood.
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And why so? For wée knowe that his righteousnesse and obedience was the satisfaction for our sinnes,
And why so? For we know that his righteousness and Obedience was the satisfaction for our Sins,
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and hath appeased the wrath of God, through the Sacrifice whiche hée offered of his body and blood in the same humane nature which hée tooke vpon vs. Since thē it is so, let not vs doubt when Iesus Christ biddeth vs to this Table,
and hath appeased the wrath of God, through the Sacrifice which he offered of his body and blood in the same humane nature which he took upon us Since them it is so, let not us doubt when Iesus christ bids us to this Table,
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although wee can perceiue nothing els but bread & wine, but that hee verily dwelleth in vs,
although we can perceive nothing Else but bred & wine, but that he verily dwells in us,
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and wee so surely knit vnto him, that there is nothing which is his, but hée will communicate the same to vs. Let vs therefore (I say) acknowledge this, to the end we might know to make our profit of this Sacrament which he himselfe hath established:
and we so surely knit unto him, that there is nothing which is his, but he will communicate the same to us Let us Therefore (I say) acknowledge this, to the end we might know to make our profit of this Sacrament which he himself hath established:
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and let vs vnderstande, that so often as wée receiue the same, that hée might verie well haue deliuered vs by some other meane from the bottomelesse pitte of Condemnation, wherein wée were if it had pleased him:
and let us understand, that so often as we receive the same, that he might very well have Delivered us by Some other mean from the bottomless pit of Condemnation, wherein we were if it had pleased him:
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but that his meaning was to graunte vs more assurance of the loue hée beare vs,
but that his meaning was to grant us more assurance of the love he bear us,
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when as we haue Iesus Christ for a pawne, because we might séeke after our saluation in him:
when as we have Iesus christ for a pawn, Because we might seek After our salvation in him:
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and acknowledge that wée are no manner of way whatsoeuer, able to reioyce, vntill suche time as hée bée geuen vs as it were amongest vs,
and acknowledge that we Are no manner of Way whatsoever, able to rejoice, until such time as he been given us as it were amongst us,
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and bée so néere vs, as that by his meanes wée might bée brought to the kingdome of heauen, whereof wée were depriued by reason of our sinnes.
and been so near us, as that by his means we might been brought to the Kingdom of heaven, whereof we were deprived by reason of our Sins.
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And thus wée sée that Iesus Christ must bée the ready way for our saluation,
And thus we see that Iesus christ must been the ready Way for our salvation,
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if euer wée intend to come vnto God, & desire to haue a true spirituall ioy,
if ever we intend to come unto God, & desire to have a true spiritual joy,
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and a spirituall contentation and quietnesse:
and a spiritual contentation and quietness:
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and if wee also desire to bee armed against all the temptations, wherewith Satan is able to attempt vs. But and if wée will be partakers of this holie table, let vs consider wel with our selues,
and if we also desire to be armed against all the temptations, wherewith Satan is able to attempt us But and if we will be partakers of this holy table, let us Consider well with our selves,
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& in the first place acknowledge our miseries, and be displeased, and vtterly ashamed of them.
& in the First place acknowledge our misery's, and be displeased, and utterly ashamed of them.
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Moreouer, let vs acknowledge and confesse, that God meant to asswage all our sorowes & griefes,
Moreover, let us acknowledge and confess, that God meant to assuage all our sorrows & griefs,
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when as hée so liberally shewed himselfe in his onelye begotten Sonne, and would haue vs fully and wholy ioye in him.
when as he so liberally showed himself in his only begotten Son, and would have us Fully and wholly joy in him.
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And although we be subiect to many miseries in this world, and are besieged with enimies like vnto rauening woolues,
And although we be Subject to many misery's in this world, and Are besieged with enemies like unto ravening wolves,
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so that the deuill ceaseth not to make a pray of vs, and the Infidelles barke at vs like mastyfe curres:
so that the Devil ceases not to make a prey of us, and the Infidels bark At us like mastyfe curs:
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although (I say) wée be on euery side troubled and threatned: and although we must abyde many griefes:
although (I say) we be on every side troubled and threatened: and although we must abide many griefs:
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yet let vs hold this for a most sure ground, that wée shall haue alwayes peace in our God: yet let us hold this for a most sure ground, that we shall have always peace in our God:
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and let vs beséech him, that he will make vs féele it by his holy spirite,
and let us beseech him, that he will make us feel it by his holy Spirit,
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because it is a thing that surpasseth all mans reason (as we haue already touched of S. Paule) and learne to bée so contented with our Lord Iesus Christ,
Because it is a thing that Surpasses all men reason (as we have already touched of S. Paul) and Learn to been so contented with our Lord Iesus christ,
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and with the spirituall benefites wherof we are pertakers, as that we may patiently abide all the afflictions and miseries of this worlde.
and with the spiritual benefits whereof we Are partakers, as that we may patiently abide all the afflictions and misery's of this world.
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And besides, let vs beséeche him that wée take it not in euill parte to bée contemned,
And beside, let us beseech him that we take it not in evil part to been contemned,
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and on euery side troubled, to bée short, to bee put too all reproche and shame,
and on every side troubled, to been short, to be put too all reproach and shame,
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so that Iesus Christe bée with vs, and blesseth all our myseries and afflictions, and that wée bryng foorth suche fruite thereby,
so that Iesus Christ been with us, and Blesses all our miseries and afflictions, and that we bring forth such fruit thereby,
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as that it may bee knowne, that in the middest of all our miseries wée desire nothing els but the glofiyng of our GOD.
as that it may be known, that in the midst of all our misery's we desire nothing Else but the glofiyng of our GOD.
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And where the worldlinges triumphe to their shame and confusion, because all their ioy is too striue against GOD, Let our true ioy bée too serue him in all feare and humilitie,
And where the worldlings triumph to their shame and confusion, Because all their joy is too strive against GOD, Let our true joy been too serve him in all Fear and humility,
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and yeelde our selues wholy to his obedience.
and yield our selves wholly to his Obedience.
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And héere wée sée the way by which wée must make our profite vpon this doctrine.
And Here we see the Way by which we must make our profit upon this Doctrine.
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Let vs nowe fall downe before the Maiestie of our good GOD, and acknowledge our faultes, beséechyng hym too make vs more and more to féele them:
Let us now fallen down before the Majesty of our good GOD, and acknowledge our Faults, beseeching him too make us more and more to feel them:
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that héereby we may learne to submit our selues vnto our Lorde Iesus Christe:
that hereby we may Learn to submit our selves unto our Lord Iesus Christ:
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knowyng that if wee bée separated from him, all our whole life, and whatsoeuer benefites els wee receiue from GOD, shall turne to our most gréeuous condemnation.
knowing that if we been separated from him, all our Whole life, and whatsoever benefits Else we receive from GOD, shall turn to our most grievous condemnation.
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And that wée maye féele his death and passion to bée communicated vnto vs, and bee taken for the members of his body, to the ende the afflictions whiche wée shall abide héere in this worlde, may be so many helpes and furtherances vnto saluation.
And that we may feel his death and passion to been communicated unto us, and be taken for the members of his body, to the end the afflictions which we shall abide Here in this world, may be so many helps and furtherances unto salvation.
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So that wée may all saye, O moste Mightie GOD, and Heauenlie Father. &c.
So that we may all say, Oh most Mighty GOD, and Heavenly Father. etc.
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The first Sermon of the passion of our Lorde Iesus Christ. Math Cap. xxvi.
The First Sermon of the passion of our Lord Iesus christ. Math Cap. xxvi.
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36 Then went Iesus with them into a place called Gethsemane, and saide vnto his Disciples, Sit ye here,
36 Then went Iesus with them into a place called Gethsemane, and said unto his Disciples, Fit you Here,
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while I goe, and pray yonder.
while I go, and pray yonder.
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37 And he tooke Peter, and the two Sonnes of Zebedeus, and beganne to waxe sorrowful, and grieuously troubled.
37 And he took Peter, and the two Sons of Zebedee, and began to wax sorrowful, and grievously troubled.
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38 Then sayde Iesus vnto them, my Soule is very heauy, euen vnto the death, tarie yee here, and watch with me.
38 Then said Iesus unto them, my Soul is very heavy, even unto the death, tarry ye Here, and watch with me.
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39 So he went a little farther, and fel on his face, and praied, saying, O, my Father,
39 So he went a little farther, and fell on his face, and prayed, saying, Oh, my Father,
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if it be possible, Let this cup passe from me: Neuerthelesse, not as I will, but as thou wilt.
if it be possible, Let this cup pass from me: Nevertheless, not as I will, but as thou wilt.
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WHen any thing is spoken, which concerneth our saluation, The scripture setteth before vs thrée endes.
WHen any thing is spoken, which concerns our salvation, The scripture sets before us thrée ends.
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The one is, That wée might know the inestimable loue, which GOD beareth vs, to the end wée might glorifie him therfore, as he is worthy.
The one is, That we might know the inestimable love, which GOD bears us, to the end we might Glorify him Therefore, as he is worthy.
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The second, That wée should abhorre our sinnes, as we ought, and to bée truely ashamed to humble our selues before the Maiestie of our GOD.
The second, That we should abhor our Sins, as we ought, and to been truly ashamed to humble our selves before the Majesty of our GOD.
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The thirde, that wée might in such sorte estéeme of our saluation, as that it might make vs forsake the worlde,
The Third, that we might in such sort esteem of our salvation, as that it might make us forsake the world,
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and whatsoeuer thinge else belongeth vnto this transitorie lyfe, and to bée in loue with this enheritaunce, which was so déerely purchased for vs.
and whatsoever thing Else belongeth unto this transitory life, and to been in love with this inheritance, which was so dearly purchased for us
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781
And héere we sée whereon we must cast our eies, and bestow all our senses,
And Here we see whereon we must cast our eyes, and bestow all our Senses,
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when it is told vs, that the Sonne of GOD hath redéemed vs from euerlasting death,
when it is told us, that the Son of GOD hath redeemed us from everlasting death,
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and purchased for vs euerlasting lyfe.
and purchased for us everlasting life.
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Wée must therefore in the first place learne, to render vnto God the prayse due vnto him.
We must Therefore in the First place Learn, to render unto God the praise due unto him.
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Now, to say truely, he might, if hée had pleased) haue deliuered vs from the bottomelesse depthes of death after an other sorte:
Now, to say truly, he might, if he had pleased) have Delivered us from the bottomless depths of death After an other sort:
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But his good will was, largely to bestow and powre vpon vs the treasures of his infinite goodnesse,
But his good will was, largely to bestow and pour upon us the treasures of his infinite Goodness,
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when as hée spared not his onely sonne.
when as he spared not his only son.
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And our Lord Iesus would héerein giue vs an excellent pawne of his wonderful care towardes vs,
And our Lord Iesus would herein give us an excellent pawn of his wondered care towards us,
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when as he offred himselfe willingly to death.
when as he offered himself willingly to death.
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For we shal neuer bée touched to the quick, nor enflamed to praise our God, without we on the other side doe examine our estate,
For we shall never been touched to the quick, nor inflamed to praise our God, without we on the other side do examine our estate,
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791
and be as it were throwne downe into the bottomlesse pit of hell, knowing what a thing it is to haue prouoke his wrath,
and be as it were thrown down into the bottomless pit of hell, knowing what a thing it is to have provoke his wrath,
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and to becom our mortall enimie, hauing him as a terrible and fearefull Iudge:
and to become our Mortal enemy, having him as a terrible and fearful Judge:
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so that it were a great deale better, that heauen and earth, and all the creatures had conspyred against vs,
so that it were a great deal better, that heaven and earth, and all the creatures had conspired against us,
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then that wée shoulde once come néere his Maiestie, so long as he is against vs. Wherfore it is very méete that sinners should be wounded with the féeling and conceiuing of their sinnes, that they might know themselues to bée most miserable,
then that we should once come near his Majesty, so long as he is against us Wherefore it is very meet that Sinners should be wounded with the feeling and conceiving of their Sins, that they might know themselves to been most miserable,
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and feare their estate, to the end they might thereby knowe how greatly they are beholden and bounde vnto God, in that he hath compassion vpon them,
and Fear their estate, to the end they might thereby know how greatly they Are beholden and bound unto God, in that he hath compassion upon them,
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and séeing them in a desperate case, hath very good will to helpe them, without regard of any their worthinesse,
and seeing them in a desperate case, hath very good will to help them, without regard of any their worthiness,
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797
but onlie for their myseries sake.
but only for their miseries sake.
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And so also is it (as we haue already saide) because we are too too much intangled here below,
And so also is it (as we have already said) Because we Are too too much entangled Here below,
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and when as God calleth vs vnto him, our mindes and affections, so kéepe vs backe,
and when as God calls us unto him, our minds and affections, so keep us back,
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as that we had néed to make much of the heauenly life, as it is woorthy,
as that we had need to make much of the heavenly life, as it is worthy,
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801
and knowe with how déere a price it was purchased for vs. And héere wée sée why it is told vs, that our Lorde Iesus Christ did not only meane to suffer death,
and know with how dear a price it was purchased for us And Here we see why it is told us, that our Lord Iesus christ did not only mean to suffer death,
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802
and offered himselfe a Sacrifice to appease the the wrath of God his Father, but also, to the ende, that hée might truely and indéede be our pledge, he refused not to abide the anguishes and griefes, which were prepared for all such as in conscience are touched,
and offered himself a Sacrifice to appease the the wrath of God his Father, but also, to the end, that he might truly and indeed be our pledge, he refused not to abide the Anguishes and griefs, which were prepared for all such as in conscience Are touched,
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803
and féele themselues guiltie of euerlasting death and condemnation before God.
and feel themselves guilty of everlasting death and condemnation before God.
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Let vs then heare rightly note that the Sonne of God, was not contented to offer vp his fleshe and blood and yéeld himselfe vnto death,
Let us then hear rightly note that the Son of God, was not contented to offer up his Flesh and blood and yield himself unto death,
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805
but would withall, appeare before the iudgement seate of GOD, in the name and person of all sinners, ready, there to be condemned:
but would withal, appear before the judgement seat of GOD, in the name and person of all Sinners, ready, there to be condemned:
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and that because he beare our burden.
and that Because he bear our burden.
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And therefore we must not be ashamed, séeing the sonne of God hath submitted him selfe to such an infirmitie.
And Therefore we must not be ashamed, seeing the son of God hath submitted him self to such an infirmity.
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Neither was it without cause that Saint Paule exhorteth vs, not to be ashamed of the preaching of the Crosse,
Neither was it without cause that Saint Paul exhorteth us, not to be ashamed of the preaching of the Cross,
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albeit it be to some foolishnesse, and an offence to many.
albeit it be to Some foolishness, and an offence to many.
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For, the more that our Lord Iesus Christ was humbled, we sée thereby that the offences for the which wée were in arrerages and behinde with God, could not be abolished, without great extremitie.
For, the more that our Lord Iesus christ was humbled, we see thereby that the offences for the which we were in arrearages and behind with God, could not be abolished, without great extremity.
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And in déed, we know that he was made weake, that wée might be made strong by his power,
And in deed, we know that he was made weak, that we might be made strong by his power,
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and besides, hée would abide all our sufferinges, sinne excepted, to the ende hée might be readie at this day to helpe vs. For if hée had not felte in his owne person the feares, doubtes,
and beside, he would abide all our sufferings, sin excepted, to the end he might be ready At this day to help us For if he had not felt in his own person the fears, doubts,
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and torments, which we endure, he would not be so enclined to be mercifull vnto vs as hée is.
and torments, which we endure, he would not be so inclined to be merciful unto us as he is.
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Wée say, that he who knoweth not what hunger and thirst meaneth, will neuer be stirred vp to haue compassion vpon those that féele it,
We say, that he who Knoweth not what hunger and thirst means, will never be stirred up to have compassion upon those that feel it,
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because they haue alwayes taken their ease, and liued in pleasure.
Because they have always taken their ease, and lived in pleasure.
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Now it is true, that although God in his owne nature suffereth not any of our passions,
Now it is true, that although God in his own nature suffers not any of our passion,
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yet ceaseth hée not for all that to be curteous vnto vs: but that is because hée is the fountayne of all goodnesse and mercy.
yet ceases he not for all that to be courteous unto us: but that is Because he is the fountain of all Goodness and mercy.
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Neuerthelesse, to the end we might be assured that our Lord Iesus Christ knoweth our weaknes to help it,
Nevertheless, to the end we might be assured that our Lord Iesus christ Knoweth our weakness to help it,
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& that we might come the boldlier vnto him, & haue a more familiar accesse.
& that we might come the boldlier unto him, & have a more familiar access.
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The apostle saith, yt he would for the same cause be tēpted euen as we are.
The apostle Says, that he would for the same cause be tempted even as we Are.
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So then, we haue to obserue in this text which we haue read, yt whē our Lord Iesus was come into this village of Gethsamene, & namely, into the Mount Oliuet, it was to offer him self willingly to death.
So then, we have to observe in this text which we have read, that when our Lord Iesus was come into this village of Gethsamene, & namely, into the Mount Olivet, it was to offer him self willingly to death.
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And herein, his will was to be discharged of the office & charge that was committed vnto him.
And herein, his will was to be discharged of the office & charge that was committed unto him.
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For why cloathed he him self with our flesh & nature, without it were to repaire all our rebellions through his obedience, to the end to purchase vs full & perfect righteousnes before God his Father? And therefore offered he him self to death,
For why clothed he him self with our Flesh & nature, without it were to repair all our rebellions through his Obedience, to the end to purchase us full & perfect righteousness before God his Father? And Therefore offered he him self to death,
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because we might not be reconciled by any other meane, neither yet appease the wrath of God, prouoked by sin, but by this onely obedience.
Because we might not be reconciled by any other mean, neither yet appease the wrath of God, provoked by since, but by this only Obedience.
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Thus we sée why the Sonne of God came fréely vnto the place, where he knew that Iudas should finde him.
Thus we see why the Son of God Come freely unto the place, where he knew that Iudas should find him.
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And let vs knowe that it so fell out, because our father Adam through his transgression, had throwne vs all downe headlōg into ye bottomlesse depth, that the sonne of God who had power ouer all creatures, might be subiect,
And let us know that it so fell out, Because our father Adam through his Transgression, had thrown us all down headlong into you bottomless depth, that the son of God who had power over all creatures, might be Subject,
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and take vpon him the state of a seruant: as he is likewise called the seruant of God, & of all his.
and take upon him the state of a servant: as he is likewise called the servant of God, & of all his.
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Sée also why S. Paul, in shewing vs how we must stay our selues when we call vpon God with full assurance,
See also why S. Paul, in showing us how we must stay our selves when we call upon God with full assurance,
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& be heard as his children, saith that we are reputed righteous through the obedience of our Lord Iesus Christ.
& be herd as his children, Says that we Are reputed righteous through the Obedience of our Lord Iesus christ.
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For this is as it were a cloake to couer all our sinnes & offences: For this is as it were a cloak to cover all our Sins & offences:
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so that the thing that might hinder vs for the obteining of grace, might not come into a reckoning before God.
so that the thing that might hinder us for the obtaining of grace, might not come into a reckoning before God.
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But we on the contrary part sée, that the price of our redemption cost very deare,
But we on the contrary part see, that the price of our redemption cost very deer,
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when as our Lord Iesus Christ was so tormented that hee aboad the very terror & feare of death:
when as our Lord Iesus christ was so tormented that he abode the very terror & Fear of death:
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insomuch that hée sweat droppes of blood, & was as it were lyke one besides himselfe, desiring if it were possible that hée might escape that distresse.
insomuch that he sweat drops of blood, & was as it were like one beside himself, desiring if it were possible that he might escape that distress.
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And therfore since we sée it to be thus, it is good for vs to come to the acknowledging of our sinnes.
And Therefore since we see it to be thus, it is good for us to come to the acknowledging of our Sins.
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For, it is no time for vs to rocke our selues here a sléepe through flattery,
For, it is no time for us to rock our selves Here a sleep through flattery,
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when wee sée the Sonne of God plunged in this extremitie, as though he were in the bottomlesse depthes.
when we see the Son of God plunged in this extremity, as though he were in the bottomless depths.
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Nowe if this onely came to passe vnto a iust man, then ought we to be touched, insomuch as it fell out that a poore innocent suffered for our raunsome, which thing came to passe to the Sonne of God.
Now if this only Come to pass unto a just man, then ought we to be touched, insomuch as it fell out that a poor innocent suffered for our ransom, which thing Come to pass to the Son of God.
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But beholde howe the fountayne of life, hath submitted him selfe vnto death: and hee which vpholdeth all the worlde by his power, is now become weake:
But behold how the fountain of life, hath submitted him self unto death: and he which upholdeth all the world by his power, is now become weak:
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and hée who hath deliuered the creatures from all feare, hath susteined so wonderfull horror.
and he who hath Delivered the creatures from all Fear, hath sustained so wonderful horror.
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Wherfore, when this is told vs, it can not be but that euerie of vs must néedes be most blockish,
Wherefore, when this is told us, it can not be but that every of us must needs be most blockish,
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if we enter not euerie man-into him selfe, and being touched with his faultes and iniquities, is not ashamed before God, and so sigh and grone:
if we enter not every man-into him self, and being touched with his Faults and iniquities, is not ashamed before God, and so sighs and groan:
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and namely, by this meane to be brought vnto God with true repentaunce.
and namely, by this mean to be brought unto God with true Repentance.
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Nowe it is impossible for vs, rightly to conuert vnto God, without wée condemne our selues,
Now it is impossible for us, rightly to convert unto God, without we condemn our selves,
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and conceiue both the very terror and griefe of the curse which is prepared for vs,
and conceive both the very terror and grief of the curse which is prepared for us,
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vntill such time, as wée bée brought againe into fauour with God.
until such time, as we been brought again into favour with God.
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But because we may the better conceiue of the whole matter, it is said, that our Lord Iesus tooke onely thrée of his Disciples,
But Because we may the better conceive of the Whole matter, it is said, that our Lord Iesus took only thrée of his Disciples,
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& left the rest of the company a good way of: neither had he them through with him, but prayde vnto God his father secretly.
& left the rest of the company a good Way of: neither had he them through with him, but prayed unto God his father secretly.
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Wherfore, when we sée this, we are to note, that our Lord Iesus had no companion when he offered him selfe an oblation for vs:
Wherefore, when we see this, we Are to note, that our Lord Iesus had no Companion when he offered him self an oblation for us:
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But finished whatsoeuer was requisit for our saluatiō.
But finished whatsoever was requisite for our salvation.
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And namely, it is yet better declared vnto vs, whē as the Disciples slept, & could not be keptwake,
And namely, it is yet better declared unto us, when as the Disciples slept, & could not be keptwake,
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although they had bin so oftētimes before warned, that the houre drew neare wherin our Lord Iesus must suffer for the redemption of mankinde,
although they had been so oftentimes before warned, that the hour drew near wherein our Lord Iesus must suffer for the redemption of mankind,
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& had exhorted them by the space of thrée houres, declaring vnto them continually without ceasing, that his death approched.
& had exhorted them by the Molle of thrée hours, declaring unto them continually without ceasing, that his death approached.
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Yet notwithstāding all this, they slept stil. Wherein is shewed vnto vs, as in a liuely picture, yt it was méet that the sonne of God should take vpō him all our burdēs:
Yet notwithstanding all this, they slept stil. Wherein is showed unto us, as in a lively picture, that it was meet that the son of God should take upon him all our burdens:
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neither was it fit that he should looke for any other.
neither was it fit that he should look for any other.
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And it was to none other end, but that we should take vp our selues for straying,
And it was to none other end, but that we should take up our selves for straying,
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as we sée the miserable Infidels doe, who can not be contented to stay them selues vpon our Lord Iesus Christ,
as we see the miserable Infidels do, who can not be contented to stay them selves upon our Lord Iesus christ,
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but imagine that they must haue Patrons, & Aduocats, as if there were many Redéemers.
but imagine that they must have Patrons, & Advocates, as if there were many Redeemers.
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For we sée namely, the blasphemies which reigne in that cursed papacy, that the merits of Saints must serue to helpe the death and passion of our Lord Iesus Christ, that by the same we might be freed & discharged towardes God For although (say they) there was a generall forgiuenesse for the fault of originall sinne,
For we see namely, the Blasphemies which Reign in that cursed papacy, that the merits of Saints must serve to help the death and passion of our Lord Iesus christ, that by the same we might be freed & discharged towards God For although (say they) there was a general forgiveness for the fault of original sin,
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and of actual sinnes, yet must they be mingled together:
and of actual Sins, yet must they be mingled together:
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and the blood of Iesus Christ is not sufficient except the Martyres, had ouer and besides, merited:
and the blood of Iesus christ is not sufficient except the Martyrs, had over and beside, merited:
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and therfore we must also haue recourse thether, to the end God might be mercifull vnto vs. Nowe,
and Therefore we must also have recourse thither, to the end God might be merciful unto us Now,
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when the Deuil hath after this maner ouerune the whole world, so much the more ought we to beware, that we holde vs fast vnto our Lord Iesus Christ,
when the devil hath After this manner ouerune the Whole world, so much the more ought we to beware, that we hold us fast unto our Lord Iesus christ,
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& knowe that it is in him alone yt we must finde all perfection of saluation.
& know that it is in him alone that we must find all perfection of salvation.
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And sée why it is namely saide in the Prophet Isaiah, That God wondred, when hee sée that there was none on ye other side to vphold.
And see why it is namely said in the Prophet Isaiah, That God wondered, when he see that there was none on you other side to uphold.
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It is verie true that God right well knew, that he alone must make our saluation perfect:
It is very true that God right well knew, that he alone must make our salvation perfect:
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But it was to the ende that wée might be ashamed, and not bée deceiued with hypocrisie,
But it was to the end that we might be ashamed, and not been deceived with hypocrisy,
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as if wée brought nothing with vs for the helping of the forgiuenesse of our sinnes,
as if we brought nothing with us for the helping of the forgiveness of our Sins,
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& for the cause of God to receiue vs into his loue and fauour: so that, we might not runne hither & thither to finde out Mediators.
& for the cause of God to receive us into his love and favour: so that, we might not run hither & thither to find out Mediators.
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And therefore, for the cutting off, of all this geare, it is saide that God holpe him selfe with his owne arme,
And Therefore, for the cutting off, of all this gear, it is said that God help him self with his own arm,
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and ended all by his iustice, without any companion.
and ended all by his Justice, without any Companion.
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Nowe this is declared vnto vs euen as it were before our eyes, when it is said, that thrée of the chiefe of all the Disciples, slept like miserable beastes:
Now this is declared unto us even as it were before our eyes, when it is said, that thrée of the chief of all the Disciples, slept like miserable beasts:
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in whom was nothing els but beastly blockishnesse: which thing was as it were a Monster against nature.
in whom was nothing Else but beastly blockishness: which thing was as it were a Monster against nature.
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to sée them sléepe in such extremity.
to see them sleep in such extremity.
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And to the end we might withdraw our confidence from all Creatures, and shut it wholly vp in our Lorde Iesus Christ, sée why it is sayde, That hée wente forwarde to the combate.
And to the end we might withdraw our confidence from all Creatures, and shut it wholly up in our Lord Iesus christ, see why it is said, That he went forward to the combat.
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Moreouer, in that he went to God his father, hée sheweth vs the remedy for the easing of all our griefes,
Moreover, in that he went to God his father, he shows us the remedy for the easing of all our griefs,
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for the mytigating of our sorowes, and euen for the raysing of our selues vp agayne,
for the mytigating of our sorrows, and even for the raising of our selves up again,
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when as wée shall bée as it were cleane throwen downe.
when as we shall been as it were clean thrown down.
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For if wée bée grieued and vexed, wée knowe that God is not in vayne named the Father of Consolation.
For if we been grieved and vexed, we know that God is not in vain nam the Father of Consolation.
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Againe, if wée bée separated from him, where must wée finde power and strength but in him? But by the way, wée sée that hée woulde in no wise let his businesse be vndone. Again, if we been separated from him, where must we find power and strength but in him? But by the Way, we see that he would in no wise let his business be undone.
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Let vs then héere beholde the Sonne of GOD, who, when wée are in sorow and anguishe guideth vs by his exāple vnto the true refuge,
Let us then Here behold the Son of GOD, who, when we Are in sorrow and anguish guideth us by his Exampl unto the true refuge,
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But let vs also note what forme of prayer hée vseth, O my Father, if it bee possible, Let this cup passe from mee, or this drinke:
But let us also note what Form of prayer he uses, Oh my Father, if it be possible, Let this cup pass from me, or this drink:
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For this is spoken by way of similitude, when hée speaketh of a Cruse, Glasse,
For this is spoken by Way of similitude, when he speaks of a Cruse, Glass,
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or a Cuppe? Because the Scripture calleth afflictions, bytter drinkes, to the ende wée might knowe that nothing commeth by chaunce:
or a Cup? Because the Scripture calls afflictions, bitter drinks, to the end we might know that nothing comes by chance:
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But that God as an Housholder distributeth to euery man as pleaseth him.
But that God as an Householder distributeth to every man as Pleases him.
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For like as a Father will geue vnto euery of his children his portion, or a Maister to his seruantes,
For like as a Father will give unto every of his children his portion, or a Master to his Servants,
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Euen so doeth God shewe that hee scourgeth and afflicteth them with his owne hand:
Even so doth God show that he scourges and afflicts them with his own hand:
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And likewise when we haue any benefits, it cōmeth of his frée goodnes, and geueth vs as much of thē as hee thinketh to be good for vs. And after this cōmon maner it is, yt our Lord Iesus saith that death is to him so bitter drink,
And likewise when we have any benefits, it comes of his free Goodness, and Giveth us as much of them as he Thinketh to be good for us And After this Common manner it is, that our Lord Iesus Says that death is to him so bitter drink,
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& would gladly haue it to passe frō him, yea If it were possible, In very déed, about this, might many questions be moued:
& would gladly have it to pass from him, yea If it were possible, In very deed, about this, might many questions be moved:
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For it should séeme at ye first sight, that Iesus Christ had forgoten our saluatiō,
For it should seem At you First sighed, that Iesus christ had forgoten our salvation,
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or rather in flying frō ye light, ment to leaue vs in destructiō, by reasō of ye feare that he had cōceiued.
or rather in flying from you Light, meant to leave us in destruction, by reason of you Fear that he had conceived.
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Now, this wil neuer agrée wt yt which we haue said: & especially, ye loue which he hath shewed vs should be greatly darkened.
Now, this will never agree with that which we have said: & especially, you love which he hath showed us should be greatly darkened.
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But we néed not to enter into such subtill disputations: Bicause we know that a passiō, oftētimes so taketh away ye mind of a man,
But we need not to enter into such subtle disputations: Because we know that a passion, oftentimes so Takes away the mind of a man,
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as that he thinketh not either of one thing or of an other:
as that he Thinketh not either of one thing or of an other:
c-acp cst pns31 vvz xx d pp-f crd n1 cc pp-f dt n-jn:
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But béeing vexed with the present griefe, he there casteth himselfe, without hauing any other regard for the vpholding of himselfe.
But being vexed with the present grief, he there Cast himself, without having any other regard for the upholding of himself.
cc-acp vbg vvn p-acp dt j n1, pns31 a-acp vvz px31, p-acp vhg d j-jn n1 p-acp dt vvg pp-f px31.
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896
Wherefore, when our minds are thus rauished, we cannot say that the rest is cleane blotted out of our heartes,
Wherefore, when our minds Are thus ravished, we cannot say that the rest is clean blotted out of our hearts,
q-crq, c-crq po12 n2 vbr av vvn, pns12 vmbx vvi cst dt n1 vbz av-j vvn av pp-f po12 n2,
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897
and that wee haue no affection.
and that we have no affection.
cc cst pns12 vhb dx n1.
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898
As for example, A man that considereth of some affliction of the Churche, namely, of a particular affliction, hée will pray vnto GOD as if the rest of the worlde were nothing to him.
As for Exampl, A man that Considereth of Some affliction of the Church, namely, of a particular affliction, he will pray unto GOD as if the rest of the world were nothing to him.
p-acp p-acp n1, dt n1 cst vvz pp-f d n1 pp-f dt n1, av, pp-f dt j n1, pns31 vmb vvi p-acp np1 c-acp cs dt n1 pp-f dt n1 vbdr pix p-acp pno31.
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899
Nowe, is it therefore for vs to say, that this is an vnkinde man, and hath no care of his brethren, who haue as great néde also to be prayed for? No:
Now, is it Therefore for us to say, that this is an unkind man, and hath no care of his brothers, who have as great néde also to be prayed for? No:
av, vbz pn31 av p-acp pno12 pc-acp vvi, cst d vbz dt j n1, cc vhz dx n1 pp-f po31 n2, r-crq vhb p-acp j n1 av pc-acp vbi vvn p-acp? uh-dx:
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900
But it is because that this affection hath taken suche a mightie possession in him, as that the reste of his affection, is as it were separated for a time.
But it is Because that this affection hath taken such a mighty possession in him, as that the rest of his affection, is as it were separated for a time.
cc-acp pn31 vbz p-acp d d n1 vhz vvn d dt j n1 p-acp pno31, c-acp cst dt n1 pp-f po31 n1, vbz c-acp pn31 vbdr vvn p-acp dt n1.
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901
Wée reade, that Moses prayed to bee blotted out of the Booke of life:
We read, that Moses prayed to be blotted out of the Book of life:
pns12 vvb, cst np1 vvd pc-acp vbi vvn av pp-f dt n1 pp-f n1:
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902
Nowe, if wée woulde cull the greater from the lesse, wée woulde say that Moses blasphemed against GOD,
Now, if we would cull the greater from the less, we would say that Moses blasphemed against GOD,
av, cs pns12 vmd vvi dt jc p-acp dt av-dc, pns12 vmd vvi cst np1 vvd p-acp np1,
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903
because hée spake, as if GOD had béene chaungeable. For they whom GOD hath ordayned to euerlasting life, can neuer perishe:
Because he spoke, as if GOD had been changeable. For they whom GOD hath ordained to everlasting life, can never perish:
c-acp pns31 vvd, c-acp cs np1 vhd vbn j. p-acp pns32 r-crq np1 vhz vvn p-acp j n1, vmb av-x vvi:
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904
And therefore it séemeth that Moses striueth héere with GOD, and that hée will doe as wée doe, who chaunge our councell and determinations.
And Therefore it Seemeth that Moses strives Here with GOD, and that he will do as we do, who change our council and determinations.
cc av pn31 vvz cst np1 vvz av p-acp np1, cc cst pns31 vmb vdi c-acp pns12 vdb, r-crq n1 po12 n1 cc n2.
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905
And besides, howe honoured hée GOD when as hée knewe himselfe to bée of the number of the chosen,
And beside, how honoured he GOD when as he knew himself to been of the number of the chosen,
cc a-acp, c-crq vvd pns31 np1 c-crq c-acp pns31 vvd px31 pc-acp vbi pp-f dt n1 pp-f dt j-vvn,
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906
and knew that God had marked him euen from his childehood to commit so notable a charge vnto him,
and knew that God had marked him even from his childhood to commit so notable a charge unto him,
cc vvd cst np1 vhd vvn pno31 av-j p-acp po31 n1 pc-acp vvi av j dt n1 p-acp pno31,
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907
as to bée the Leader of his people, and yet desired to bée razed and cut of from GOD? And whither then was this gone? nowe, a man might make many argumentes:
as to been the Leader of his people, and yet desired to been razed and Cut of from GOD? And whither then was this gone? now, a man might make many Arguments:
c-acp pc-acp vbi dt n1 pp-f po31 n1, cc av vvd pc-acp vbi vvn cc vvn pp-f p-acp np1? cc q-crq av vbds d vvn? av, dt n1 vmd vvi d n2:
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908
But the solution is easie, For Moses hauing so feruent a zeale for the saluation of the people,
But the solution is easy, For Moses having so fervent a zeal for the salvation of the people,
cc-acp dt n1 vbz j, c-acp np1 vhg av j dt n1 p-acp dt n1 pp-f dt n1,
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909
and séeyng besides, the horrible threat which God had pronounced by his owne mouth, forgotte himselfe for a minute of time,
and seeing beside, the horrible threat which God had pronounced by his own Mouth, forgotten himself for a minute of time,
cc vvg a-acp, dt j n1 r-crq np1 vhd vvn p-acp po31 d n1, vvn px31 p-acp dt n1 pp-f n1,
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910
and desired nothing els but the helpe of the people. Let vs then sée howe our Lorde Iesus Christe behaued himselfe.
and desired nothing Else but the help of the people. Let us then see how our Lord Iesus Christ behaved himself.
cc vvd pix av cc-acp dt n1 pp-f dt n1. vvb pno12 av vvi c-crq po12 n1 np1 np1 vvd px31.
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911
For if it was méete that hée shoulde suffer an hundreth deathes, yea a Myllion, without doubte hée was prepared for that purpose before:
For if it was meet that he should suffer an Hundredth deaths, yea a Myllion, without doubt he was prepared for that purpose before:
p-acp cs pn31 vbds j cst pns31 vmd vvi dt ord n2, uh dt crd, p-acp n1 pns31 vbds vvn p-acp d n1 a-acp:
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912
Howebeit, suche was his will, not for himselfe, but for vs, to abide the anguishes whiche plunged him into it as wée sée.
Howbeit, such was his will, not for himself, but for us, to abide the Anguishes which plunged him into it as we see.
a-acp, d vbds po31 n1, xx p-acp px31, cc-acp p-acp pno12, pc-acp vvi dt vvz r-crq vvd pno31 p-acp pn31 c-acp pns12 vvb.
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913
And thus much for this poynt.
And thus much for this point.
cc av av-d c-acp d n1.
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914
Nowe for the seconde, If it bée asked, howe our Lorde Iesus Christ, who is saide to bée altogether righteous, the Lambe without spotte,
Now for the seconde, If it been asked, how our Lord Iesus christ, who is said to been altogether righteous, the Lamb without spot,
av p-acp dt ord, cs pn31 vbi vvn, c-crq po12 n1 np1 np1, r-crq vbz vvn pc-acp vbi av j, dt n1 p-acp n1,
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915
and the verie rule and glasse of all righteousnesse, holinesse, and perfection, could will, contrarie to God his will.
and the very Rule and glass of all righteousness, holiness, and perfection, could will, contrary to God his will.
cc dt j n1 cc n1 pp-f d n1, n1, cc n1, vmd n1, j-jn p-acp np1 po31 n1.
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916
This is the answere, that God is the whole perfection of righteousnesse and iudgement.
This is the answer, that God is the Whole perfection of righteousness and judgement.
d vbz dt n1, cst np1 vbz dt j-jn n1 pp-f n1 cc n1.
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917
For although the Angels are conformable to the will of God, and wholy obedient vnto him, yet is their will separate:
For although the Angels Are conformable to the will of God, and wholly obedient unto him, yet is their will separate:
p-acp cs dt n2 vbr j p-acp dt n1 pp-f np1, cc av-jn j p-acp pno31, av vbz po32 n1 vvi:
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918
For, because they are creatures, they may haue affections which apperteine not to God.
For, Because they Are creatures, they may have affections which appertain not to God.
c-acp, c-acp pns32 vbr n2, pns32 vmb vhi n2 r-crq vvi xx p-acp np1.
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919
But as for vs who are compassed about with this lump of sinne, we are so blockish as that we are verie farre from the will of God:
But as for us who Are compassed about with this lump of sin, we Are so blockish as that we Are very Far from the will of God:
cc-acp c-acp p-acp pno12 r-crq vbr vvn a-acp p-acp d n1 pp-f n1, pns12 vbr av j c-acp cst pns12 vbr av av-j p-acp dt n1 pp-f np1:
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920
for our desires excéede, yea and are oftentimes verie manifestly Rebellious.
for our Desires exceed, yea and Are oftentimes very manifestly Rebellious.
c-acp po12 n2 vvi, uh cc vbr av av av-j j.
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921
But if we cōsider of man as he was in his purenesse, to wit, without this corruption of sinne,
But if we Consider of man as he was in his pureness, to wit, without this corruption of sin,
p-acp cs pns12 vvi pp-f n1 c-acp pns31 vbds p-acp po31 n1, pc-acp vvi, p-acp d n1 pp-f n1,
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922
yet without doubt his affections shall come nothing nigh vnto Gods, and yet not bée corrupt.
yet without doubt his affections shall come nothing High unto God's, and yet not been corrupt.
av p-acp n1 po31 n2 vmb vvi pix av-j p-acp n2, cc av xx vbi j.
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923
As if Adam were not thus peruerted as hée is, but had continued in the same estate, wherein hée was created,
As if Adam were not thus perverted as he is, but had continued in the same estate, wherein he was created,
p-acp cs np1 vbdr xx av vvn c-acp pns31 vbz, cc-acp vhd vvn p-acp dt d n1, c-crq pns31 vbds vvn,
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924
yet had hee abidden heate and cold, and might haue suffered cares, and feares, and such other like.
yet had he abidden heat and cold, and might have suffered Cares, and fears, and such other like.
av vhd pns31 vvn n1 cc j-jn, cc vmd vhi vvn n2, cc n2, cc d n-jn av-j.
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925
And such a one we sée was our Lorde Iesus Christ.
And such a one we see was our Lord Iesus christ.
cc d dt pi pns12 vvb vbds po12 n1 np1 np1.
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926
For we know that his affectiōs were without spot or blot, and they all were squared vnto the obedience of God,
For we know that his affections were without spot or blot, and they all were squared unto the Obedience of God,
c-acp pns12 vvb cst po31 n2 vbdr p-acp n1 cc n1, cc pns32 d vbdr vvn p-acp dt n1 pp-f np1,
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927
but yet (because hée had taken our nature vpon him) hée was subiect to feare and to this terror wherof we euen now spake,
but yet (Because he had taken our nature upon him) he was Subject to Fear and to this terror whereof we even now spoke,
cc-acp av (c-acp pns31 vhd vvn po12 n1 p-acp pno31) pns31 vbds j-jn p-acp n1 cc p-acp d n1 c-crq pns12 av av vvd,
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928
and vnto cares and such like.
and unto Cares and such like.
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929
We cannot sée this in vs, no more then in pudly water a man can iudge of anything.
We cannot see this in us, no more then in pudly water a man can judge of anything.
pns12 vmbx vvi d p-acp pno12, av-dx av-dc cs p-acp av-j vvi dt n1 vmb vvi pp-f pi.
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930
And thus we sée how these earthly affections cause vs to flote from one side to an other,
And thus we see how these earthly affections cause us to float from one side to an other,
cc av pns12 vvb c-crq d j n2 vvb pno12 pc-acp vvi p-acp crd n1 p-acp dt n-jn,
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931
and so tosse vs, as that God had néede to vpholde vs:
and so toss us, as that God had need to uphold us:
cc av vvb pno12, c-acp cst np1 vhd n1 pc-acp vvi pno12:
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932
But the affections which we that are descended of Adam haue, are like vnto clay excéedingly tempered with infection,
But the affections which we that Are descended of Adam have, Are like unto clay exceedingly tempered with infection,
cc-acp dt n2 r-crq pns12 d vbr vvn pp-f np1 vhb, vbr av-j p-acp n1 av-vvg vvn p-acp n1,
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933
so that we cannot sée what this passion of our Lord Iesus Christ was, if we measure it as we are men.
so that we cannot see what this passion of our Lord Iesus christ was, if we measure it as we Are men.
av cst pns12 vmbx vvi r-crq d n1 pp-f po12 n1 np1 np1 vbds, cs pns12 vvb pn31 c-acp pns12 vbr n2.
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934
For when we do any thing to a good end, & our affection of it self is iust,
For when we do any thing to a good end, & our affection of it self is just,
p-acp c-crq pns12 vdb d n1 p-acp dt j n1, cc po12 n1 pp-f pn31 n1 vbz j,
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935
and allowed of God, yet shall we continually fayle therein.
and allowed of God, yet shall we continually fail therein.
cc vvn pp-f np1, av vmb pns12 av-j vvb av.
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936
For is not this a good and holie thing, for a father to loue his chilren? And yet for all that, this is sinne in vs:
For is not this a good and holy thing, for a father to love his children? And yet for all that, this is sin in us:
p-acp vbz xx d dt j cc j n1, p-acp dt n1 pc-acp vvi po31 n2? cc av p-acp d d, d vbz n1 p-acp pno12:
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937
because there is not that order and moderation that is required in the same:
Because there is not that order and moderation that is required in the same:
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938
for amongest all the vertues which wée may haue, GOD maketh vs to sée that there are vices in them, to the ende our pryde might the better bée abated,
for amongst all the Virtues which we may have, GOD makes us to see that there Are vices in them, to the end our pride might the better been abated,
c-acp p-acp d dt n2 r-crq pns12 vmb vhi, np1 vvz pno12 pc-acp vvi cst a-acp vbr n2 p-acp pno32, p-acp dt n1 po12 n1 vmd dt av-jc vbi vvn,
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939
and wée might alwayes haue occasion to caste downe our heades, and bée ashamed, séeing our verie goodnesse is corrupted through sinne which dwelleth in vs,
and we might always have occasion to cast down our Heads, and been ashamed, seeing our very Goodness is corrupted through sin which dwells in us,
cc pns12 vmd av vhi n1 pc-acp vvd a-acp po12 n2, cc vbi j, vvg po12 j n1 vbz vvn p-acp n1 r-crq vvz p-acp pno12,
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940
and wherewith wée are filled, and full fraught.
and wherewith we Are filled, and full fraught.
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941
Moreouer, as for our Lorde Iesus Christ (as I haue alreadie said) it is not for vs to meruel (forasmuch as he was mā) although his will differed from the will of God his Father:
Moreover, as for our Lord Iesus christ (as I have already said) it is not for us to Marvel (forasmuch as he was man) although his will differed from the will of God his Father:
av, c-acp p-acp po12 n1 np1 np1 (c-acp pns11 vhb av vvn) pn31 vbz xx p-acp pno12 p-acp j (av c-acp pns31 vbds n1) cs po31 n1 vvd p-acp dt n1 pp-f np1 po31 n1:
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942
But yet wée must not hereby iudge that there was any sinne and transgression in him.
But yet we must not hereby judge that there was any sin and Transgression in him.
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943
And (as wée haue before saide) wée héerein especially sée, the inestimable loue hée beare vs,
And (as we have before said) we herein especially see, the inestimable love he bear us,
cc (c-acp pns12 vhb a-acp vvd) pns12 av av-j vvi, dt j n1 pns31 vvb pno12,
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944
whenas hée so greatly feared death, that yet of his owne good will hée submitted him selfe thereto.
whenas he so greatly feared death, that yet of his own good will he submitted him self thereto.
cs pns31 av av-j vvn n1, cst av pp-f po31 d j vmb pns31 vvd pno31 n1 av.
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945
And besides, when as hée neither withstood it, nor yet gainesaide the supping vp of this drinke wherein hée felt no bitternesse, what a thing was this for vs to bée in this manner redéemed? Howbeit this might séeme to bée a merry iest:
And beside, when as he neither withstood it, nor yet gainesaide the supping up of this drink wherein he felt no bitterness, what a thing was this for us to been in this manner redeemed? Howbeit this might seem to been a merry jest:
cc a-acp, c-crq c-acp pns31 av-dx vvd pn31, ccx av vvd dt vvg a-acp pp-f d n1 c-crq pns31 vvd dx n1, r-crq dt n1 vbds d p-acp pno12 pc-acp vbi p-acp d n1 vvn? a-acp d vmd vvi pc-acp vbi dt j n1:
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946
neuerthelesse, when it so fell out that our Lorde Iesus Christ had endured suche anguishes, it was a signe that hée so loued vs,
nevertheless, when it so fell out that our Lord Iesus christ had endured such Anguishes, it was a Signen that he so loved us,
av, c-crq pn31 av vvd av cst po12 n1 np1 np1 vhd vvn d vvz, pn31 vbds dt n1 cst pns31 av vvd pno12,
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947
as that hée forgot him selfe, and suffered the whole tempest to light vpon his owne head, that wée might bée deliuered from ye wrath of God.
as that he forgotten him self, and suffered the Whole tempest to Light upon his own head, that we might been Delivered from you wrath of God.
c-acp cst pns31 vvd pno31 n1, cc vvd dt j-jn n1 pc-acp vvi p-acp po31 d n1, cst pns12 vmd vbi vvn p-acp pn22 n1 pp-f np1.
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948
Now, there remaineth for vs to note, when the Sonne of God was after this manner tormented, that it was not because hée was to depart out of this lyfe:
Now, there remains for us to note, when the Son of God was After this manner tormented, that it was not Because he was to depart out of this life:
av, a-acp vvz p-acp pno12 pc-acp vvi, c-crq dt n1 pp-f np1 vbds p-acp d n1 vvn, cst pn31 vbds xx c-acp pns31 vbds pc-acp vvi av pp-f d n1:
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949
For if there had béene none other thing but the separation of the soule, from the bodie, together, with the tormentes which hée was to suffer in his bodie, this had béen no such affliction.
For if there had been none other thing but the separation of the soul, from the body, together, with the torments which he was to suffer in his body, this had been no such affliction.
c-acp cs pc-acp vhd vbn pix j-jn n1 p-acp dt n1 pp-f dt n1, p-acp dt n1, av, p-acp dt n2 r-crq pns31 vbds pc-acp vvi p-acp po31 n1, d vhd vbn dx d n1.
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950
But let vs consider of the qualitie of his death: and let vs chiefly come to the originall thereof.
But let us Consider of the quality of his death: and let us chiefly come to the original thereof.
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951
For death did not onely dissolue the man, but made him also to féele the curse of God.
For death did not only dissolve the man, but made him also to feel the curse of God.
p-acp n1 vdd xx av-j vvi dt n1, cc-acp vvd pno31 av pc-acp vvi dt n1 pp-f np1.
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952
For ouer and besides that, that God taketh vs out of his world, and that wée leaue this present lyfe, Death is vnto vs an entraunce as it were into the gulfe of hell.
For over and beside that, that God Takes us out of his world, and that we leave this present life, Death is unto us an Entrance as it were into the gulf of hell.
p-acp a-acp cc p-acp d, cst np1 vvz pno12 av pp-f po31 n1, cc cst pns12 vvb d j n1, n1 vbz p-acp pno12 dt n1 c-acp pn31 vbdr p-acp dt n1 pp-f n1.
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953
And therefore, when wee heare death spoken of, wée must néedes bee separated from GOD,
And Therefore, when we hear death spoken of, we must needs be separated from GOD,
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954
and cut off from all hope of saluation, without wee had this remedie, to wyt, that our Lorde Iesus Christ hath suffered for vs, to the ende that the wounde which came by reason of it, might bee no more deadly.
and Cut off from all hope of salvation, without we had this remedy, to wit, that our Lord Iesus christ hath suffered for us, to the end that the wound which Come by reason of it, might be no more deadly.
cc vvd a-acp p-acp d n1 pp-f n1, p-acp pns12 vhd d n1, p-acp n1, cst po12 n1 np1 np1 vhz vvn p-acp pno12, p-acp dt n1 cst dt n1 r-crq vvd p-acp n1 pp-f pn31, vmd vbi dx av-dc j.
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955
For without him, we were so wounded by death, that there was no more hope of saluation for vs:
For without him, we were so wounded by death, that there was no more hope of salvation for us:
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but now the sting therof is broken:
but now the sting thereof is broken:
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yea the poyson therof is so clēsed & wiped away, that we being humbled by death, it serueth vs at this day for a medicine,
yea the poison thereof is so cleansed & wiped away, that we being humbled by death, it serveth us At this day for a medicine,
uh dt n1 av vbz av vvn cc vvd av, cst pns12 vbg vvn p-acp n1, pn31 vvz pno12 p-acp d n1 p-acp dt n1,
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958
and is no more deadly, because Iesus Christe hath swallowed vpp all the curse which was in it.
and is no more deadly, Because Iesus Christ hath swallowed vpp all the curse which was in it.
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959
Nowe let vs sée what it is, that wée haue too kéepe in mynde, whiche is, that sonne of God in crying out, O my Father, if it be possible, let this drinke be taken from me, did not regard onlie the suffringes in his bodie,
Now let us see what it is, that we have too keep in mind, which is, that son of God in crying out, Oh my Father, if it be possible, let this drink be taken from me, did not regard only the suffringes in his body,
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neither the shame of men, nor yet the leauing of the worlde: (for he could easily abide all these things) But hée respected his comming before God,
neither the shame of men, nor yet the leaving of the world: (for he could Easily abide all these things) But he respected his coming before God,
av-dx dt n1 pp-f n2, ccx av dt vvg pp-f dt n1: (c-acp pns31 vmd av-j vvi d d n2) cc-acp pns31 vvd po31 n-vvg p-acp np1,
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and before his iudgement seate, to make an account for all our sinnes, and to behold al the curses of God which were prepared.
and before his judgement seat, to make an account for all our Sins, and to behold all the curses of God which were prepared.
cc p-acp po31 n1 n1, pc-acp vvi dt n1 p-acp d po12 n2, cc pc-acp vvi d dt n2 pp-f np1 r-crq vbdr vvn.
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For when as there was but one only sinner, what was this to the wrath of GOD? And when it is said that God is against vs,
For when as there was but one only sinner, what was this to the wrath of GOD? And when it is said that God is against us,
p-acp c-crq c-acp a-acp vbds cc-acp pi j n1, r-crq vbds d p-acp dt n1 pp-f np1? cc c-crq pn31 vbz vvn cst np1 vbz p-acp pno12,
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& wil display his power to confound vs, Alas, what shall become of vs? Now, it hath so fallen out, that Iesus Christ did not onely striue against suche a feare,
& will display his power to confound us, Alas, what shall become of us? Now, it hath so fallen out, that Iesus christ did not only strive against such a Fear,
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but against all the cruelties that might bee heaped vp together.
but against all the cruelties that might be heaped up together.
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And therefore when wée sée GOD call to a reckoning all those who haue deserued euerlasting condemnation,
And Therefore when we see GOD call to a reckoning all those who have deserved everlasting condemnation,
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and are guiltie of sinne, and that hée himselfe is there to pronounce suche sentence as they haue deserued, who will not conceyue all the deathes, doubtes,
and Are guilty of sin, and that he himself is there to pronounce such sentence as they have deserved, who will not conceive all the deaths, doubts,
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967
and terrors, which may bée in euery one.
and terrors, which may been in every one.
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And then what a destruction will there bée in this? Nowe, it hath fallen out that our Lorde Iesus Christe himselfe alone without anie helpe, hath borne such a burden.
And then what a destruction will there been in this? Now, it hath fallen out that our Lord Iesus Christ himself alone without any help, hath born such a burden.
cc av q-crq dt n1 vmb a-acp vbi p-acp d? av, pn31 vhz vvn av cst po12 n1 np1 np1 px31 av-j p-acp d n1, vhz vvn d dt n1.
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969
Let vs therfore iustly weight ye sorow of the Sonne of God, & therevpon, let vs returne to the thing which wee haue already touched which is, y• on the one side we might knowe how déere our saluation,
Let us Therefore justly weight you sorrow of the Son of God, & thereupon, let us return to the thing which we have already touched which is, y• on the one side we might know how dear our salvation,
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970
& how precious our soules were vnto him, when as hée woulde bring himselfe into so great extremitie for our sakes:
& how precious our Souls were unto him, when as he would bring himself into so great extremity for our sakes:
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and in acknowledging that that wee haue deserued, Let vs sée what our estate had béene,
and in acknowledging that that we have deserved, Let us see what our estate had been,
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if hée had not holpen vs. And in the meane while, let vs reioyce, when as wée sée death to haue no more power ouer vs that may hurt vs. In verie déede, wée shoulde naturally alwayes feare Death, and flie it:
if he had not helped us And in the mean while, let us rejoice, when as we see death to have no more power over us that may hurt us In very deed, we should naturally always Fear Death, and fly it:
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But it is to this ende, that wee should thinke vpon that inestimable benefite whiche the Sonne of God hath purchased by his death:
But it is to this end, that we should think upon that inestimable benefit which the Son of God hath purchased by his death:
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& alwaies consider, yt it commeth through death it selfe, which death importeth the wrath of God,
& always Consider, that it comes through death it self, which death imports the wrath of God,
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& which wrath is as it were the gulfe of hell.
& which wrath is as it were the gulf of hell.
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Moreouer, yt when we are to fight against this feare, we might know yt our Lord Iesus Christ hath so prouided for al these feares,
Moreover, that when we Are to fight against this Fear, we might know that our Lord Iesus christ hath so provided for all these fears,
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as that wee might euen in the middest of death it selfe, come with bolde countenance before our God.
as that we might even in the midst of death it self, come with bold countenance before our God.
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978
True it is, that wée shoulde before all thinges humble our selues, and must as we haue beforesaide, bée touched with the iudgement of God,
True it is, that we should before all things humble our selves, and must as we have beforesaide, been touched with the judgement of God,
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979
and with the terror thereof, if wée intend to hate our sinnes, and bée displeased with them:
and with the terror thereof, if we intend to hate our Sins, and been displeased with them:
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980
howbeit in the meane while when God calleth vs vnto him, wée must then come with chéerefull countenance.
howbeit in the mean while when God calls us unto him, we must then come with cheerful countenance.
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And see also what boldnesse is graunted to all the faithfull:
And see also what boldness is granted to all the faithful:
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for Saint Paule saith, That our Lorde Iesus Christe hath prepared a crowne for all those which looke for his comming. for Saint Paul Says, That our Lord Iesus Christ hath prepared a crown for all those which look for his coming.
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983
Wherefore, if we hope not for life in comming before the heauenly Iudge, without doubt hée will refuse vs,
Wherefore, if we hope not for life in coming before the heavenly Judge, without doubt he will refuse us,
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and not know vs, neither will hee allowe of vs, although wée professe our selues to bée Christians.
and not know us, neither will he allow of us, although we profess our selves to been Christians.
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And surely we cannot waite for our Lorde Iesus Christ without we bée resolued and perswaded that he hath so fought against the feares of death, that wée are thereby made free,
And surely we cannot wait for our Lord Iesus christ without we been resolved and persuaded that he hath so fought against the fears of death, that we Are thereby made free,
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986
and that hée obteined victory for vs. And although wée are to fight, to the ende wée might féele our infirmities,
and that he obtained victory for us And although we Are to fight, to the end we might feel our infirmities,
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987
and thereby haue recourse vnto God, which might continually draw vs to a true confession of our sinnes,
and thereby have recourse unto God, which might continually draw us to a true Confessi of our Sins,
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988
so that God himselfe might bée declared to him alone to bee iust:
so that God himself might been declared to him alone to be just:
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yet notwithstanding let vs assure our selues that Iesus Christe hath so fought as that he hath got the victorie, not onely for himself, but for vs also:
yet notwithstanding let us assure our selves that Iesus Christ hath so fought as that he hath god the victory, not only for himself, but for us also:
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And neuer doubt but that by this meanes we may now ouercome all cares, feares,
And never doubt but that by this means we may now overcome all Cares, fears,
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991
and terrors, and call vpon God, séeing wée are assured that he continually stretcheth foorth his armes to imbrace vs. And héere we sée, what we must obserue, which is, we must know that this is no speculatiue doctrine,
and terrors, and call upon God, seeing we Are assured that he continually Stretcheth forth his arms to embrace us And Here we see, what we must observe, which is, we must know that this is no speculative Doctrine,
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when it is saide, That our Lorde Iesus Christ hath abiden the horrible feares of death,
when it is said, That our Lord Iesus christ hath abiden the horrible fears of death,
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because he felt that he was before our iudge as our pledge, to the end that in ye power of that combate we might get aduantage ouer our infirmities,
Because he felt that he was before our judge as our pledge, to the end that in you power of that combat we might get advantage over our infirmities,
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& constantly abide in calling vpon the name of God, doubting but that hée will heare vs,
& constantly abide in calling upon the name of God, doubting but that he will hear us,
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and bée continually ready, of his goodnesse to receiue vs, vnto himselfe:
and been continually ready, of his Goodness to receive us, unto himself:
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so that by that meanes we shall passe both through life and death, fier, and water:
so that by that means we shall pass both through life and death, fire, and water:
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997
and so might all féele, that our Lorde Iesus hath not fought in v•ine for the obteining of such a victory,
and so might all feel, that our Lord Iesus hath not fought in v•ine for the obtaining of such a victory,
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998
for all such as come vnto him in faith. Héere then wée see in summe, what it is that wée must remember.
for all such as come unto him in faith. Here then we see in sum, what it is that we must Remember.
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999
But yet by the way wee sée that wée must fight against our affections, and without wée so doe, it is impossible for vs to remoue our finger,
But yet by the Way we see that we must fight against our affections, and without we so do, it is impossible for us to remove our finger,
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1000
but that wee shall eftsoones prouoke the wrath of GOD.
but that we shall eftsoons provoke the wrath of GOD.
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For beholde our Lorde Iesus Christe who was both pure and sounde, as wée haue already declared:
For behold our Lord Iesus Christ who was both pure and sound, as we have already declared:
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1002
But if any man aske what his will was, it was in very déed the weake will of a man:
But if any man ask what his will was, it was in very deed the weak will of a man:
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but yet no sinfull will, as the will of those who were corrupted in Adam: for there was not one spot of sinne in him.
but yet no sinful will, as the will of those who were corrupted in Adam: for there was not one spot of sin in him.
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1004
Loe héere a man voide of all sinne:
Loe Here a man void of all sin:
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1005
But howeuer it was, yet must he in the ende, striue and indeuour to forsake himselfe,
But however it was, yet must he in the end, strive and endeavour to forsake himself,
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1006
and cast all this vnder his féete, that hee might yeeld his obedience vnto his father.
and cast all this under his feet, that he might yield his Obedience unto his father.
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1007
And nowe let vs see what shall become of vs, what are our affections and thoughtes? Euen so many enimies (saith Saint Paule) as fight against God.
And now let us see what shall become of us, what Are our affections and thoughts? Even so many enemies (Says Saint Paul) as fight against God.
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1008
Wée see heere, that God saith that we are altogether wayward, & that whatsoeuer the mind of man deuiseth, is nothing els but leasing and vanitie:
We see Here, that God Says that we Are altogether wayward, & that whatsoever the mind of man devises, is nothing Else but leasing and vanity:
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yea we shew our selues, euen from our childhood to be seasoned with the whole infection of sinne.
yea we show our selves, even from our childhood to be seasoned with the Whole infection of sin.
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1010
For the very yong children who come into the worlde, and whose wickednesse appeareth not, are notwithstanding young serpents full of the poyson of malice and disdaine.
For the very young children who come into the world, and whose wickedness appears not, Are notwithstanding young Serpents full of the poison of malice and disdain.
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1011
And héere wée sée what our nature is euen from the beginning what then will wee be (I beséeche you) when wée come to ryper yéres? Surely (as I haue already saide) we are so very wicked,
And Here we see what our nature is even from the beginning what then will we be (I beseech you) when we come to riper yéres? Surely (as I have already said) we Are so very wicked,
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as that we cannot thinke one only thought, which shal not be very many rebellions against God:
as that we cannot think one only Thought, which shall not be very many rebellions against God:
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insomuch, that we shall neuer be able to giue our selues either to one thing or other,
insomuch, that we shall never be able to give our selves either to one thing or other,
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but that we shall swarue from the right rule, yea, and spurne as it were dispituously against his Maiestie.
but that we shall swerve from the right Rule, yea, and spurn as it were dispituously against his Majesty.
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And therefore what conflict is it that wée can set in order to doe any good? For when we sée that our Lord Iesus Christe, in whom was nothing but purenesse and righteousnesse, was not able to submit himself vnto God his father, without he had denied himselfe, is it not to bee doubted that we are any way able throughly to performe it.
And Therefore what conflict is it that we can Set in order to do any good? For when we see that our Lord Iesus Christ, in whom was nothing but pureness and righteousness, was not able to submit himself unto God his father, without he had denied himself, is it not to be doubted that we Are any Way able thoroughly to perform it.
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1016
Let vs then learne to fight more couragiously:
Let us then Learn to fight more courageously:
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1017
But because we see we cannot and that all our strength and power bendeth it selfe rather to doe euill,
But Because we see we cannot and that all our strength and power bendeth it self rather to do evil,
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1018
and not one droppe of goodnesse in our nature, but so weake as that wée shoulde be ouercome an hundred times euery minute of an houre, let vs come to him that was made weake, that wée might (as S. Paule saieth) be filled with his power.
and not one drop of Goodness in our nature, but so weak as that we should be overcome an hundred times every minute of an hour, let us come to him that was made weak, that we might (as S. Paul Saith) be filled with his power.
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1019
And therefore since our Lorde Iesus Christe hath thus denied him selfe, let vs learne, if wée will bée his Disciples to doe the like.
And Therefore since our Lord Iesus Christ hath thus denied him self, let us Learn, if we will been his Disciples to do the like.
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1020
And because wée sée that wée cannot of our selues attaine thereto, but goe altogether backewarde, let vs beséeche him, that hée woulde by the power of his holy spirite haue dominion in vs to strengthen vs,
And Because we see that we cannot of our selves attain thereto, but go altogether backward, let us beseech him, that he would by the power of his holy Spirit have dominion in us to strengthen us,
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1021
as it is said, yt hée suffered in the infirmitie of his fleshe, but was raised vp againe through the power of the spirite, that we might bée partakers of the afliction which hée susteined,
as it is said, that he suffered in the infirmity of his Flesh, but was raised up again through the power of the Spirit, that we might been partakers of the affliction which he sustained,
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1022
and féele the fruit and excellencie of his power in vs. Heere nowe wée sée in effect what it is that wée must beare in minde,
and feel the fruit and excellency of his power in us Here now we see in Effect what it is that we must bear in mind,
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1023
when it is saide that Christe gaue ouer his owne will, that hee might fully and wholy submit himselfe vnto God his Father.
when it is said that Christ gave over his own will, that he might Fully and wholly submit himself unto God his Father.
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1024
Notwithstanding, we haue heere continually to remember, that the Sonne of GOD determined not onely to set foorth himselfe héere for an example or glasse,
Notwithstanding, we have Here continually to Remember, that the Son of GOD determined not only to Set forth himself Here for an Exampl or glass,
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1025
but to shew vs how dearely our saluation cost him.
but to show us how dearly our salvation cost him.
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1026
For the Deuill, meaning to darken the infinite grace of GOD, which hath béene shewed vs, hath saide, That Iesus Christe was onely as it were a patterne of all vertue.
For the devil, meaning to darken the infinite grace of GOD, which hath been showed us, hath said, That Iesus Christ was only as it were a pattern of all virtue.
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1027
For marke how these hypocriticall pratling Iacke dawes in Popery behaue them selues, who although they cannot set down what obedience is,
For mark how these hypocritical prattling Iacke daws in Popery behave them selves, who although they cannot Set down what Obedience is,
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1028
nor yet what it is to forsake a mans selfe, yet they say, that whatsoeuer the Euangelist hath written of Iesus Christe is to this ende that wée shoulde followe him, and bée like vnto him. Now, this is somewhat:
nor yet what it is to forsake a men self, yet they say, that whatsoever the Evangelist hath written of Iesus Christ is to this end that we should follow him, and been like unto him. Now, this is somewhat:
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1029
But yet not all, neither the principall matter For an Angell might very well haue béene sent, to haue tolde vs that wee muste followe him:
But yet not all, neither the principal matter For an Angel might very well have been sent, to have told us that we must follow him:
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1030
But when Iesus Christe became the redéemer of the worlde, hée of his owne good will submitted himselfe vnto this miserable condition, as héere wée see.
But when Iesus Christ became the redeemer of the world, he of his own good will submitted himself unto this miserable condition, as Here we see.
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1031
And therefore must wée alwayes vnderstande, that when wée can finde nothing in our selues that may giue vs any hope of saluation, it remaineth that wée must séeke for that in him, which is wanting in vs. For wee are neuer able to obteine the grace and fauour of GOD,
And Therefore must we always understand, that when we can find nothing in our selves that may give us any hope of salvation, it remains that we must seek for that in him, which is wanting in us For we Are never able to obtain the grace and favour of GOD,
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1032
nor yet come néere him, without wee come as poore Beggers, vnto Iesus Christe, which can neuer bee doone,
nor yet come near him, without we come as poor Beggars, unto Iesus Christ, which can never be done,
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1033
vntyll such time as we knowe our miseries and wants:
until such time as we know our misery's and Wants:
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1034
and to be short, except we know vtterly our vnablenesse, wee sée then what it is that wee are to remember, to the end that after we haue vnderstood, that ye whole perfection of our life is to obey God,
and to be short, except we know utterly our unableness, we see then what it is that we Are to Remember, to the end that After we have understood, that you Whole perfection of our life is to obey God,
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1035
and to forsake our affections and thoughts, and whatsoeuer els that is in our nature which is to make vs agréeable vnto him:
and to forsake our affections and thoughts, and whatsoever Else that is in our nature which is to make us agreeable unto him:
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1036
when wee vnderstand this much, we must craue at the handes of God, that, which we haue not:
when we understand this much, we must crave At the hands of God, that, which we have not:
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1037
And that wée might know also, that our Lorde Iesus Christ is not deliuered vnto vs for an example onely,
And that we might know also, that our Lord Iesus christ is not Delivered unto us for an Exampl only,
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1038
but is eft soones declared vnto vs, that if we be separated from him, our life must néedes bee accursed,
but is eft soon declared unto us, that if we be separated from him, our life must needs be accursed,
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1039
and that in death we sée the bottomlesse depthes of the curse, and that gulfe of Gods wrath to swallowe vs quite vp,
and that in death we see the bottomless depths of the curse, and that gulf of God's wrath to swallow us quite up,
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1040
and that not onely one feare, but a million of feares haue laide fast holde on vs,
and that not only one Fear, but a million of fears have laid fast hold on us,
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1041
and al the creatures of God crie for vengeance on our behalfe.
and all the creatures of God cry for vengeance on our behalf.
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1042
And therfore let vs haue this féeling, because we might acknowledge our sinnes, sigh, and be ashamed of our selues,
And Therefore let us have this feeling, Because we might acknowledge our Sins, sighs, and be ashamed of our selves,
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1043
and take boldnesse to come vnto God with true humilitie and repentance.
and take boldness to come unto God with true humility and Repentance.
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1044
Let vs likewise estéeme of the goodnesse and mercy of our God as héere is shewed vs,
Let us likewise esteem of the Goodness and mercy of our God as Here is showed us,
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1045
and haue our mouthes wide open to pay vnto him the Sacrifice of thanksgiuing, and depart from the inticements of Satan, who hath pitched his nettes to holde vs still in this worlde.
and have our mouths wide open to pay unto him the Sacrifice of thanksgiving, and depart from the enticements of Satan, who hath pitched his nets to hold us still in this world.
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1046
Let vs also leaue our commodities and pleasures, that wee might come vnto this heauenly inheritance, which hath béen so dearely purchased for vs,
Let us also leave our commodities and pleasures, that we might come unto this heavenly inheritance, which hath been so dearly purchased for us,
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1047
and because we haue to communicate the Supper of the Lorde the next Sunday, and that God,
and Because we have to communicate the Supper of the Lord the next Sunday, and that God,
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1048
after he hath opened vnto vs the kingdom of heauen, setteth before vs a spirituall banket, let vs bée so much the more touched with this doctrine.
After he hath opened unto us the Kingdom of heaven, sets before us a spiritual banquet, let us been so much the more touched with this Doctrine.
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1049
And to say the trueth, when wée dayly eate and drinke for the refreshing of our hungry bodies, God therein sheweth vs sufficiently that he is our father,
And to say the truth, when we daily eat and drink for the refreshing of our hungry bodies, God therein shows us sufficiently that he is our father,
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1050
and careth for these earthly bodies:
and Careth for these earthly bodies:
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1051
insomuch that we cannot eate one morsell of bread but that it witnesseth vnto vs, that God is careful ouer vs. But in the Supper, is a speciall reason:
insomuch that we cannot eat one morsel of bred but that it Witnesseth unto us, that God is careful over us But in the Supper, is a special reason:
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1052
for God doth not there fill our bellies, but lifteth our mindes vp into the kingdome of heauen, hee setteth before vs our Lorde Iesus Christe his sonne, for meate and drinke.
for God does not there fill our bellies, but lifts our minds up into the Kingdom of heaven, he sets before us our Lord Iesus Christ his son, for meat and drink.
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1053
And Iesus Christe is not onely contented to receiue vs to his Table, but intendeth therewith to bee our féeder:
And Iesus Christ is not only contented to receive us to his Table, but intends therewith to be our feeder:
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1054
for hee sheweth vs in effect, that his fleshe is meate in déede, and his blood drinke indéede.
for he shows us in Effect, that his Flesh is meat in deed, and his blood drink indeed.
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1055
Wherefore, when wée sée our Lorde Iesus, thus gently to bid vs vnto him, are not wée too too villanous,
Wherefore, when we see our Lord Iesus, thus gently to bid us unto him, Are not we too too villainous,
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1056
if we holde not our selues back from doing of any thing that may withdraw vs from him? And although we come but as men trailing our legges after vs,
if we hold not our selves back from doing of any thing that may withdraw us from him? And although we come but as men trailing our legs After us,
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1057
yet let vs stil be displeased with our sins, that we might obey him, and streine our selues so much as is possible, to be rid of this worlde,
yet let us still be displeased with our Sins, that we might obey him, and strain our selves so much as is possible, to be rid of this world,
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1058
and come to the kindgdome of heauen.
and come to the Kingdom of heaven.
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1059
And therefore let euery one consider, to what ende the holy Supper serueth, For when we see that our Lord Iesus calleth vs vnto it, that we might be partakers of his death and passion, let vs inioy the fruite which he hath obteined for vs,
And Therefore let every one Consider, to what end the holy Supper serveth, For when we see that our Lord Iesus calls us unto it, that we might be partakers of his death and passion, let us enjoy the fruit which he hath obtained for us,
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1060
& by that meane be fully resolued, that God alloweth vs for his children, and with open mouth claime him for our father.
& by that mean be Fully resolved, that God alloweth us for his children, and with open Mouth claim him for our father.
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1061
Let vs also bring with vs a true faith, because we knowe wherefore God the father sent our Lorde Iesus vnto vs,
Let us also bring with us a true faith, Because we know Wherefore God the father sent our Lord Iesus unto us,
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1062
and is at this day a Mediator as he hath alwayes béen.
and is At this day a Mediator as he hath always been.
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1063
And thereupon, set vs labour to bée so vnited to him, as that we may knowe yt this is not onely spoken to euery of vs in particuler,
And thereupon, Set us labour to been so united to him, as that we may know that this is not only spoken to every of us in particular,
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1064
but to euery of vs in generall.
but to every of us in general.
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1065
Let vs also liue together in mutuall and Brotherly concord, because he himself hath susteined and borne the condemnation which God his father had pronounced against vs all.
Let us also live together in mutual and Brotherly concord, Because he himself hath sustained and born the condemnation which God his father had pronounced against us all.
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1066
And therefore let vs bende our selues that way, and let euery of vs not onely come thither by himselfe alone (as I haue already said) but also bring his fellowes with him,
And Therefore let us bend our selves that Way, and let every of us not only come thither by himself alone (as I have already said) but also bring his Fellows with him,
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1067
and stirre one another vp, constantly to marche forward:
and stir one Another up, constantly to march forward:
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1068
hauing alwayes respect that our life is as were away which wée must goe through withall,
having always respect that our life is as were away which we must go through withal,
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1069
and not stay in the middest thereof:
and not stay in the midst thereof:
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1070
but from day to day so profite, and also take paine to bring them néere, who are farre of,
but from day to day so profit, and also take pain to bring them near, who Are Far of,
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1071
as that it may be our whole ioy, life glory, and contentment, and in such sorte helpe one another,
as that it may be our Whole joy, life glory, and contentment, and in such sort help one Another,
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1072
vntyll the time that GOD hath fully and wholy gathered vs together vnto himselfe.
until the time that GOD hath Fully and wholly gathered us together unto himself.
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1073
Let vs nowe therefore fall downe before the Maiestie of our good GOD, and acknowledge our sinnes, beséeching him to cause vs so to féele them,
Let us now Therefore fallen down before the Majesty of our good GOD, and acknowledge our Sins, beseeching him to cause us so to feel them,
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1074
as that wee bée not onely displeased with them, but also that wée may bée more and more rydde and cleansed of them,
as that we been not only displeased with them, but also that we may been more and more rid and cleansed of them,
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1075
and so fight against our selues, as that he alone may beare rule in vs, and wée well agrée vnto his holy will.
and so fight against our selves, as that he alone may bear Rule in us, and we well agree unto his holy will.
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1076
And in the meane while, let vs likewise beséech him that it would please him to haue mercy vpon his miserable worlde:
And in the mean while, let us likewise beseech him that it would please him to have mercy upon his miserable world:
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1077
and that as it was his will in generall, his onely sonne shoulde bee a redéemer for all,
and that as it was his will in general, his only son should be a redeemer for all,
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1078
& his Gospell preached to all, so also yt hée would not suffer vs at this day to bée hard hearted,
& his Gospel preached to all, so also that he would not suffer us At this day to been hard hearted,
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1079
& flie form such a benefite:
& fly from such a benefit:
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1080
But that wée might haue an eie and eare thereto, and one of vs drawe on another,
But that we might have an eye and ear thereto, and one of us draw on Another,
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1081
vntill such time as he hath brought vs to bée perfect with himselfe.
until such time as he hath brought us to been perfect with himself.
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So that wée may all say with an humble heart, O Almightie God, and heauenly father, &c.
So that we may all say with an humble heart, Oh Almighty God, and heavenly father, etc.
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The second Sermon of the Passion. Matthew xxvj.
The second Sermon of the Passion. Matthew xxvj.
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1084
40 AFter that, he came vnto his Disciples, and found them a sleepe, and said to Peter, What? could ye not watch with me one houre?
40 After that, he Come unto his Disciples, and found them a sleep, and said to Peter, What? could you not watch with me one hour?
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41 Watch and pray, that yee enter not into temptation: the spirite in deede is ready, but the fleshe is weake.
41 Watch and pray, that ye enter not into temptation: the Spirit in deed is ready, but the Flesh is weak.
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42 Againe, he went away the second time, and prayed, saying, O my father, if this Cup cannot passe away from mee,
42 Again, he went away the second time, and prayed, saying, Oh my father, if this Cup cannot pass away from me,
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but that I must drinke it, thy will bee doone. 43 And he came and founde them a sleepe againe, for their eyes were heauie.
but that I must drink it, thy will be done. 43 And he Come and found them a sleep again, for their eyes were heavy.
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44 So hee left them and went againe, and praied the thirde time, saying the same wordes.
44 So he left them and went again, and prayed the Third time, saying the same words.
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45 The came hee vnto his Disciples, and saide vnto them, sleepe hence foorth and take your rest,
45 The Come he unto his Disciples, and said unto them, sleep hence forth and take your rest,
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beholde the houre is at hand, and the sonne of man is giuen into the handes of sinners. 46 Arise, let vs goe:
behold the hour is At hand, and the son of man is given into the hands of Sinners. 46 Arise, let us go:
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1091
beholde, he is at hande that betrayeth mee.
behold, he is At hand that betrayeth me.
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47 And while hee yet spake, Loe Iudas, one of the twelue came, and with him a great multitude with Swordes and staues, from the high Priestes and Elders of the people.
47 And while he yet spoke, Lo Iudas, one of the twelue Come, and with him a great multitude with Swords and staves, from the high Priests and Elders of the people.
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48 But hee that betrayed him, had giuen them a token, saying whom soeuer that I shall kisse, that is he, lay hold on him.
48 But he that betrayed him, had given them a token, saying whom soever that I shall kiss, that is he, lay hold on him.
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49 And foorthwith he came to Iesus, and said, God saue thee Maister, and kissed him.
49 And forthwith he Come to Iesus, and said, God save thee Master, and kissed him.
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50 Then Iesus saide vnto him, Friende, wherefore commest thou? then came they, and laide handes on Iesus, and tooke him.
50 Then Iesus said unto him, Friend, Wherefore Comest thou? then Come they, and laid hands on Iesus, and took him.
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WE haue this morning séene, howe the Sonne of God was strengthened by prayer for the abiding of so hard and dangerous a combate,
WE have this morning seen, how the Son of God was strengthened by prayer for the abiding of so hard and dangerous a combat,
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as the appearing before the iudgement seat of god his father to receiue sentence of comdemnation as our pledge or borrowe.
as the appearing before the judgement seat of god his father to receive sentence of comdemnation as our pledge or borrow.
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1098
For it behooued that mans weakenes should be séene in him:
For it behooved that men weakness should be seen in him:
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1099
and yet was this nothing at all derogatorie from his diuine Maiestie, although hée was thus made of no reputation for our saluation.
and yet was this nothing At all derogatory from his divine Majesty, although he was thus made of no reputation for our salvation.
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1100
And wée haue héere besides to note, that he prayed not onely once wherein wée sée, that hée hath by his example, exhorted vs not to faint,
And we have Here beside to note, that he prayed not only once wherein we see, that he hath by his Exampl, exhorted us not to faint,
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1101
although we are not hearde so soone as wée woulde.
although we Are not heard so soon as we would.
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1102
Wherefore they that are faint hearted, because God, answereth them not at the first, shew that they knowe not what prayer is:
Wherefore they that Are faint hearted, Because God, Answers them not At the First, show that they know not what prayer is:
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1103
For the right rule for vs to come vnto God, is to perseuer and continue.
For the right Rule for us to come unto God, is to persever and continue.
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1104
And therefore the chiefest exercise of our faith is prayer, Yet, faith cannot be without hope.
And Therefore the chiefest exercise of our faith is prayer, Yet, faith cannot be without hope.
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1105
Then there is no question of it that God shoulde féede our homours so soone as wée haue once opened our lippes,
Then there is no question of it that God should feed our homours so soon as we have once opened our lips,
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1106
and framed our petitions? But it is méete that hée shoulde delay them, and make vs oftentimes to languishe, that wée might know what it is to pray earnestly,
and framed our petitions? But it is meet that he should Delay them, and make us oftentimes to languish, that we might know what it is to pray earnestly,
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1107
and without hypocrisie, and that wée might also declare that our faith is so established vpon the worde of God,
and without hypocrisy, and that we might also declare that our faith is so established upon the word of God,
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1108
as that it brideleth, to the ende wée might paciently abide, vntill such time as the fit opportunitie be come, wherein we should be holpen.
as that it bridleth, to the end we might patiently abide, until such time as the fit opportunity be come, wherein we should be helped.
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1109
Let vs therefore marke that our Lord Iesus Christ did not pray onely once, to God his father,
Let us Therefore mark that our Lord Iesus christ did not pray only once, to God his father,
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1110
but went also againe the second time.
but went also again the second time.
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1111
Moreouer, wée are to call to minde the thing before touched, to wit, that our Lord Iesus Christ hath not here framed a light praier,
Moreover, we Are to call to mind the thing before touched, to wit, that our Lord Iesus christ hath not Here framed a Light prayer,
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1112
but yet was such an one as if hée were determined to be quite ryd of him selfe:
but yet was such an one as if he were determined to be quite rid of him self:
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1113
yea that hée, who is the power of God his father, and who vpholdeth the whole worlde,
yea that he, who is the power of God his father, and who upholdeth the Whole world,
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1114
yet because he must shewe him selfe a weake man, kéeping our place, and setled in our person, hath shewed, that when hée went againe to pray, that hée did it not to make a shewe therof (as many prophane people imagine, that when Iesus Christ appeared, hée suffered nothing) but to the ende to teach vs that wée are no way able to escape the hande and punishment of God,
yet Because he must show him self a weak man, keeping our place, and settled in our person, hath showed, that when he went again to pray, that he did it not to make a show thereof (as many profane people imagine, that when Iesus christ appeared, he suffered nothing) but to the end to teach us that we Are no Way able to escape the hand and punishment of God,
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1115
and his curse, but by this meane.
and his curse, but by this mean.
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1116
Nowe, it is hére declared vnto vs (as it was this morning) that our Lord Iesus Christ was put to the extremitie,
Now, it is Here declared unto us (as it was this morning) that our Lord Iesus christ was put to the extremity,
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1117
because that the burthen which hée had taken vpon him was not to be borne, without the inuincible power of the spirite of God, had holpen him.
Because that the burden which he had taken upon him was not to be born, without the invincible power of the Spirit of God, had helped him.
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1118
Neyther must wée thinke this to be any superfluous kinde of spéech, when hée repeated these wordes.
Neither must we think this to be any superfluous kind of speech, when he repeated these words.
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1119
For, that which is said in the other text, That when wée pray vnto God we must not vse much babble, For, that which is said in the other text, That when we pray unto God we must not use much babble,
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1120
as they doe who vse many repetitions, thinking thereby to obteyne verie much, is not meant but that we should continue in prayer:
as they do who use many repetitions, thinking thereby to obtain very much, is not meant but that we should continue in prayer:
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1121
but it is spoken to this ende, to finde fault with the hypocrisie and superstition of those who thinke (as a man would say) to rend the eares of God therewith, to make him beléeue,
but it is spoken to this end, to find fault with the hypocrisy and Superstition of those who think (as a man would say) to rend the ears of God therewith, to make him believe,
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1122
and persuade him to doe that for them which they desire: which folly wée haue séene reigne in the world.
and persuade him to do that for them which they desire: which folly we have seen Reign in the world.
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1123
And yet euen among vs, how many are there, which vse this kinde of sorcerie,
And yet even among us, how many Are there, which use this kind of sorcery,
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1124
for although they say not their Aue Maria, yet when they haue saide their Pater Noster, doe thinke that they haue obteined verie much,
for although they say not their Aue Maria, yet when they have said their Pater Noster, do think that they have obtained very much,
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1125
and thinke that God taketh a reckoning of all the words which they haue thus repeated in their prayer.
and think that God Takes a reckoning of all the words which they have thus repeated in their prayer.
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1126
Now, I call that, right sorcerie:
Now, I call that, right sorcery:
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1127
for they villainously prophane the prayer which our Lord Iesus Christ deliuered vnto vs, wherein hée hath commaunded vs in a short summarie, whatsoeuer wée ought and is lawfull for vs to craue at the handes of God.
for they villainously profane the prayer which our Lord Iesus christ Delivered unto us, wherein he hath commanded us in a short summary, whatsoever we ought and is lawful for us to crave At the hands of God.
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1128
And yet this is no let, why a man who is sore gréeued, but that he may oftentimes returne and pray vnto God:
And yet this is no let, why a man who is soar grieved, but that he may oftentimes return and pray unto God:
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1129
and when hee hath powred out some sighes, hée may also begin againe. And therefore when wee goe vnto him without ambition, and for no glorious shewe:
and when he hath poured out Some sighs, he may also begin again. And Therefore when we go unto him without ambition, and for no glorious show:
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and besides, think not by our ouer much babbling to haue gotten any thing, but are driuen by an earnest affectiō,
and beside, think not by our over much babbling to have got any thing, but Are driven by an earnest affection,
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1131
then is our perseuerāce right, after ye example of our Lord Iesus Christ.
then is our perseverance right, After you Exampl of our Lord Iesus christ.
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Now this point is to bée marked of vs which wée haue touched, to wit, that the chiefest point of all our petitions is this, to haue God so to rule ouer vs,
Now this point is to been marked of us which we have touched, to wit, that the chiefest point of all our petitions is this, to have God so to Rule over us,
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1133
as that wée agrée with one accord, to submit our selues vnto his good will.
as that we agree with one accord, to submit our selves unto his good will.
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And this, I say, is a necessary point, for vs. For looke vpon our Lorde Iesus Christ,
And this, I say, is a necessary point, for us For look upon our Lord Iesus christ,
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1135
although all his affections, were iust holy, and agréeing vnto righteousnesse, yet because hee was a naturall man, it was méete hee should fight against anguishe,
although all his affections, were just holy, and agreeing unto righteousness, yet Because he was a natural man, it was meet he should fight against anguish,
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1136
and sorrowe, that might any way lay holde on him, and holde him captiue vnder the obedience of GOD his father.
and sorrow, that might any Way lay hold on him, and hold him captive under the Obedience of GOD his father.
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1137
And therfore how shall wée do, in whom is nothing els but wickednesse, and rebellion,
And Therefore how shall we do, in whom is nothing Else but wickedness, and rebellion,
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1138
and so corrupt, as that wee are not able to apply our mindes to nothing whatsoeuer,
and so corrupt, as that we Are not able to apply our minds to nothing whatsoever,
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1139
but that God is eft soones offended therewith, Since then it is so, let vs,
but that God is eft soon offended therewith, Since then it is so, let us,
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1140
when wée pray vnto GOD, so bridle our selues, as that none of vs followe our owne lustes as wée are wonted:
when we pray unto GOD, so bridle our selves, as that none of us follow our own lusts as we Are wonted:
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1141
But let vs vnderstand that wée shal haue greatly profited, whenas wée can subdue them, to the ende that God might haue maistrie ouer vs, There is also a very notable saying,
But let us understand that we shall have greatly profited, whenas we can subdue them, to the end that God might have mastery over us, There is also a very notable saying,
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1142
Whēas our lord Iesus Christ saith vnto his Disciples, Watch, and pray, that yee enter not into temptation:
Whenas our lord Iesus christ Says unto his Disciples, Watch, and pray, that ye enter not into temptation:
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1143
for although the spirite in deede bee ready, yet is the fleshe weake. for although the Spirit in deed be ready, yet is the Flesh weak.
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1144
Hée then héere sheweth that the principallest spurre to pricke vs on to call vpon God is this, That wee must fight,
He then Here shows that the principallest spur to prick us on to call upon God is this, That we must fight,
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1145
and that our enimies are at hand, and very strong, & we not able possibly to resist them,
and that our enemies Are At hand, and very strong, & we not able possibly to resist them,
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1146
except our aide come from aboue, and that God fighteth for vs. And this wée knowe, that when a man is assured of himselfe, hée desireth to followe altogether his pleasures,
except our aid come from above, and that God fights for us And this we know, that when a man is assured of himself, he Desires to follow altogether his pleasures,
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1147
and to sléepe at his ease: for wee are not willingly carefull nor studious, except necessitie driueth vs thereto.
and to sleep At his ease: for we Are not willingly careful nor studious, except necessity Driveth us thereto.
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1148
Surely, it is an excellent thing to bée at rest and quiet:
Surely, it is an excellent thing to been At rest and quiet:
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1149
But wee thinke wée shall neuer bée at rest, without wee become as it were like bruite beastes.
But we think we shall never been At rest, without we become as it were like bruit beasts.
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1150
And therefore it is euen so, as that necessitie must driue vs to bée watchfull.
And Therefore it is even so, as that necessity must driven us to been watchful.
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1151
Wherefore it was not causelesse that our Lorde Iesus tolde vs that wée must abide many allarmes.
Wherefore it was not causeless that our Lord Iesus told us that we must abide many alarms.
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1152
For that which hee once spake vnto his Diciples, apperteineth vnto vs all in generall: because wée must all our life long, bee continually ready to abide many temptations.
For that which he once spoke unto his Disciples, appertaineth unto us all in general: Because we must all our life long, be continually ready to abide many temptations.
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1153
For the Diuell is our perpetuall enemie, if wée bée the members of our Lord Iesus Christ.
For the devil is our perpetual enemy, if we been the members of our Lord Iesus christ.
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1154
And therefore there will bée open warre without ende or measure. Let vs also sée with what an enimie wée haue to deale withall:
And Therefore there will been open war without end or measure. Let us also see with what an enemy we have to deal withal:
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1155
it is not with one alone, but the number of them is infinite.
it is not with one alone, but the number of them is infinite.
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1156
Moreouer, the Diuell hath an excéeding number of waies to cast vs downe into the bottome of Hell:
Moreover, the devil hath an exceeding number of ways to cast us down into the bottom of Hell:
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1157
one while hée trippeth vs openly, another while hée playeth vnder the boord, and by his craft wyll sodenly bée vpon vs an hundred thousande times before wee thinke on him.
one while he trippeth us openly, Another while he plays under the board, and by his craft will suddenly been upon us an hundred thousande times before we think on him.
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1158
And if there were none other thing in it but euen the saying of Saint Paule, it were sufficient enough to make vs to bée carefull and to take héede,
And if there were none other thing in it but even the saying of Saint Paul, it were sufficient enough to make us to been careful and to take heed,
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1159
for thus hée saith, That our enimies are mightie which rule in the aire ouer our heads,
for thus he Says, That our enemies Are mighty which Rule in the air over our Heads,
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1160
and wee héere, lyke vnto poore wormes of the earth, créeping below.
and we Here, like unto poor worms of the earth, creeping below.
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1161
Saint Peter also vseth the like reason, and saith, That our enimie is like vnto a roring Lion which séeketh his play, and neuer resteth.
Saint Peter also uses the like reason, and Says, That our enemy is like unto a roaring lion which seeketh his play, and never rests.
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1162
And héere wée sée what wée are to obserue, in that our Lord Iesus saith, That wée must stande vpon our garde least wee enter into temptation.
And Here we see what we Are to observe, in that our Lord Iesus Says, That we must stand upon our guard lest we enter into temptation.
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1163
Moreouer, although wée bée wakefull, and kéepe good watch, yet can wée not bée so frée,
Moreover, although we been wakeful, and keep good watch, yet can we not been so free,
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1164
but yt the Diuel will lyft him self vp against vs, and assaile vs many and sundry wayes.
but that the devil will lift him self up against us, and assail us many and sundry ways.
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1165
Neither can wee breake his blowes so farre of:
Neither can we break his blows so Far of:
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1166
but that before wée enter into the fight, wée had néed beware that wée be not tempted ouer head and cares,
but that before we enter into the fight, we had need beware that we be not tempted over head and Cares,
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1167
as wée say, And therefore let vs learne, that although the faithfull and children of God desire to bée at rest,
as we say, And Therefore let us Learn, that although the faithful and children of God desire to been At rest,
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1168
yet must they not desire to bée heere at theyr ease: but be contented to haue God to make perfect his power in their infirmitie:
yet must they not desire to been Here At their ease: but be contented to have God to make perfect his power in their infirmity:
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1169
For Saint Paule also saieth that hée must doe the like. And this is, say I, the state and condition of all the children of GOD,
For Saint Paul also Saith that he must do the like. And this is, say I, the state and condition of all the children of GOD,
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1170
euen to fight in this worlde, because they cannot serue God without some striuing.
even to fight in this world, Because they cannot serve God without Some striving.
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1171
For although they bee weake, and may be letted, yea euen oftentimes throwne downe, let it suffice them that God helpeth them,
For although they be weak, and may be letted, yea even oftentimes thrown down, let it suffice them that God Helpeth them,
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1172
and alwayes rest vpon this promisse, That our faith shall continually ouercome the worlde. Neuerthelesse, the remedie is set before vs, which is, wée must fight.
and always rest upon this promise, That our faith shall continually overcome the world. Nevertheless, the remedy is Set before us, which is, we must fight.
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1173
True it is that Satan will neuer leaue to beginne againe to assayle vs, but yet Iesus Christe on the otherside, commaundeth vs to watch.
True it is that Satan will never leave to begin again to assail us, but yet Iesus Christ on the otherside, commandeth us to watch.
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1174
Moreouer, he sheweth that they which presume vpon their owne strengthes, that Satan will an hundred thousand times sooner ouerthrowe them,
Moreover, he shows that they which presume upon their own strength's, that Satan will an hundred thousand times sooner overthrown them,
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1175
then that they shall get any one maistrie of him.
then that they shall get any one mastery of him.
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1176
What is it then that wée must doe? Forsooth, wée must humbly confesse that there is nothing in vs,
What is it then that we must do? Forsooth, we must humbly confess that there is nothing in us,
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1177
and therfore must runne vnto our good God. And thus wée sée what our true armour & weap on is:
and Therefore must run unto our good God. And thus we see what our true armour & weap on is:
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1178
what it is that putteth from vs all feare and terror, and what it is that must assure and resolue vs to continue safe and sounde euen vnto the ende:
what it is that putteth from us all Fear and terror, and what it is that must assure and resolve us to continue safe and sound even unto the end:
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1179
to wit, whenas we call vpon the name of god:
to wit, whenas we call upon the name of god:
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1180
For as Solomon saith, his name is an inuincible strong Tower, and that the righteous which runneth to it, shall bée exalted.
For as Solomon Says, his name is an invincible strong Tower, and that the righteous which Runneth to it, shall been exalted.
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1181
And that is it which is spoken by the Prophet Ioel, That although the world were turned vpside down,
And that is it which is spoken by the Prophet Joel, That although the world were turned upside down,
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1182
yet whosoeuer shal call vpon the name of the lord shal be saued.
yet whosoever shall call upon the name of the lord shall be saved.
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1183
Which thing is namely applied vnto the reigne of our Lorde Iesus Christe, to the ende wée might be perswaded, that although our saluation were as it were wauering, Which thing is namely applied unto the Reign of our Lord Iesus Christ, to the end we might be persuaded, that although our salvation were as it were wavering,
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1184
and wée as it were see a thousande hazardes, yet that God will protect vs,
and we as it were see a thousande hazards, yet that God will Pact us,
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1185
and wée féele his power alwayes néere vs, and ready to helpe vs, if so bée wée wyll séeke vnto him by prayers and supplications, which is the very summe and effect of that wee are to remember.
and we feel his power always near us, and ready to help us, if so been we will seek unto him by Prayers and supplications, which is the very sum and Effect of that we Are to Remember.
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1186
Nowe, that 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,
Now, that we might been the better confirmed in this Doctrine, let us note, that when our Lord Iesus prayed, he did not only pray for himself,
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1187
and for his owne behoofe, but hath so consecrated all our petitions and prayers, as that they are sanctified,
and for his own behoof, but hath so consecrated all our petitions and Prayers, as that they Are sanctified,
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1188
and allowed of God according to his heartes desire, as is saide in Iohn, Hée was sanctified, that wée might bée sanctified in him.
and allowed of God according to his hearts desire, as is said in John, He was sanctified, that we might been sanctified in him.
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1189
And this may also bee a very good conclusion for vs. That hee prayed, because his prayer is auaileable,
And this may also be a very good conclusion for us That he prayed, Because his prayer is available,
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1190
and strong, euen at this day, by meane whereof wée are all hearde? And this reason wée are highly to estéeme of,
and strong, even At this day, by mean whereof we Are all heard? And this reason we Are highly to esteem of,
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1191
when hée saith, that the spirite is ready, but the fleshe, weake:
when he Says, that the Spirit is ready, but the Flesh, weak:
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which declareth vnto vs, that wée haue all néede, of that remedy which hée héere ordeined for his Disciples.
which Declareth unto us, that we have all need, of that remedy which he Here ordained for his Disciples.
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For many thinke, that if they bee neuer so little well disposed, that they haue gotten all the worlde:
For many think, that if they be never so little well disposed, that they have got all the world:
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and this supposall in very déede maketh them nothing worth.
and this supposal in very deed makes them nothing worth.
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And héereby they become soone after so idle, and colde, as that they fall from GOD, and contemne his ayde:
And hereby they become soon After so idle, and cold, as that they fallen from GOD, and contemn his aid:
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which is the cause also why God many times withdraweth him self & hideth his power.
which is the cause also why God many times withdraweth him self & Hideth his power.
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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.
For it is good reason that when men trust too much unto them selves, they should been left to their own wills, that GOD might scorn their arrogant and foolish imagination.
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1198
Wherefore, to the end, both great and small, might knowe and vnderstande that they ought not lightly to passe ouer the helpe of God,
Wherefore, to the end, both great and small, might know and understand that they ought not lightly to pass over the help of God,
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1199
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.
and the graces which they have received of him, he must Therefore always continue and increase that in them, which he hath given unto them, that they might be made strong.
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It is said here that the spirit is readie, &c. That is to say, that although wée féele some willingnesse in our selues,
It is said Here that the Spirit is ready, etc. That is to say, that although we feel Some willingness in our selves,
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and that God hath set vs in the right way, and giuen vs his hande,
and that God hath Set us in the right Way, and given us his hand,
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so that wée may finde by very good proofe that hée guideth vs by his holy spirite:
so that we may find by very good proof that he guideth us by his holy Spirit:
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Although I say, we haue all this, yet must we not bée slacke in praying.
Although I say, we have all this, yet must we not been slack in praying.
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And why so? Because if we well consider the matter, wée are no better then a puft of winde.
And why so? Because if we well Consider the matter, we Are no better then a puffed of wind.
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Now, no doubt of it wée shall finde many remnants of infirmities in vs, & although god hath alredie so holpē vs,
Now, no doubt of it we shall find many remnants of infirmities in us, & although god hath already so helped us,
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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,
as that we Are highly to thank him, and to magnify his Goodness, yet is it good reason we should stoop and cast down our Heads,
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and sée in very déed that if hée forsake vs, wée shall soone, I say, not onely be weakened, but bée vtterly ouerthrowne.
and see in very deed that if he forsake us, we shall soon, I say, not only be weakened, but been utterly overthrown.
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1208
To be short, our Lorde Iesus Christe his meaning héere, is to shewe, that the most perfect,
To be short, our Lord Iesus Christ his meaning Here, is to show, that the most perfect,
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and forewarde of those, vpon whom God hath enlarged the graces and vertues of his holy spirite, must notwithstanding humble themselues,
and forward of those, upon whom God hath enlarged the graces and Virtues of his holy Spirit, must notwithstanding humble themselves,
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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 carefully and fearfully walk, and call upon God every hour, that they might know that it is not enough for him to have begun, except he make it perfect:
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and that all goodnesse commeth from him:
and that all Goodness comes from him:
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so that when hée hath giuen a good minde, hee must eftsoones graunt the perfourmance thereof:
so that when he hath given a good mind, he must eftsoons grant the performance thereof:
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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.
Forsomuch as, perseverance is the most special and Rarest gift that may be. And thus we see whereunto the exhortation of our Lord Iesus tendeth.
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Now, if they who call themselues spirituall, to wit, who haue a feruent zeale to serue GOD,
Now, if they who call themselves spiritual, to wit, who have a fervent zeal to serve GOD,
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and still haue recourse vnto his Maiestie with Prayers and supplications, are yet so weake,
and still have recourse unto his Majesty with Prayers and supplications, Are yet so weak,
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as that they may bee ouerthrowne, euen in the minute of an houre, except they continually call vpon GOD:
as that they may be overthrown, even in the minute of an hour, except they continually call upon GOD:
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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:
How shall they then do, who Are so earthly and heavy as is lamentable, insomuch as they Are not able to trail their legs After them and have scarcely any good motion, or yet one good Thought:
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howe greatly ought these men, I say, in respect of the rest inforce themselues? Let euery man therefore examine himselfe,
how greatly ought these men, I say, in respect of the rest enforce themselves? Let every man Therefore examine himself,
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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,
and we shall find our selves to been so cold and blockish, as when any question shall been moved of praying unto God, we go to it, sometime more for a fashion,
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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:
then for any affection and love we have thereto, when we see this to be in us, let us Learn to been displeased with such a vice, and with such a coldness:
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yea & let vs detest such a corruption, and doe our best to call vpon God,
yea & let us detest such a corruption, and do our best to call upon God,
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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.
and lift up our minds unto heaven, and seek for the remedy which is Here Set before us Thus we see in Effect what it is that we must Remember.
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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 where it is said that the Disciples were a sleep the Third time, yea although they were so lively stirred up (over and beside that which we have this morning spoken of, to wit, that we right well see that our Lord Iesus Christ chosen unto him no Companion for the helping of him to finish the work of our salvation) Let us also behold our dulness:
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for it is most certaine, that wée haue no more ablenes then these thrée of whō mention is héere made:
for it is most certain, that we have no more ableness then these thrée of whom mention is Here made:
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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,
and yet were they the most notable men of all the company, and those whom Iesus Christ had marked as it were to be the very flower of the twelue,
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for the publishig of the Gospell throughout the worlde.
for the publishig of the Gospel throughout the world.
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And although héere was already neuer so good a beginning, yet for all that, wée sée howe weake they were.
And although Here was already never so good a beginning, yet for all that, we see how weak they were.
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And this is set downe to this ende, that we should altogether haue recourse vnto the Sonne of God,
And this is Set down to this end, that we should altogether have recourse unto the Son of God,
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and seeke for our want, in him: and not to bee faint hearted, whenas we shall féele suche weaknesse in our selues.
and seek for our want, in him: and not to be faint hearted, whenas we shall feel such weakness in our selves.
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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,
In very deed, the Exampl of the Apostles must not give us occasion to flatter ourselves (as, many there Are which will say that they may very well sleep,
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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,
Because that Peter, John and James stepped) But let us be angry with our selves for our Sins and know that our Lord Iesus is ready to receive us,
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if that wée will come vnto him. Moreouer, this hath alwayes béene the most speciall reason which wee haue declared this morning.
if that we will come unto him. Moreover, this hath always been the most special reason which we have declared this morning.
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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.
That what soever is in men, must needs been weak, to the end we might know that in him is the accomplishment of our salvation, whom God had appointed to been our Mediator.
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And besides, wée are to note, that the néerer wée come vnto our Lorde Iesus Christe, wée ought then to bée most watchfull.
And beside, we Are to note, that the nearer we come unto our Lord Iesus Christ, we ought then to been most watchful.
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For, the worldlinges, and such as God hath cut of as rotten members, and forsaketh thē, neuer haue any great conflict:
For, the worldlings, and such as God hath Cut of as rotten members, and Forsaketh them, never have any great conflict:
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Because the Diuell hath alreadie dominion ouer them. And therefore wée see that they may sléepe at pleasure.
Because the devil hath already dominion over them. And Therefore we see that they may sleep At pleasure.
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But as our Lorde Iesus sheweth vs this fauour, to call vs vnto himselfe, and familiarly to come néere vs,
But as our Lord Iesus shows us this favour, to call us unto himself, and familiarly to come near us,
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euen so likewise doeth Satan prepare combates for vs, because hée woulde retire vs from the obedience of the sonne of God.
even so likewise doth Satan prepare combats for us, Because he would retire us from the Obedience of the son of God.
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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.
And Therefore, I say, when he seeth us in any good towardness, then doth he most roughly assail us Wherefore let every man make ready himself, knowing whereunto God hath called him, and what his charge is.
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This then is the summe of that we are to kéepe in minde.
This then is the sum of that we Are to keep in mind.
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Moreouer, where it is said, Sleepe hence foorth and take your rest, behold, the houre is at hande:
Moreover, where it is said, Sleep hence forth and take your rest, behold, the hour is At hand:
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this is as muche as if hée had saide that they shoulde bée soone sodainely set vpon,
this is as much as if he had said that they should been soon suddenly Set upon,
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except God watched ouer them, And yet by the way, hée checked them, saying, What? Doe you sée in what state you stande? Beholde the Diuell bendeth all his power for the distruction of mankinde,
except God watched over them, And yet by the Way, he checked them, saying, What? Do you see in what state you stand? Behold the devil bendeth all his power for the destruction of mankind,
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and it must come passe that in mée the kingdome of God must bée recouered, or els all creatures must perishe:
and it must come pass that in me the Kingdom of God must been recovered, or Else all creatures must perish:
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and yet you still sléepe héere. Nowe this admonition serued for the present:
and yet you still sleep Here. Now this admonition served for the present:
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But in the ende, the Disciples knewe that they must yéelde all the prayse of saluatiō vnto God:
But in the end, the Disciples knew that they must yield all the praise of salvation unto God:
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yea considering their vnthankefulnes, which appeared in so beastly blockishnes.
yea considering their unthankfulness, which appeared in so beastly blockishness.
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And so, wée are not admonished (as I haue already said) that the sonne of God must shew him selfe to bée our redéemer,
And so, we Are not admonished (as I have already said) that the son of God must show him self to been our redeemer,
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euen himselfe alone, without any companion.
even himself alone, without any Companion.
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Moreouer, let vs eft soones learne, that it is néedefull that God shoulde watche ouer vs,
Moreover, let us eft soon Learn, that it is needful that God should watch over us,
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so long as wée our selues doe sléepe.
so long as we our selves do sleep.
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For, how often shall it come to passe that the Diuell will oppresse vs an hundred thousande times:
For, how often shall it come to pass that the devil will oppress us an hundred thousande times:
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and what way haue wée to resist him, except God hath compassion on vs, although hee séeth vs therein to bée as it were like bruite beastes? But yet must not this giue vs occasion to goe astray,
and what Way have we to resist him, except God hath compassion on us, although he seeth us therein to been as it were like bruit beasts? But yet must not this give us occasion to go astray,
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and to leaue our prayers and supplications.
and to leave our Prayers and supplications.
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But wée must rather continually call to minde this saying of the Psalme, hée that watcheth ouer Israel neither sléepeth nor slumbereth.
But we must rather continually call to mind this saying of the Psalm, he that watches over Israel neither Sleepeth nor Slumbereth.
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And therefore, let vs for our parts bée watchful, according to that exhortation which wée haue heard made vnto vs. And yet let vs vnderstande thus much, that how euer wée watch,
And Therefore, let us for our parts been watchful, according to that exhortation which we have herd made unto us And yet let us understand thus much, that how ever we watch,
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yet must God kéepe a good watche, or els our enimies woulde soone haue great aduantage of vs. It followeth that Iesus Christe saide vnto his Disciples, Arise, let vs goe,
yet must God keep a good watch, or Else our enemies would soon have great advantage of us It follows that Iesus Christ said unto his Disciples, Arise, let us go,
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beholde, hee is at hand, which betrayeth vs. Hée would not haue them to goe with him (as hath béene before said) but because hee would haue them sée,behold, he is At hand, which betrayeth us He would not have them to go with him (as hath been before said) but Because he would have them see,
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howe that hee spared not himselfe for them, nor yet for all mankinde, for hée offered himselfe to receiue all the blowes, to frée them:
how that he spared not himself for them, nor yet for all mankind, for he offered himself to receive all the blows, to free them:
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that this saying might bée accomplished, That hee had lost no whit of all that which his heauenly Father had giuen him,
that this saying might been accomplished, That he had lost no whit of all that which his heavenly Father had given him,
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and committed vnto his charge and protection. and committed unto his charge and protection.
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Howbeit, hée sheweth héereby that hee went willingly to death according to that which wée haue this morning handeled, that the Sacrifice of obedience must answere the blotting out of all our rebellions.
Howbeit, he shows hereby that he went willingly to death according to that which we have this morning handled, that the Sacrifice of Obedience must answer the blotting out of all our rebellions.
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For if our Lorde Iesus Christe had not willingly offered vp himself to appease the wrath of God his Father, his death and passion had serued vs to no purpose:
For if our Lord Iesus Christ had not willingly offered up himself to appease the wrath of God his Father, his death and passion had served us to no purpose:
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But hée came to this point, and declared howe hee had taken vpon him our nature,
But he Come to this point, and declared how he had taken upon him our nature,
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because hée would accomplishe our redemption, and when he was in the principall action, hée meant not to giue ouer his office.
Because he would accomplish our redemption, and when he was in the principal actium, he meant not to give over his office.
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For it is saide in the Story, That Iudas had giuen them a token, that whomsoeuer hee kissed, the same was Iesus,
For it is said in the Story, That Iudas had given them a token, that whomsoever he kissed, the same was Iesus,
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and should lay handes on him, and when hee was come neere him, he kissed him,
and should lay hands on him, and when he was come near him, he kissed him,
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and said vnto him, All Haile, or God saue thee Maister. and said unto him, All Hail, or God save thee Master.
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Nowe let vs note, that this was the manner of saluting, As wée see, that in some Countries they imbrace one another, and other some shake handes.
Now let us note, that this was the manner of saluting, As we see, that in Some Countries they embrace one Another, and other Some shake hands.
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And the maner of the Iewes was altogether to kisse one another, as wée sée by the holy Scripture.
And the manner of the Iewes was altogether to kiss one Another, as we see by the holy Scripture.
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Moreouer, a man would thinke it very strange, that Iudas being gone form the cōpany of Iesus Christ but a while before, to wit,
Moreover, a man would think it very strange, that Iudas being gone from the company of Iesus christ but a while before, to wit,
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euen the selfesame night before, returned and kissed him, as if hée had come from some farre iourney.
even the selfsame night before, returned and kissed him, as if he had come from Some Far journey.
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But he vsed this maner of curtesie because hée came lyke a man halfe afraide.
But he used this manner of courtesy Because he Come like a man half afraid.
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And marke, why it is said in the other Gospel, That he said, Maister, God saue thée,
And mark, why it is said in the other Gospel, That he said, Master, God save thee,
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or all haile Maister, hée séemed at that time to be very angrie, that his Maister was thus dealt with:
or all hail Master, he seemed At that time to be very angry, that his Master was thus dealt with:
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and when he saw such a company come to take him, hée drew néere and kissed Iesus Christe,
and when he saw such a company come to take him, he drew near and kissed Iesus Christ,
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as who shoulde say, O my good Maister, They séeke for thée, see howe thine enimies compasse thée, séeking to take away thy life,
as who should say, Oh my good Master, They seek for thee, see how thine enemies compass thee, seeking to take away thy life,
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and to cut thée of, from amongst men if they once lay hold on the. Nowe this seemed to bée a signe of great compassion in Iudas.
and to Cut thee of, from among men if they once lay hold on thee. Now this seemed to been a Signen of great compassion in Iudas.
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But it is said soone after that Iesus Christe rebuked him, saying, Friende, Wherefore art thou come? Which is asmuch as if he had saide, Thou wicked man which hast sitte at my Table with mée,
But it is said soon After that Iesus Christ rebuked him, saying, Friend, Wherefore art thou come? Which is as as if he had said, Thou wicked man which hast sit At my Table with me,
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and wast as one of my owne body, when wee were vnited together as the children of God (for as I was your head,
and wast as one of my own body, when we were united together as the children of God (for as I was your head,
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euen so did I acknowledge you to bée as my members) and nowe thou commest be betray mée, yea euen with a kisse.
even so did I acknowledge you to been as my members) and now thou Comest be betray me, yea even with a kiss.
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And héerevpon wee haue to note, that the Sonne of God must néedes bee marked, that the Scripture might bée the better thought of and beléeued,
And hereupon we have to note, that the Son of God must needs be marked, that the Scripture might been the better Thought of and believed,
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and wée might knowe, that GOD had chosen him to bée our redéemer.
and we might know, that GOD had chosen him to been our redeemer.
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For all this was prefigured in the person of Dauid, who was as it were a Mirrour and image of the Sonne of God.
For all this was prefigured in the person of David, who was as it were a Mirror and image of the Son of God.
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And againe, hee saieth they were no strangers that shewed themselues his open enimies:
And again, he Saith they were no Strangers that showed themselves his open enemies:
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But it was (saieth hee (euen my famyliar friende whome I trusted, who eate of my bread, that trayterously lifted vp the heele against mee, it is hee euen hee, that hath circumuented mee, and falsly betrayed mée. But it was (Saith he (even my famyliar friend whom I trusted, who eat of my bred, that traitorously lifted up the heel against me, it is he even he, that hath circumvented me, and falsely betrayed me.
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Yea, euen the very selfe same man (as it is saide in another place) which accompanied mee to goe into the house of the Lorde together.
Yea, even the very self same man (as it is said in Another place) which accompanied me to go into the house of the Lord together.
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As if hee he shoulde haue saide, it was not onely a familiar and gentle kinde of friendship, As if he he should have said, it was not only a familiar and gentle kind of friendship,
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as shoulde bee betweene men that liue in common one with another: But also an holy brotherhoode consecrated vnto the name of the Lorde.
as should be between men that live in Common one with Another: But also an holy brotherhood consecrated unto the name of the Lord.
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And thus wee see what the meaning of the holy Ghoste is to shewe vs, that is, that nothing came to passe vnto the Sonne of GOD, which was not both spoken of and figured before, to the end we might be so much the more confirmed, that is hee whom GOD had alwayes established,
And thus we see what the meaning of the holy Ghost is to show us, that is, that nothing Come to pass unto the Son of GOD, which was not both spoken of and figured before, to the end we might be so much the more confirmed, that is he whom GOD had always established,
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since hee carried with him such, and so infallible markes.
since he carried with him such, and so infallible marks.
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Moreouer wée sée in the person of Iudas, that the Church of God shall continually be subiect to much treason.
Moreover we see in the person of Iudas, that the Church of God shall continually be Subject to much treason.
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True it is, that it is verie much to haue Satan and all his furniture against vs,
True it is, that it is very much to have Satan and all his furniture against us,
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and all that which wée haue before spoken of, and besides, to haue them also our enemies who openly fight against God,
and all that which we have before spoken of, and beside, to have them also our enemies who openly fight against God,
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and séeke altogether the ouerthrow of his Church. This, I tell you, is verie much that wée haue to deale against suche enemies:
and seek altogether the overthrow of his Church. This, I tell you, is very much that we have to deal against such enemies:
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But yet it pleaseth the Lord to proue our patience herein, that is, that there should bee alwayes amiddest vs home enemies, who should be full of treason and disloialtie.
But yet it Pleases the Lord to prove our patience herein, that is, that there should be always amidst us home enemies, who should be full of treason and disloyalty.
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And although this be an horrible pestilence, yet shal the Church neuer be without it, nor cleane rid thereof.
And although this be an horrible pestilence, yet shall the Church never be without it, nor clean rid thereof.
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In déed wée ought to looke well vnto it, and kéepe vs from it, and it is the dutie of euerie man as much as lyeth in him, to roote and blot out this filthy infection:
In deed we ought to look well unto it, and keep us from it, and it is the duty of every man as much as lies in him, to root and blot out this filthy infection:
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and yet when we haue all done, God will haue a number of Iudasses continually to be in it.
and yet when we have all done, God will have a number of Judases continually to be in it.
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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, and badges of the house of God, being the first born of all the faithful.
For since, it was figured in David, and performed in our Lord Iesus christ, it is meet that we should be made like unto him (according to that saying of Saint Paul) for he bear as it were the ensigns, and badges of the house of God, being the First born of all the faithful.
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And therfore our estate ought to be like vnto his.
And Therefore our estate ought to be like unto his.
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But we may here sée, that this is spoken of a troubled cōscience, when as God sendeth a troubled, frantike,
But we may Here see, that this is spoken of a troubled conscience, when as God sends a troubled, frantic,
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or blockishe minde, whereof he oftentimes speaketh by his Prophetes.
or blockish mind, whereof he oftentimes speaks by his prophets.
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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,
Wherefore, let us Here look upon Iudas, who shows the reward of those which wittingly fight against God, that they must needs become so desperate,
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as that there is in them neyther sense nor reason:
as that there is in them neither sense nor reason:
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and yet notwithstanding, altogether goe about hypocritically to hide it, vntill such time as God spyte of their téethes draweth,
and yet notwithstanding, altogether go about hypocritically to hide it, until such time as God spite of their téethes draws,
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and bringeth them vnto their last condemnation.
and brings them unto their last condemnation.
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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,
It should seem At the First sighed, that these two things should been contrary the one to the other, that a man should run his head against God,
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lyke a wylde Bull, and so forget him as to doe nothing else but spit at the Sonne,
like a wild Bull, and so forget him as to do nothing Else but spit At the Son,
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and be angrie with nature, and yet notwithstanding goeth about to hyde him selfe with subtlenes,
and be angry with nature, and yet notwithstanding Goes about to hide him self with subtlenes,
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and thinketh to haue gotten something through his hypocrisie. It may be saide, that these two thinges agrée not verie well together:
and Thinketh to have got something through his hypocrisy. It may be said, that these two things agree not very well together:
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But we sée them agrée well enough in Iudas For he had founde by good proofe the heauenly power of our Lorde Iesus Christ:
But we see them agree well enough in Iudas For he had found by good proof the heavenly power of our Lord Iesus christ:
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& for his owne part, had both séene, and done a number of myracles in his name.
& for his own part, had both seen, and done a number of Miracles in his name.
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And although he knewe, the Sonne of God, to be Lord both of life and death,
And although he knew, the Son of God, to be Lord both of life and death,
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yet betrayeth hée him, and biddeth them wisely to kéepe him, for otherwise (saith hée) hée will soone be gone and escape from you.
yet betrayeth he him, and bids them wisely to keep him, for otherwise (Says he) he will soon be gone and escape from you.
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We sée héere then that Iudas, was altogether without sence and reason, and as it were like a frantike or madde man:
We see Here then that Iudas, was altogether without sense and reason, and as it were like a frantic or mad man:
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and yet by his kisse, and faire wordes, in saying, Alas good Maister, hée thought by these shiftes honestly to discharge him selfe.
and yet by his kiss, and fair words, in saying, Alas good Master, he Thought by these shifts honestly to discharge him self.
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But sée howe Satan bleareth their eyes whom hée holdeth within his nettes.
But see how Satan bleareth their eyes whom he holds within his nets.
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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:
Let us Therefore Learn in the First place to humble our selves, to the end none of us spurn against this so hard a stone:
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to wit, that we make not warre against our Lorde Iesus Christ.
to wit, that we make not war against our Lord Iesus christ.
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And therefore let vs beware howe wée lift vp our selues in so deuilishe a rage,
And Therefore let us beware how we lift up our selves in so devilish a rage,
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as to fight against the trueth, and so skirmishe agaynst our consciences, as wittingly to prouoke the wrath of God against vs,
as to fight against the truth, and so skirmish against our Consciences, as wittingly to provoke the wrath of God against us,
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as if wée woulde stande at defiaunce with him. Let vs, I say, take héde of this thing:
as if we would stand At defiance with him. Let us, I say, take héde of this thing:
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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.
and in the mean while, let us not so flatter our selves in our hypocrisy, and fond devises, lest in the end we deceive and beguile our selves.
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For wee sée howe it fell out with Iudas (as the storie telleth vs) he néeded no iudge to condemne him,
For we see how it fell out with Iudas (as the story Telleth us) he needed no judge to condemn him,
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nor yet to bée enforced to vnsay that hée had saide: But hée confessed that hée had solde and betrayed innocent blood.
nor yet to been Enforced to unsay that he had said: But he confessed that he had sold and betrayed innocent blood.
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And yet craued hée not pardon for his misdéed: but went, and desperately hung him selfe, and therewithall his bowelles burst out.
And yet craved he not pardon for his misdeed: but went, and desperately hung him self, and therewithal his bowels burst out.
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Let vs therefore be well aduised how wée suffer Satan to haue any such entraunce into vs, Let us Therefore be well advised how we suffer Satan to have any such Entrance into us,
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least hée cleane put out our eyes, when as wée shall lye sléeping in our sinnes:
lest he clean put out our eyes, when as we shall lie sleeping in our Sins:
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and thinke by such meanes to escape the hande of God: and let vs put farre from vs this hypocrisie.
and think by such means to escape the hand of God: and let us put Far from us this hypocrisy.
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And besides, let vs knowe, that wée are commaunded to kisse the Sonne of God:
And beside, let us know, that we Are commanded to kiss the Son of God:
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But to this ende, to reuerence him as our King, and as the souereigne Lorde ouer all creatures.
But to this end, to Reverence him as our King, and as the sovereign Lord over all creatures.
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For this saying, to kisse, importeth nothing else, but a reuerence, and solemne protestation that wée are his: as hée sayeth:
For this saying, to kiss, imports nothing Else, but a Reverence, and solemn protestation that we Are his: as he Saith:
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yée call mée Maister, and therein you doe well.
the call me Master, and therein you do well.
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But let vs, when we come vnto him, bée well aduised, not to call him Maister at the tongues ende,
But let us, when we come unto him, been well advised, not to call him Master At the tongues end,
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and in the meane while are no better then his enemies: and make an hypocriticall kinde of reuerence, and kicke against him with the héele:
and in the mean while Are no better then his enemies: and make an hypocritical kind of Reverence, and kick against him with the heel:
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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.
That is to say, Let us not become like Rebels, and disloyal Roges, but show our selves to have sought none other means then to keep us within his Church, to the end we might serve our God.
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Let vs then take héede vnto all this.
Let us then take heed unto all this.
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Moreouer, although the wordes of our Lord Iesus Christ, did not at the first, shewe their effect in Iudas,
Moreover, although the words of our Lord Iesus christ, did not At the First, show their Effect in Iudas,
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yet in the ende, by the vertue of the same wordes, yet it fell out that hée hung him selfe, without looking for any other condemnation.
yet in the end, by the virtue of the same words, yet it fell out that he hung him self, without looking for any other condemnation.
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And in verie déede S. Iohn telleth vs how our Lord Iesus Christ hath thundred,
And in very deed S. John Telleth us how our Lord Iesus christ hath thundered,
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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:
although he uses but few words, against them who Come to seek him, saying, I am he. Behold, what a band Pilate the Governor of the country sent:
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and what a number of people the Priestes had gotten together, and sent them out furnished with Clubs, swords, and staues:
and what a number of people the Priests had got together, and sent them out furnished with Clubs, swords, and staves:
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1344
and Iesus Christ is him selfe alone: and (as Isaiah sayeth of him) lyke a Lambe brought to the shambles.
and Iesus christ is him self alone: and (as Isaiah Saith of him) like a Lamb brought to the shambles.
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And what were the wordes hee spake:
And what were the words he spoke:
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forsooth euen this, I am hee. And by and by they all went backe, and fell foorthwith to the grounde.
forsooth even this, I am he. And by and by they all went back, and fell forthwith to the ground.
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Wherevpon came this falling? Herein we sée, that although our Lord Iesus Christ humbled him self for a time,
Whereupon Come this falling? Herein we see, that although our Lord Iesus christ humbled him self for a time,
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1348
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.
yea and was made of no reputation, yet kept he with him, when he Thought good, his heavenly power, that he might throw down headlong all his enemies, whensoever it pleased him.
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1349
Let vs nowe compare our time, with the time that was then.
Let us now compare our time, with the time that was then.
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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:
It fell out, that Iesus christ was tied and fast nailed (as hereafter we shall see) and must cease to be Lord over his enemies:
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For Satan had let goe the raynes to push them on into all furie and crueltie.
For Satan had let go the reins to push them on into all fury and cruelty.
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And this is it wherof S. Luke speaketh. This is the power of darknesse. And this is it whereof S. Lycia speaks. This is the power of darkness.
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But how euer it was, in thus saying, I am he, it so fell out that the enemies were confounded and ashamed.
But how ever it was, in thus saying, I am he, it so fell out that the enemies were confounded and ashamed.
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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,
What will he then do, when he comes in Majesty with all his Angels? When he shall make a footstool of all those that have resisted him? When he comes with a terrible countenance,
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& incomprehensible wrath? According to the saying of Paul to the Thessalonians.
& incomprehensible wrath? According to the saying of Paul to the Thessalonians.
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How then shall the wicked and contemners of the Maiestie of God, & of the word of our lord Iesus Christ stand before his face, How then shall the wicked and contemners of the Majesty of God, & of the word of our lord Iesus christ stand before his face,
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1357
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:
when as he so overthrew his enemies, even then when he was ready to suffer, and use none other defence then the same, which God his Father used:
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for as he saide, hée could haue called to haue had a million of Angelles to bée sent him,
for as he said, he could have called to have had a million of Angels to been sent him,
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1359
but he would not, and yet his meaning was to shew, that hée could, if it pleased him,
but he would not, and yet his meaning was to show, that he could, if it pleased him,
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1360
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:
even with the breath of his Mouth overthrow whatsoever stood against him. By this we have to Learn, to Fear the words of our Lord Iesus christ:
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and although he is not here conuersant amongst vs, after a visible sort, neuertheles, since the Gospel is preached by his authoritie,
and although he is not Here conversant among us, After a visible sort, nevertheless, since the Gospel is preached by his Authority,
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& that he saith, he that heareth you, heareth mée:
& that he Says, he that hears you, hears me:
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Let vs learne most reuerently to receiue whatsoeuer is preached in his name, & submit our selues thereto:
Let us Learn most reverently to receive whatsoever is preached in his name, & submit our selves thereto:
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1364
and we shal finde yt this saying which thus made the souldiers, and those that were sent against him, too fall, must be our onely foundation, & stay.
and we shall find that this saying which thus made the Soldiers, and those that were sent against him, too fallen, must be our only Foundation, & stay.
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1365
For what is all our ioy & comfort without the sonne of God, appeareth vnto vs,
For what is all our joy & Comfort without the son of God, appears unto us,
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1366
& that we sée him nigh vs, & sheweth vs what a one he is,
& that we see him High us, & shows us what a one he is,
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1367
& 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,
& Wherefore it was that God his Father sent him unto us? And so, let us understand, by this saying, I am he, That when it shall please our Lord Iesus christ to manifest him self,
cc c-crq pn31 vbds cst np1 po31 n1 vvd pno31 p-acp pno12? cc av, vvb pno12 vvi, p-acp d n-vvg, pns11 vbm pns31, cst c-crq pn31 vmb vvi po12 n1 np1 np1 pc-acp vvi pno31 n1,
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1368
as he doth to all his faithful, that he therin declareth vnto vs, why he calleth vs vnto him selfe,
as he does to all his faithful, that he therein Declareth unto us, why he calls us unto him self,
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why he is come downe vnto vs, & why he dwelleth in vs, by the power of his holie spirite,
why he is come down unto us, & why he dwells in us, by the power of his holy Spirit,
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and thus we sée wherein all our felicitie and quietnesse resteth.
and thus we see wherein all our felicity and quietness rests.
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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.
But if we will become rebellious, and contemn the word of God, as a number of profane men do, whereon we ought to built our salvation let us be assured that it will be a lightning to throw us all down headlong into the pit of hell.
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And so let vs feare, and although our Lord Iesus Christ openeth vnto vs the gate,
And so let us Fear, and although our Lord Iesus christ Openeth unto us the gate,
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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.
and Saith After an other manner, behold me, which he hath not done to those who were his professed enemies, let us come unto him.
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Moreouer, let vs also learne, so patiently to beare the treasons which wée sée to bée at this day in the Church,
Moreover, let us also Learn, so patiently to bear the treasons which we see to been At this day in the Church,
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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:
as that we yet abhor and detest them, and so show our selves truly and in deed to cleave fast unto the Son of God, Because he is our head:
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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 since we have his truth, let us live so together one with an other, as that we may be united together in true & brotherly concord.
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And this is it that wée are to remember.
And this is it that we Are to Remember.
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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.
But how ever it be, let us Learn this principal point for our instruction, which we must gather out of this Text, to wit, That the Son of God became Fully and wholly obedient, that he might repair our transgressions.
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It is verie true (as I haue alreadie saide) that all the members of God must be ruled after his example:
It is very true (as I have already said) that all the members of God must be ruled After his Exampl:
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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:
and it is great reason, since he who is Lord and master over all, so humbled him self, that we should be ready both in life and death to obey our God:
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But yet let vs vnderstand, yt 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.
But yet let us understand, that this is an especial Obedience which our Lord Iesus christ showed in this behalf, to wit, by reason of the fruit & Effect which Come thereby.
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The Apostle tooke the death of our Lord Iesus Christ for an example, verie wel,
The Apostle took the death of our Lord Iesus christ for an Exampl, very well,
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for it strengthened them when as they were to abide the combat for the testimony of the Gospel: then slept they not:
for it strengthened them when as they were to abide the combat for the testimony of the Gospel: then slept they not:
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for we sée their watchfulnesse, and readinesse in the following of their calling:
for we see their watchfulness, and readiness in the following of their calling:
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neither feared they the torments of death, but offered them selues when God called them thereto for the glorifying of his name,
neither feared they the torments of death, but offered them selves when God called them thereto for the glorifying of his name,
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and the confessing of our Lord Iesus Christ:
and the confessing of our Lord Iesus christ:
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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,
But they chiefly stood upon this, that all our spots Are washed and cleansed by the shedding of the blood of our Redeemer, that he Fully satisfied God his father for all our debts for which we were bound,
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and hath obteined for vs perfect righteousnesse. And therefore wée must vnderstand the difference that is betwéene the head and the members:
and hath obtained for us perfect righteousness. And Therefore we must understand the difference that is between the head and the members:
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& learne, that by nature we are wholy giuen to doe euil, and although God hath partly regenerated vs,
& Learn, that by nature we Are wholly given to do evil, and although God hath partly regenerated us,
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yet doeth our fleshe stil resist against his maiestie notwithstanding through the power & vertue of ye 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.
yet doth our Flesh still resist against his majesty notwithstanding through the power & virtue of the Obedience which we see to be in our Lord Iesus christ, let us not leave of to do those things which may please our God according to his hearts desire.
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And although we cannot doe the good we would, but do the euill we would not,
And although we cannot do the good we would, but do the evil we would not,
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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 oftentimes slip, or Else Are too too slack, let us look unto that which the Son of God hath suffered for the amending of all our offences.
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and behold that he hath so combatted, as that he was not against it, when as our sinnes & offences were layd vnto him,
and behold that he hath so combated, as that he was not against it, when as our Sins & offences were laid unto him,
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as this morning hath more at large béen spoken.
as this morning hath more At large been spoken.
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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,
Seeing then that our Lord Iesus christ, hath Fully & wholly made satisfaction, & that although we At this day have done our best to obey God,
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& cannot come to yt perfection we ought, but continually traile our legges after vs,
& cannot come to that perfection we ought, but continually trail our legs After us,
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& haue many thinges in vs which may be amēded, yet let vs know yt we shal not but please God,
& have many things in us which may be amended, yet let us know that we shall not but please God,
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& our imperfections be continually abolished through the obedience of our Lord Iesus Christ, so yt they shal neuer come in account against vs before his maiestie.
& our imperfections be continually abolished through the Obedience of our Lord Iesus christ, so that they shall never come in account against us before his majesty.
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And besides, let euerie one according to the measure of the faith, & grace which he hath receiued, striue to fight,
And beside, let every one according to the measure of the faith, & grace which he hath received, strive to fight,
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vntil the time we attaine vnto the heauenly rest.
until the time we attain unto the heavenly rest.
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And although we sée our weaknes to be so great, & conuinced that wée are not able once to thinke a good thought,
And although we see our weakness to be so great, & convinced that we Are not able once to think a good Thought,
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and being cast downe, not able to rise againe, except God reach vs his hand,
and being cast down, not able to rise again, except God reach us his hand,
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and strengthneth vs euerie minute, Let vs beséeche him to augment in vs the graces of his holie spirite,
and strengtheneth us every minute, Let us beseech him to augment in us the graces of his holy Spirit,
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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,
as he hath promised us, and hath Set Iesus christ before us to be our head and Captain, to the end we might get that victory which he hath obtained for us, the fruit whereof we already feel,
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and then shall perfectly and throughly féele.
and then shall perfectly and thoroughly feel.
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Let vs nowe fall downe before the Maiestie of our good God, in such acknowledgement of our offences,
Let us now fallen down before the Majesty of our good God, in such acknowledgement of our offences,
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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.
as that it may rightly humble us before him, and bring us to true Repentance: and more and more labour to make void whatsoever is against his righteousness.
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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 Because we cannot be without conflicts and enemies, that it would please him to pour upon his, the succour which he hath promised:
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and make vs so to féele it, as that we may resist vnto the end, all temptations:
and make us so to feel it, as that we may resist unto the end, all temptations:
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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,
and Learn also to thank him for all our victories, without attributing any of them unto our selves, to the end we provoke not his wrath through arrogance,
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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.
but beseeching him to continue his graces continually in us, and prosecute more and more the thing which he hath done and begun in us That he will not only bestow this grace, etc.
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The third Sermon of the Passion. Matthew xxvi.
The third Sermon of the Passion. Matthew xxvi.
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51 ANd behold, one of them which were with Iesus, stretched out his hand, and drew his swoord,
51 ANd behold, one of them which were with Iesus, stretched out his hand, and drew his sword,
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and strooke a seruant of the high Priest, and smote of his eare.
and struck a servant of the high Priest, and smote of his ear.
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52 Then Iesus said vnto him, put vp thy sword into his place, for all that take the sword, shal perish with the sword.
52 Then Iesus said unto him, put up thy sword into his place, for all that take the sword, shall perish with the sword.
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53 Either thinkest thou, that I cannot pray to my Father, and he wil giue me moe then twelue legions of Angels?
53 Either Thinkest thou, that I cannot pray to my Father, and he will give me more then twelue legions of Angels?
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54 How then should the Scriptures be fulfilled, which say, that it must be so?
54 How then should the Scriptures be fulfilled, which say, that it must be so?
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55 The same houre saide Iesus to the multitude, yee be come out as it were against a theefe, with swordes & staues to take mee:
55 The same hour said Iesus to the multitude, ye be come out as it were against a thief, with swords & staves to take me:
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I sate dayly preaching in the Temple among you, and ye tooke mee not. 56 But all this was done, that the Scriptures of the Prophets might be fulfilled,
I sat daily preaching in the Temple among you, and you took me not. 56 But all this was done, that the Scriptures of the prophets might be fulfilled,
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Thē all the Disciples forsooke him and fled.
Them all the Disciples forsook him and fled.
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57 And they tooke Iesus, and ledde him to Caiphas the high Prieste, where the Scribes and the Elders were assembled.
57 And they took Iesus, and led him to Caiaphas the high Priest, where the Scribes and the Elders were assembled.
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58 And Peter followed him a farre of vnto the high Priestes hall, and went in,
58 And Peter followed him a Far of unto the high Priests hall, and went in,
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and sate with the seruants to see the ende.
and sat with the Servants to see the end.
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59 Now the chiefe Priestes and the Elders, and all the whole Councell sought false witnesse against Iesus, to put him to death.
59 Now the chief Priests and the Elders, and all the Whole Council sought false witness against Iesus, to put him to death.
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60 But they founde none, and though many false witnesses came, yet found they none: but at the last came two false witnesses.
60 But they found none, and though many false Witnesses Come, yet found they none: but At the last Come two false Witnesses.
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61 And said, This man said, I can destroy the Temple of God, and build it in three dayes.
61 And said, This man said, I can destroy the Temple of God, and built it in three days.
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62 Then the chiefe Priest arose, and saide to him, answerest thou nothing? What is the matter, that these men witnesse against thee?
62 Then the chief Priest arose, and said to him, Answerest thou nothing? What is the matter, that these men witness against thee?
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63 •ut Iesus held his peace, Then the chiefe Priest answered, and said to him, I charge thee by the liuing God, that thou tell vs,
63 •ut Iesus held his peace, Then the chief Priest answered, and said to him, I charge thee by the living God, that thou tell us,
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if thou be the Christ, the Sonne of God. 64 Iesus said to him, thou hast saide it:
if thou be the christ, the Son of God. 64 Iesus said to him, thou hast said it:
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Neuerthelesse, I say vnto you, hereafter shal yee see the sonne of man, sitting at the right hand of the power of God,
Nevertheless, I say unto you, hereafter shall ye see the son of man, sitting At the right hand of the power of God,
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& come in the cloudes of the heauen. 65 Then the high Priest rent his cloathes, saying, Hee hath blasphemed:
& come in the Clouds of the heaven. 65 Then the high Priest rend his clothes, saying, He hath blasphemed:
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What haue we any more neede of witnesses? Behold, now ye haue heard his blasphemy.
What have we any more need of Witnesses? Behold, now you have herd his blasphemy.
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66 What thinke yee? They answered and said, hee is worthie to dye.
66 What think ye? They answered and said, he is worthy to die.
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IF we would at the first sight, according to mans reason, iudge of the taking of our Lorde Iesus Christ, it would amaze vs to sée that hée neuer resisted.
IF we would At the First sighed, according to men reason, judge of the taking of our Lord Iesus christ, it would amaze us to see that he never resisted.
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1435
For a man would thinke it became not his maiestie to suffer such shame and rebuke,
For a man would think it became not his majesty to suffer such shame and rebuke,
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and not to withstand it any whit at all.
and not to withstand it any whit At all.
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1437
On the other side, Peters zeale were greatly to bee commended, because hée aduentured him selfe vnto death.
On the other side, Peter's zeal were greatly to be commended, Because he adventured him self unto death.
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1438
For, he sée before his face the multitude of the enemies: and him selfe alone man:
For, he see before his face the multitude of the enemies: and him self alone man:
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yet, by reason of the loue hée beare to his maister, hée drewe, and desired rather to dye foorthwith,
yet, by reason of the love he bear to his master, he drew, and desired rather to die forthwith,
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then to suffer his maister to be so wronged.
then to suffer his master to be so wronged.
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1441
Wherin we sée, that we must verie humbly and modestly acknowledge to what ende it was why the Sonne of God did,
Wherein we see, that we must very humbly and modestly acknowledge to what end it was why the Son of God did,
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1442
and suffered all these thinges, and also vnderstand, that whatsoeuer séemeth good in our eyes, to be starke staring naught:
and suffered all these things, and also understand, that whatsoever Seemeth good in our eyes, to be stark staring nought:
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1443
But wée are to beséeche God so to guide and gouerne vs, as that we none otherwise iudge,
But we Are to beseech God so to guide and govern us, as that we none otherwise judge,
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1444
then accordingly as hée hath shewed vs in his worde. For behold, what an offence the Gospell is to a number of people:
then accordingly as he hath showed us in his word. For behold, what an offence the Gospel is to a number of people:
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1445
and what a number of scoffers there are of it, and all to their destruction: By reason of their arrogant, and rashe iudgement thereof.
and what a number of scoffers there Are of it, and all to their destruction: By reason of their arrogant, and rash judgement thereof.
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1446
Howbéeit, to the ende wée might not bée deceiued, wée must alwayes in the first place, returne to that which our Lorde Iesus Christ setteth downe vnto vs:
Howbeit, to the end we might not been deceived, we must always in the First place, return to that which our Lord Iesus christ sets down unto us:
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1447
which is, the will of God his father. And thus much for this point.
which is, the will of God his father. And thus much for this point.
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1448
And besides, wée are to consider of the ende thereof, which to vs, woulde séeme verie straunge.
And beside, we Are to Consider of the end thereof, which to us, would seem very strange.
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Wherefore when wée looke vnto these two considerations, wée shal then haue occasion to honour God,
Wherefore when we look unto these two considerations, we shall then have occasion to honour God,
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1450
and acknowledge that whatsoeuer wée thinke to bée foolishe; the verie Angelles account it to be great wisedome.
and acknowledge that whatsoever we think to been foolish; the very Angels account it to be great Wisdom.
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1451
And for the better vnderstanding hereof, let vs looke vnto that which is here recyted of Peter.
And for the better understanding hereof, let us look unto that which is Here recited of Peter.
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1452
For thus it is said, That when hee had drawne his Swoorde, hee cut off Malchus eare, a seruaunt of Caiphas.
For thus it is said, That when he had drawn his Sword, he Cut off Malchus ear, a servant of Caiaphas.
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1453
Héere, wée sée, howe foole hardie wée are, when we follow our own opinion: & are so blinded, as yt we care not what we do:
Here, we see, how fool hardy we Are, when we follow our own opinion: & Are so blinded, as that we care not what we do:
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1454
But when we should obey God, we are so slacke as is lamentable:
But when we should obey God, we Are so slack as is lamentable:
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& in such sort forget our selues, as that the least thing in the worlde maketh vs to chaunge our copie.
& in such sort forget our selves, as that the least thing in the world makes us to change our copy.
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1456
And thus we sée we shal haue alwaies an hundreth times more mynde to follow our fond imaginations,
And thus we see we shall have always an Hundredth times more mind to follow our found Imaginations,
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1457
then to doe the thing which God cōmandeth vs, & which our calling beareth vs in.
then to do the thing which God commands us, & which our calling bears us in.
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We see this ouer much in the example of Peter.
We see this over much in the Exampl of Peter.
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1459
For as after shalbe shewed, whē he was to cōfesse our Lord Iesus Christ, hee sweare to his owne destructiō:
For as After shall showed, when he was to confess our Lord Iesus christ, he swear to his own destruction:
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1460
& yet was he cōtēted to aduēture his life, whē as he had no such cōmandement.
& yet was he contented to adventure his life, when as he had no such Commandment.
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1461
Nowe, what was the cause that made him to drawe? Surely he did it as it were in a furie:
Now, what was the cause that made him to draw? Surely he did it as it were in a fury:
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1462
For his Maister taught him not to doe any such thing.
For his Master taught him not to do any such thing.
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1463
And whē he forsooke his maister, knew he not before this saying, Whosoeuer shall deny me before men, I will denie him before my father which is in heauen? But he was (as I haue before said) cockbrayned:
And when he forsook his master, knew he not before this saying, Whosoever shall deny me before men, I will deny him before my father which is in heaven? But he was (as I have before said) cockbrayned:
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& this fond desire which he had to defend our Lord Iesus after his maner, caried him away.
& this found desire which he had to defend our Lord Iesus After his manner, carried him away.
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1465
Let vs therefore after his example, learne to endeuour our selues to walke whither soeuer God calleth vs,
Let us Therefore After his Exampl, Learn to endeavour our selves to walk whither soever God calls us,
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1466
and not to thinke it any hard matter to do which he cōmandeth:
and not to think it any hard matter to do which he commands:
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1467
neither let vs attempt any thing, no not so much as the wagging of our litle finger,
neither let us attempt any thing, no not so much as the wagging of our little finger,
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1468
except God allow of it, and that we haue a testimonie that he guideth vs. And thus much for this point,
except God allow of it, and that we have a testimony that he guideth us And thus much for this point,
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1469
And in very déede, our Lorde Iesus sheweth him that he hath grieuously offended, because he was not ignoraunt of this poynt of the lawe, which sayeth, that whosoeuer sheddeth mans blood, his blood shall be shed agayne.
And in very deed, our Lord Iesus shows him that he hath grievously offended, Because he was not ignorant of this point of the law, which Saith, that whosoever sheds men blood, his blood shall be shed again.
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1470
And therefore Sainte Peter was to haue kepte this lesson in mind, That God would not haue anie force nor violēce vsed.
And Therefore Saint Peter was to have kept this Lesson in mind, That God would not have any force nor violence used.
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1471
And (that which is more) in what Schoole was hee brought vp by the space of thrée yéeres? And besides, did not our Lorde Iesus put him in mind, And (that which is more) in what School was he brought up by the Molle of thrée Years? And beside, did not our Lord Iesus put him in mind,
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1472
as much as was possible, to behaue himselfe gently & graciously? From whence then should he fetch any allowance of this his rashe dealing.
as much as was possible, to behave himself gently & graciously? From whence then should he fetch any allowance of this his rash dealing.
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1473
Wherefore wée haue so much the rather to obserue that which wée haue already spoken:
Wherefore we have so much the rather to observe that which we have already spoken:
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to wit, that if wée fetche our zeale from men, & bée flattered, & well like off,
to wit, that if we fetch our zeal from men, & been flattered, & well like off,
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yet will GOD condemne vs, if wée transgresse his commaundement neuer so little.
yet will GOD condemn us, if we transgress his Commandment never so little.
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1476
And therefore wée shal neuer bée saide to bée prayse worthy, except we walke as God teacheth vs by his word.
And Therefore we shall never been said to been praise worthy, except we walk as God Teaches us by his word.
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1477
For so soone as we passe this measure, all our vertues stinke and become abhominable. Loe then what becommeth of all our deuotions:
For so soon as we pass this measure, all our Virtues stink and become abominable. Loe then what becomes of all our devotions:
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1478
For when soeuer we shall haue trauailed neuer so much to do the thing which seemeth good in our owne braines, God wyll vtterly condemne it, without it be squared by his word:
For when soever we shall have travailed never so much to do the thing which seems good in our own brains, God will utterly condemn it, without it be squared by his word:
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1479
For he alloweth not nor accompteth any thing to be lawful in truth, but his very word.
For he alloweth not nor accompteth any thing to be lawful in truth, but his very word.
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1480
But as for the history which we are now in hād wt, the secōd reasō is much more to be cōsidered of.
But as for the history which we Are now in hand with, the secōd reason is much more to be considered of.
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1481
For, the matter which we haue already touched is general: but this saing properly belōgeth vnto the death and passiō of our Lord Iesus Christ,
For, the matter which we have already touched is general: but this saying properly belongeth unto the death and passion of our Lord Iesus christ,
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1482
when hée saieth, Thinkest thou that I cannot pray to my father, and he will giue me more then twelue legions of Angels.
when he Saith, Thinkest thou that I cannot pray to my father, and he will give me more then twelue legions of Angels.
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1483
Now a legion, in those dayes was woont to be four or fiue thousand men.
Now a legion, in those days was wont to be four or fiue thousand men.
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And therfore (saith hée) sée what an heauenly army I am able to haue,
And Therefore (Says he) see what an heavenly army I am able to have,
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1485
and yet am I contented to put all this quietlye vp, why then comest thou to take vpon thée héere more then God would haue thée to doo,
and yet am I contented to put all this quietly up, why then Comest thou to take upon thee Here more then God would have thee to do,
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1486
or can abide thou shouldest doo.
or can abide thou Shouldst do.
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1487
Now it is very lawfull for vs to call vpon God, and to beséeche him to defend our lyfe:
Now it is very lawful for us to call upon God, and to beseech him to defend our life:
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1488
and as he accompteth it to be precious, euen so must we desyre him, that it would please him also to kéepe and preserue it.
and as he accompteth it to be precious, even so must we desire him, that it would please him also to keep and preserve it.
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1489
But our Lord Iesus telleth hym that hee woulde nor ought not now to doo it.
But our Lord Iesus Telleth him that he would nor ought not now to do it.
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1490
And wherefore then woulde Peter vse violence, contrary to that order which God hath permitted and established by his worde.
And Wherefore then would Peter use violence, contrary to that order which God hath permitted and established by his word.
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1491
If a meane which of it selfe is lawfull, ought not to be practised: what shall become of that whiche God hath forbidden, and declared to be punishable?
If a mean which of it self is lawful, ought not to be practised: what shall become of that which God hath forbidden, and declared to be punishable?
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1492
We then héere sée (as I haue already said) that the sonne of God submitted him selfe to all rebuke and shame,
We then Here see (as I have already said) that the son of God submitted him self to all rebuke and shame,
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86
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1493
and desired rather to be bound and fast manacled as a malefactor and a condemned person,
and desired rather to be bound and fast manacled as a Malefactor and a condemned person,
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1494
then to be made a lyer by any myracle, and would haue god to stretch forth his arme to warrant him.
then to be made a liar by any miracle, and would have god to stretch forth his arm to warrant him.
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86
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1495
And héereby wee may vnderstande how greatly he estéemed of our saluation. Howbeit héere is one point which I haue already noted:
And hereby we may understand how greatly he esteemed of our salvation. Howbeit Here is one point which I have already noted:
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86
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1496
to wit, that he sendeth vs back to the will & purpose of God his father.
to wit, that he sends us back to the will & purpose of God his father.
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1497
For wtout this also it shuld séeme strange, yt he would not craue ye aid which he right wel knew he might haue:
For without this also it should seem strange, that he would not crave you aid which he right well knew he might have:
p-acp p-acp d av pn31 vmd vvi j, pn31 pns31 vmd xx vvi pn22 vvi r-crq pns31 av-jn av vvd pns31 vmd vhi:
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86
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1498
& it should séeme he tempted God, whenas he would not pray for it. For, we are promised, yt the Angels shall be round about them which feare God:
& it should seem he tempted God, whenas he would not pray for it. For, we Are promised, that the Angels shall be round about them which Fear God:
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1499
yea & shal beare them in their handes, yt they shal not hurt them selues against a stone,
yea & shall bear them in their hands, that they shall not hurt them selves against a stone,
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1500
& no euill shal come to them in their waies:
& no evil shall come to them in their ways:
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86
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1501
now when God promiseth vs any thing, he would that the same should put vs in minde to praye vnto him for it.
now when God promises us any thing, he would that the same should put us in mind to pray unto him for it.
av c-crq np1 vvz pno12 d n1, pns31 vmd d dt d vmd vvi pno12 p-acp n1 pc-acp vvi p-acp pno31 c-acp pn31.
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1502
And therefore as often as we are in néede, our recourse must be vnto him, yt he might place his Angels to guide vs, euery one according to his roome and office.
And Therefore as often as we Are in need, our recourse must be unto him, that he might place his Angels to guide us, every one according to his room and office.
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(10) sermon (DIV2)
86
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1503
And this order we sée ye holy Patriarks & Fathers practised.
And this order we see you holy Patriarchs & Father's practised.
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1504
For thus said Abraham, the Angel of the Lorde who neuer fayled mée, shal be in thy way with thée, & make thy iourney prosperous.
For thus said Abraham, the Angel of the Lord who never failed me, shall be in thy Way with thee, & make thy journey prosperous.
p-acp av vvd np1, dt n1 pp-f dt n1 r-crq av-x vvd pno11, vmb vbi p-acp po21 n1 p-acp pno21, cc vvb po21 n1 j.
(10) sermon (DIV2)
86
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1505
This order thē vsed the holy fathers.
This order them used the holy Father's.
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86
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1506
Wherefore then would our Lord Iesus Christ haue ye Angels to help him? For bicause (as S. Luke reciteth) he was therevpon before comforted,
Wherefore then would our Lord Iesus christ have you Angels to help him? For Because (as S. Lycia reciteth) he was thereupon before comforted,
c-crq av vmd po12 n1 np1 np1 vhb pn22 n2 pc-acp vvi pno31? c-acp c-acp (c-acp np1 av vvz) pns31 vbds av a-acp vvn,
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86
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1507
and the Angels serued him, to the ende to mittigate the anguish wherein he was.
and the Angels served him, to the end to mitigate the anguish wherein he was.
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86
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1508
Why, it should séeme then that he contemned the necessary ayde of God, no not so,
Why, it should seem then that he contemned the necessary aid of God, no not so,
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86
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1509
but he respected that which afterwarde he saide, How shoulde the scriptures be fulfilled? &c. As if he should haue saide, that if we doubted of any thing, we might and ought then to beséeche the Lorde to looke vpon vs with his eye of mercy and compassion,
but he respected that which afterward he said, How should the Scriptures be fulfilled? etc. As if he should have said, that if we doubted of any thing, we might and ought then to beseech the Lord to look upon us with his eye of mercy and compassion,
cc-acp pns31 vvd d r-crq av pns31 vvd, c-crq vmd dt n2 vbb vvn? av c-acp cs pns31 vmd vhi vvd, cst cs pns12 vvd pp-f d n1, pns12 vmd cc vmd av pc-acp vvi dt n1 pc-acp vvi p-acp pno12 p-acp po31 n1 pp-f n1 cc n1,
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1510
so make vs by all meanes possible to féele his power and vertue:
so make us by all means possible to feel his power and virtue:
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86
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1511
But when we are resolued that of necessitie it must be so, and know the will of God to be such,
But when we Are resolved that of necessity it must be so, and know the will of God to be such,
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86
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1512
then must we none otherwise beséech hym but to fortify vs with an inuincible and constant power, neuer to gaine say it,
then must we none otherwise beseech him but to fortify us with an invincible and constant power, never to gain say it,
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1513
nor yet be carried away with our affections, but wholye goe with chearefull courage and countenaunce whether soeuer it pleaseth him to call vs. As for example,
nor yet be carried away with our affections, but wholly go with cheerful courage and countenance whither soever it Pleases him to call us As for Exampl,
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(10) sermon (DIV2)
86
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1514
if our enimies persecute vs, and we know not how God hath determined to deale wt vs,
if our enemies persecute us, and we know not how God hath determined to deal with us,
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(10) sermon (DIV2)
86
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1515
nor what wyll be our ende, we are to beséeche him, yt as our life is deare vnto him,
nor what will be our end, we Are to beseech him, that as our life is deer unto him,
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(10) sermon (DIV2)
86
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1516
and hath taken it to kéepe, that he would also shew our delyueraunce by the effect.
and hath taken it to keep, that he would also show our deliverance by the Effect.
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(10) sermon (DIV2)
86
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1517
And when we are persuaded that God meaneth to call vs vnto him selfe, we must leaue of all kinde of questining,
And when we Are persuaded that God means to call us unto him self, we must leave of all kind of questining,
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(10) sermon (DIV2)
86
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1518
and fully resolue our selues to obey his maiesties vnchangeable decrée and ordenaunce. And thus we sée the meaninge of our Lord Iesus Christ.
and Fully resolve our selves to obey his majesty's unchangeable Decree and Ordinance. And thus we see the meaning of our Lord Iesus christ.
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(10) sermon (DIV2)
86
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1519
For he prayed all his lyfe long, yea & before he entred into ye mighty combat which he abode, he besought his heauenly Father, yt if it were possible, yt that cup might pas ouer him:
For he prayed all his life long, yea & before he entered into you mighty combat which he Abided, he besought his heavenly Father, that if it were possible, that that cup might pass over him:
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1520
But hee by & by concluded, yt since God his father had so ordeyned it,
But he by & by concluded, that since God his father had so ordained it,
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1521
& say yt he must discharge that charge which was cōmitted vnto him which was to offer vp an euerlastīg sacrifice, to blot out y• sins of the world:
& say that he must discharge that charge which was committed unto him which was to offer up an everlasting sacrifice, to blot out y• Sins of the world:
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1522
& when he sée him selfe to be called thereto, & yt it was a resolute conclusiō set down, ye same I say was ye very cause why he absteyned from praying to God for the contrary And therfore he would not that eyther Angels or yet men shoulde helpe him,
& when he see him self to be called thereto, & that it was a resolute conclusion Set down, you same I say was the very cause why he abstained from praying to God for the contrary And Therefore he would not that either Angels or yet men should help him,
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86
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1523
nor yet to haue God his father cause him to féele his power for his deliuerance from death:
nor yet to have God his father cause him to feel his power for his deliverance from death:
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86
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1524
but it sufficed him that hee had this spirite of constancie, willingly to goe to doe his office.
but it sufficed him that he had this Spirit of constancy, willingly to go to do his office.
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86
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1525
Loe héere the full content and meaning hereof.
Loe Here the full content and meaning hereof.
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86
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1526
We nowe sée in the first place, that the will of GOD must so stay and bridle vs,
We now see in the First place, that the will of GOD must so stay and bridle us,
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86
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1527
as that when wee thinke thinges to be farre vnlike and against al reason, to estéeme more of the ordinance of God,
as that when we think things to be Far unlike and against all reason, to esteem more of the Ordinance of God,
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86
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1528
then of any thing that our fond and vayne brayne can comprehend.
then of any thing that our found and vain brain can comprehend.
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86
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1529
Wherefore we must throw our imaginatiōs cleane vnder ye féet, whē we perceiue that God hath otherwise prouided.
Wherefore we must throw our Imaginations clean under you feet, when we perceive that God hath otherwise provided.
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(10) sermon (DIV2)
86
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1530
And this is one péece of the obediēce of our faith, whē we thinke God to be so wise,
And this is one piece of the Obedience of our faith, when we think God to be so wise,
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86
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1531
as that he hath power & authority to doe whatsoeuer pleaseth him.
as that he hath power & Authority to do whatsoever Pleases him.
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(10) sermon (DIV2)
86
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1532
And although wee can make reasons to ye contrary, let vs wel vnderstand that they are but smoke & vanity,
And although we can make Reasons to you contrary, let us well understand that they Are but smoke & vanity,
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1533
& yt God knoweth al things, & frō whō no secretes are hid, yea and his wil to be the rule of al wisedome and righteousnesse.
& that God Knoweth all things, & from whom no secrets Are hid, yea and his will to be the Rule of all Wisdom and righteousness.
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(10) sermon (DIV2)
86
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1534
And besides, whatsoeuer our mind saith to the contrary, it is by reason of our grosse vnderstanding,
And beside, whatsoever our mind Says to the contrary, it is by reason of our gross understanding,
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1535
for we know that the wisedome of God is infinite, and scarcely haue wée thrée drammes of wit.
for we know that the Wisdom of God is infinite, and scarcely have we thrée drammes of wit.
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86
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1536
It is there fore no maruell though men grow wilde and sauage, whē God ruleth thē not as they would thēselues.
It is there before no marvel though men grow wild and savage, when God Ruleth them not as they would themselves.
pn31 vbz a-acp p-acp dx n1 cs n2 vvb j cc j-jn, c-crq np1 vvz pno32 xx c-acp pns32 vmd px32.
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86
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1537
And why so? Forsooth bicause we are very ydiots.
And why so? Forsooth Because we Are very ydiots.
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86
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1538
And in very déede, so long as our wit and reason beare any rule, it is euen very beastly:
And in very deed, so long as our wit and reason bear any Rule, it is even very beastly:
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(10) sermon (DIV2)
86
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1539
Wherefore, because we cannot finde out the bottomlesse depth of Gods iudgementes, let vs learne to honour that which is kept secrete from vs:
Wherefore, Because we cannot find out the bottomless depth of God's Judgments, let us Learn to honour that which is kept secret from us:
c-crq, c-acp pns12 vmbx vvi av dt j n1 pp-f npg1 n2, vvb pno12 vvi pc-acp vvi d r-crq vbz vvn j-jn p-acp pno12:
(10) sermon (DIV2)
86
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1540
Let vs I say, humbly & reuerently honour it, and say that whatsoeuer God doth is iust and right, though we cannot perceiue how.
Let us I say, humbly & reverently honour it, and say that whatsoever God does is just and right, though we cannot perceive how.
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1541
And thus much for this, Nowe, séeing it was the will of God that his sonne should be put to death, let not vs be ashamed of that which hee suffered:
And thus much for this, Now, seeing it was the will of God that his son should be put to death, let not us be ashamed of that which he suffered:
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1542
nor yet think yt the wicked did beare ye sway, & that ye sonne of God could not haue found meanes to haue defēded himselfe:
nor yet think that the wicked did bear you sway, & that you son of God could not have found means to have defended himself:
ccx av vvb pn31 dt j vdd vvi pn22 n1, cc cst pn22 n1 pp-f np1 vmd xx vhi vvn n2 pc-acp vhi vvn px31:
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1543
For all came frō ye wil, & vnchangeable decrée of God, which he had determined therin.
For all Come from you will, & unchangeable Decree of God, which he had determined therein.
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86
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1544
And therfore we sée why our Lord Iesus saith in S. Luke. This is now your very houre, & ye power of darknes.
And Therefore we see why our Lord Iesus Says in S. Luke. This is now your very hour, & you power of darkness.
cc av pns12 vvb c-crq po12 n1 np1 vvz p-acp n1 zz. d vbz av po22 j n1, cc pn22 n1 pp-f n1.
(10) sermon (DIV2)
86
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1545
As if he shuld haue said, what? make no great boast of yt you haue done For ye diuel is your maister & ringleader:
As if he should have said, what? make no great boast of that you have done For you Devil is your master & ringleader:
p-acp cs pns31 vmd vhi vvn, q-crq? vvb dx j n1 pp-f pn31 pn22 vhb vdn p-acp pn22 n1 vbz po22 n1 cc n1:
(10) sermon (DIV2)
86
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1546
By wc he sheweth yt they did nothing but by ye leaue of God:
By which he shows that they did nothing but by you leave of God:
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1547
And although ye diuel vrged thē thereto, yet neither they nor hee coulde haue brought any thing to passe,
And although you Devil urged them thereto, yet neither they nor he could have brought any thing to pass,
cc cs pn22 n1 vvd pno32 av, av av-d pns32 ccx pns31 vmd vhi vvn d n1 pc-acp vvi,
(10) sermon (DIV2)
86
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1548
if God had not licēsed them.
if God had not licensed them.
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86
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1549
Thus we sée in sūme, that our eyes & all our senses must be fastened vpon the wil of God,
Thus we see in sum, that our eyes & all our Senses must be fastened upon the will of God,
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86
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1550
and vpō his euerlasting councel, when we heare the death and passion of our Lorde Iesus Christ spoken of,
and upon his everlasting council, when we hear the death and passion of our Lord Iesus christ spoken of,
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1551
For he declared that this was the will of God, because it is writtē.
For he declared that this was the will of God, Because it is written.
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86
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1552
For if Iesus Christ had not had some testimony of ye thing which God his father had ordeined, he might as yet haue stood in doubt,
For if Iesus christ had not had Some testimony of the thing which God his father had ordained, he might as yet have stood in doubt,
p-acp cs np1 np1 vhd xx vhn d n1 pp-f dt n1 r-crq np1 po31 n1 vhd vvn, pns31 vmd c-acp av vhi vvn p-acp n1,
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86
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1553
but he knew what his office was.
but he knew what his office was.
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And God would not haue sent him downe here below, but that hée gaue him forthwith an expresse charge withal.
And God would not have sent him down Here below, but that he gave him forthwith an express charge withal.
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1555
It is very true, that inasmuch as our Lord Iesus is God eternal, that he néeded not to be taught of ye scripture:
It is very true, that inasmuch as our Lord Iesus is God Eternal, that he needed not to be taught of you scripture:
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1556
but inasmuch as he is our redéemer, & is clothed with our nature, yt he might be of right brotherhood, it was méet he shuld be taught the holy scripture,
but inasmuch as he is our redeemer, & is clothed with our nature, that he might be of right brotherhood, it was meet he should be taught the holy scripture,
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1557
& we sée also that he at no time refused any such instruction.
& we see also that he At no time refused any such instruction.
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1558
So thē, because God shewed him, wherunto he had called him, we sée wherupō he established himselfe:
So them, Because God showed him, whereunto he had called him, we see whereupon he established himself:
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1559
& we also sée why he behaued himselfe like a prisoner, & would not start away,
& we also see why he behaved himself like a prisoner, & would not start away,
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1560
because he knew that he must fulfil the charge cōmitted vnto him, which was, to offer himselfe a sacrifice for the redēptiō of vs al:
Because he knew that he must fulfil the charge committed unto him, which was, to offer himself a sacrifice for the redemption of us all:
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1561
And therefore we are to learne, that forsomuch as the will of God is secrete, & incōprehēsible in himselfe, we must haue recourse vnto the holy scripture.
And Therefore we Are to Learn, that forsomuch as the will of God is secret, & incomprehensible in himself, we must have recourse unto the holy scripture.
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1562
True it is, that God determineth of things in his secrete councel, which wee thinke to come by chaunce (as wee say) which is not shewed vnto vs:
True it is, that God determineth of things in his secret council, which we think to come by chance (as we say) which is not showed unto us:
j pn31 vbz, cst np1 vvz pp-f n2 p-acp po31 j-jn n1, r-crq pns12 vvb pc-acp vvi p-acp n1 (c-acp pns12 vvb) r-crq vbz xx vvn p-acp pno12:
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1563
neither haue wee alwaies a speciall reuelatiō, that we are able to say, that God hath determined either this thing or that.
neither have we always a special Revelation, that we Are able to say, that God hath determined either this thing or that.
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1564
And therfore must we suspēd our iudgemēts:
And Therefore must we suspend our Judgments:
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1565
for we sée why it is that we pray him to heale vs of our sicknes,
for we see why it is that we pray him to heal us of our sickness,
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1566
or why we would haue him to deliuer vs from any other affliction whereinto we are fallen.
or why we would have him to deliver us from any other affliction whereinto we Are fallen.
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1567
And why doe wée so? Because wee knowe not what he wil doe.
And why do we so? Because we know not what he will do.
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1568
In very déed, we must not appoint him a law, but that this conditiō must alwaies be adioyned, that his wil be done:
In very deed, we must not appoint him a law, but that this condition must always be adjoined, that his will be done:
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1569
But all our prayers ought to tende to this pointe, to craue at his handes whatsoeuer he knoweth to be necessary & profitable for vs,
But all our Prayers ought to tend to this point, to crave At his hands whatsoever he Knoweth to be necessary & profitable for us,
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1570
and to leaue vnto himselfe whatsoeuer is laid vp in his secret councel, to the end hee might doe that which to his maiesty shall séeme best.
and to leave unto himself whatsoever is laid up in his secret council, to the end he might do that which to his majesty shall seem best.
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1571
But whē wee haue a testimony out of the holy scripture, that God willeth any thing, we must not (as I haue already said) stand against it.
But when we have a testimony out of the holy scripture, that God wills any thing, we must not (as I have already said) stand against it.
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1572
Now, we are here a great deale better confirmed as touching the person of our Lorde Iesus Christ, that hee was not thus cruelly afflicted,
Now, we Are Here a great deal better confirmed as touching the person of our Lord Iesus christ, that he was not thus cruelly afflicted,
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1573
& so shamefully & slanderously handled, onely as the vngodly & wicked men lusted, but because God had so decréed it.
& so shamefully & slanderously handled, only as the ungodly & wicked men lusted, but Because God had so decreed it.
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1574
And how appeareth this by the holy scripture? For were not ye sacrifices in ye law ordeined two thousād yeres before Iesus Christ was borne? And had not God enspired & taught the auncient Fathers how to sacrifice,
And how appears this by the holy scripture? For were not you Sacrifices in you law ordained two thousād Years before Iesus christ was born? And had not God inspired & taught the ancient Father's how to sacrifice,
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1575
before the law was eyther giuen, or written.
before the law was either given, or written.
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1576
Or could the blood of bruite beastes obtaine remission for sinnes, and make men acceptable vnto God? No:
Or could the blood of bruit beasts obtain remission for Sins, and make men acceptable unto God? No:
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1577
But it was to shew, that God should be reconciled by a Redéemer whom he had established:
But it was to show, that God should be reconciled by a Redeemer whom he had established:
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1578
and sithens that time he hath set downe an expresse mention and declaration by the scriptures.
and since that time he hath Set down an express mention and declaration by the Scriptures.
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1579
We also sée howe the Prophets haue spoken thereof, and namely he alledgeth them. We also see how the prophets have spoken thereof, and namely he allegeth them.
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1580
For, when Isaiah saieth, That the Redéemer should be disfigured, and disdayned, deformed, and vnbeautifull like a Leaper, scourged and beaten by the hande of God, that he should be an horrible thing to beholde:
For, when Isaiah Saith, That the Redeemer should be disfigured, and disdained, deformed, and unbeautiful like a Leaper, scourged and beaten by the hand of God, that he should be an horrible thing to behold:
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1581
to be short, that his life should be taken from him:
to be short, that his life should be taken from him:
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1582
in what power was this prophecied of? was it because God could not withstande Satan and all the rable of the wicked? No:
in what power was this prophesied of? was it Because God could not withstand Satan and all the rabble of the wicked? No:
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1583
But it was because he had pronounced by the mouth of Isaiah the thing which he had before appointed.
But it was Because he had pronounced by the Mouth of Isaiah the thing which he had before appointed.
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1584
And in Daniell it is a great deale more expresly set downe. And in Daniell it is a great deal more expressly Set down.
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1585
Séeing then it is so, that God hath declared that his onely Sonne must be sacrificed for our redemption and saluation, we are nowe much more confirmed in that which I haue alreadie spoken, which is, we must alwayes sée that it is the hand of God which gouerneth,
Seeing then it is so, that God hath declared that his only Son must be sacrificed for our redemption and salvation, we Are now much more confirmed in that which I have already spoken, which is, we must always see that it is the hand of God which Governs,
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1586
when as we see the Sonne of God to be so subiected to the slaunders and reproches of mortall men.
when as we see the Son of God to be so subjected to the slanders and Reproaches of Mortal men.
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1587
Wee see also why Saint Peter namely saieth in the Actes, That Iudas, all the Iewes,
we see also why Saint Peter namely Saith in the Acts, That Iudas, all the Iewes,
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1588
yea, and all the souldiers, and Pylate also, had done none other thing, but that which the hande and Councell of God had determined:
yea, and all the Soldiers, and Pilate also, had done none other thing, but that which the hand and Council of God had determined:
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1589
as hereafter shall more at large be handled.
as hereafter shall more At large be handled.
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1590
And here we sée wherevnto wée must looke, when we would not be troubled in our foolish imaginations, which is, that God hath sent downe here belowe his onely begotten Sonne, that he might accept his obedience through his death and passion,
And Here we see whereunto we must look, when we would not be troubled in our foolish Imaginations, which is, that God hath sent down Here below his only begotten Son, that he might accept his Obedience through his death and passion,
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1591
for the taking away of all our sinnes and iniquities.
for the taking away of all our Sins and iniquities.
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1592
And this is the second point which I haue handled, to wit, the fruit & benefit which commeth to vs by the suffering of our Lorde Iesus.
And this is the second point which I have handled, to wit, the fruit & benefit which comes to us by the suffering of our Lord Iesus.
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1593
For if we knew not why it was, we should lose the tast of yt which is here recited vnto vs. But whē it is said yt he was bound & manacled for our deliuerance:
For if we knew not why it was, we should loose the taste of that which is Here recited unto us But when it is said that he was bound & manacled for our deliverance:
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1594
and that we sée what the state & condition of our nature is, to wit, that Satan holdeth vs vnder the tyranny of sinne and death, that wée are very bondslaues,
and that we see what the state & condition of our nature is, to wit, that Satan holds us under the tyranny of sin and death, that we Are very bondslaves,
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1595
so that in stead that we were created after the image of God, there must néeds be found in vs nothing but corruptiō,
so that in stead that we were created After the image of God, there must needs be found in us nothing but corruption,
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1596
and accursednesse, & must be led into this cursed captiuitie like miserable & wretched beastes.
and accursedness, & must be led into this cursed captivity like miserable & wretched beasts.
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1597
Now, when we know all this, and that we on the other side sée, that the Sonne of God refused not to be slaunderously bound, to the end that al the spiritual bonds of sin & death, wc kéepe vs boūd vnder ye bōdage of Satā, might be brokē in sunder, thē haue we wherefore to glorify God,
Now, when we know all this, and that we on the other side see, that the Son of God refused not to be slanderously bound, to the end that all the spiritual bonds of since & death, which keep us bound under you bondage of Satā, might be broken in sunder, them have we Wherefore to Glorify God,
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1598
& wt opē mouth to triumph in the death & passiō of our Lord Iesus Christ, & in his taking, wherof mētion here is made.
& with open Mouth to triumph in the death & passion of our Lord Iesus christ, & in his taking, whereof mention Here is made.
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1599
Thus we sée what we haue to remēber in this place:
Thus we see what we have to Remember in this place:
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1600
& héervpō ye euāgelist saith, yt our Lord Iesus healed the seruaunt whom Peter hurte, not because he was woorthy to be healed,
& hereupon you evangelist Says, that our Lord Iesus healed the servant whom Peter hurt, not Because he was worthy to be healed,
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1601
but for the saluing of the offence that was geuen.
but for the salving of the offence that was given.
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1602
For this had béen a defaming of the doctrine of the Gospel, and of the redemption of our Lorde Iesus Christ, (I call that the redemption of our Lorde Iesus Christ which hee purchased for vs) if this hurt had not béen healed:
For this had been a defaming of the Doctrine of the Gospel, and of the redemption of our Lord Iesus christ, (I call that the redemption of our Lord Iesus christ which he purchased for us) if this hurt had not been healed:
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1603
so that it might haue béene sayde that hée had withstood the Gouernour of the Countrey,
so that it might have been said that he had withstood the Governor of the Country,
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1604
and all the Priests, and that he kept in that place, as it were a standing, for théeues & robbers.
and all the Priests, and that he kept in that place, as it were a standing, for thieves & robbers.
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1605
And this was to haue darkened all the glory of the sonne of God, and to haue made the Gospel for euer to haue béene slandered.
And this was to have darkened all the glory of the son of God, and to have made the Gospel for ever to have been slandered.
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1606
We sée also that this zeale of Peters was diuelishe:
We see also that this zeal of Peter's was devilish:
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1607
For the Diuell went about to make Iesus Christe and all his doctrine to be infamous.
For the devil went about to make Iesus Christ and all his Doctrine to be infamous.
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1608
And héere we sée to what end all our painted deuotiō tendeth, whē we wil serue God as pleaseth our selues,
And Here we see to what end all our painted devotion tendeth, when we will serve God as Pleases our selves,
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1609
& euery mā take leaue to doe whatsoeuer he thinketh best in his owne eyes.
& every man take leave to do whatsoever he Thinketh best in his own eyes.
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1610
Wherfore, Iesus Christ ment to take away this offence, to the end hée would not haue his doctrine to bée slaundered.
Wherefore, Iesus christ meant to take away this offence, to the end he would not have his Doctrine to been slandered.
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1611
Howbéeit wée may héere sée the abhominable vnthankfulnesse of such as are not mooued by suche a myracle.
Howbeit we may Here see the abominable unthankfulness of such as Are not moved by such a miracle.
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1612
For behold, the Souldiers who came to manacle our Lorde Iesus Christ, sée what a number of wayes the power of the Spirite of GOD wrought in him:
For behold, the Soldiers who Come to manacle our Lord Iesus christ, see what a number of ways the power of the Spirit of GOD wrought in him:
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For, but a little before, he had with a woord of his mouth, made them turne backe:
For, but a little before, he had with a word of his Mouth, made them turn back:
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1614
and by and by, hée healeth a man who hadd his eare cutte of: and yet all this did them no good.
and by and by, he heals a man who had his ear Cut of: and yet all this did them no good.
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1615
Wée see then, that when the Deuil hath once bewitched vs, and bleared our eyes, that neyther the graces of GOD,
We see then, that when the devil hath once bewitched us, and bleared our eyes, that neither the graces of GOD,
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1616
nor yet all his power, can touch vs, but that we will followe, and goe on in our furie and rage:
nor yet all his power, can touch us, but that we will follow, and go on in our fury and rage:
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and haue as it were euen a swines snowte to roote in euerie thing:
and have as it were even a Swine snout to root in every thing:
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and let God say and doe what he please, yet will we, continually remayne obstinate, which is an horrible thing.
and let God say and do what he please, yet will we, continually remain obstinate, which is an horrible thing.
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And therefore we are to beséeche the Lorde to graunt vs wisedome that wée may profite by his graces,
And Therefore we Are to beseech the Lord to grant us Wisdom that we may profit by his graces,
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and be brought to loue him, and that we may be also touched when he lifteth vp his hand to shew vs, that he is our iudge,
and be brought to love him, and that we may be also touched when he lifts up his hand to show us, that he is our judge,
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1621
so that we be not afeard to return vnto him in true repentance. And this is in effect the thing that we are to learne hereby.
so that we be not afeard to return unto him in true Repentance. And this is in Effect the thing that we Are to Learn hereby.
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1622
But howe euer it was, our Lorde Iesus Christ stopped the mouthes of the vngodly when as hee had healed Cayphas seruant.
But how ever it was, our Lord Iesus christ stopped the mouths of the ungodly when as he had healed Caiaphas servant.
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1623
Herevpon it is saide, that Iesus was led to Cayphas house, and was there examined to the ende.
Hereupon it is said, that Iesus was led to Caiaphas house, and was there examined to the end.
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Nowe, for the making shorte of the matter, wée wil not speake of that which Saint Iohn writeth of Annas, who was Cayphas father in lawe: Now, for the making short of the matter, we will not speak of that which Saint John Writeth of Annas, who was Caiaphas father in law:
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and it may bée that Iesus Christ was led thither for honours sake, or els because the way so serued, hoping that all were there assembled.
and it may been that Iesus christ was led thither for honours sake, or Else Because the Way so served, hoping that all were there assembled.
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Well, Iesus was ledde to Cayphas house, and there examined.
Well, Iesus was led to Caiaphas house, and there examined.
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And it is namely sayde, That the high Priestes sought false witnesse against him, but they founde none.
And it is namely said, That the high Priests sought false witness against him, but they found none.
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1628
And in the ende, That there came twoo false witnesses, and sayd, That he saide, he woulde buylde vp the temple agayne in thrée dayes, héere wée say that our Lorde Iesus was charged:
And in the end, That there Come twoo false Witnesses, and said, That he said, he would build up the temple again in thrée days, Here we say that our Lord Iesus was charged:
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not that the high priests were moued with any zeale:
not that the high Priests were moved with any zeal:
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as many times they which persecute innocentes, thinke they doe God high seruice, for in very déede wée see,
as many times they which persecute innocentes, think they do God high service, for in very deed we see,
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1631
how Saint Paule was driuen with such a fury, as that hée was like vnto a théefe (for so he calleth himselfe) who wasted and spoyled euery where:
how Saint Paul was driven with such a fury, as that he was like unto a thief (for so he calls himself) who wasted and spoiled every where:
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1632
and yet thought himself to be a very zealous man. But it fared not so with Cayphas and his company.
and yet Thought himself to be a very zealous man. But it fared not so with Caiaphas and his company.
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For what was it that they sought, but onely vniustly to ouerthrowe Iesus Christ? And thus wée see that it was very ambytion that draue them, manifestly to stande agaynst God, which is a most horrible thing.
For what was it that they sought, but only unjustly to overthrown Iesus christ? And thus we see that it was very ambytion that drove them, manifestly to stand against God, which is a most horrible thing.
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1634
For Cayphas and all his company were the children of Leui, euen an holy Tribe which GOD himselfe had chosen? and not menne,
For Caiaphas and all his company were the children of Levi, even an holy Tribe which GOD himself had chosen? and not men,
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1635
for God had so appoynted yt by his Lawe.
for God had so appointed that by his Law.
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In very déede there was a villanous and horrible corruption amongest them, because the priesthood was bought at those dayes,
In very deed there was a villainous and horrible corruption amongst them, Because the priesthood was bought At those days,
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1637
and whereas it should haue béene an office for tearme of life (as God had ordayned it) euerye one circumuented his fellow,
and whereas it should have been an office for term of life (as God had ordained it) every one circumvented his fellow,
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1638
and whosoeuer brought the greatest summe of mony, carried away this dignitie.
and whosoever brought the greatest sum of money, carried away this dignity.
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1639
Now, this was a villanous and detestable corruption, that they woulde make them selues lyke vnto théeues and vnlawfull dealers in so holy and honorable an estate, neuer the lesse, the Priest alwayes continued in the tribe of Leui, which God had consecrated to doe him seruice.
Now, this was a villainous and detestable corruption, that they would make them selves like unto thieves and unlawful dealers in so holy and honourable an estate, never the less, the Priest always continued in the tribe of Levi, which God had consecrated to do him service.
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And yet we sée that they became all the enemies of God, Satan had made them all drunke,
And yet we see that they became all the enemies of God, Satan had made them all drunk,
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1641
yea they were all starke madd against the redéemer of the world, who was the ende of the law.
yea they were all stark mad against the redeemer of the world, who was the end of the law.
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1642
Let vs therefore héereuppon note, that they whiche are in dignitie and in high degrée, will not at all times so faithfully doo their duties,
Let us Therefore héereuppon note, that they which Are in dignity and in high degree, will not At all times so faithfully do their duties,
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1643
but that they had néede beware of themselues, euen as of those which might become the enemies of God.
but that they had need beware of themselves, even as of those which might become the enemies of God.
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1644
And héerein wee may sée the ouer grosse folly of the Papistes, when they rest vpon this title and dignitie of priesthood.
And herein we may see thee over gross folly of the Papists, when they rest upon this title and dignity of priesthood.
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1645
For, put the case that God had commaunded there should be a Pope (which neuer was commaunded) and that his seat should be at Rome (which is yet a lesse matter) howbeit if all this were true,
For, put the case that God had commanded there should be a Pope (which never was commanded) and that his seat should be At Room (which is yet a less matter) howbeit if all this were true,
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1646
yet wée sée that in the person of Cayphas and his like, as many as haue bene aduaunced to honor, may abuse their power and authoritie.
yet we see that in the person of Caiaphas and his like, as many as have be advanced to honour, may abuse their power and Authority.
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1647
And therfore let not vs be so foolish as to occupie our heades about maskes: neither yet let God lose his authoritie, when soeuer any honorable title is geuen vs:
And Therefore let not us be so foolish as to occupy our Heads about masks: neither yet let God loose his Authority, when soever any honourable title is given us:
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1648
as we sée the Papists doo, when as they forsake all the holy scripture & reuerence their idoles.
as we see the Papists do, when as they forsake all the holy scripture & Reverence their Idols.
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1649
Let vs learne then not to lessen the glory of God, vnder ye coulor of any worldly dignity,
Let us Learn then not to lessen the glory of God, under the colour of any worldly dignity,
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1650
but let him haue all his soueraigne dominion. And thus much for this point.
but let him have all his sovereign dominion. And thus much for this point.
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1651
And as for any offence which we may conceiue in our owne fantasies, let vs marke that which is saide in the Psalme (as also our Lord Iesus Christ hath before alleaged) That hée is the corner stone which the builders forsooke.
And as for any offence which we may conceive in our own fantasies, let us mark that which is said in the Psalm (as also our Lord Iesus christ hath before alleged) That he is the corner stone which the Builders forsook.
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And who were they that were the builders of the house and Church of God? forsooth the Priests: And who were they that were the Builders of the house and Church of God? forsooth the Priests:
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for it is they that should indéede discharge them selues of that office: & yet they forsooke the head corner stone which god had laid.
for it is they that should indeed discharge them selves of that office: & yet they forsook the head corner stone which god had laid.
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1654
And although this stone was refused, yet was it laide in the chiefe place of the building:
And although this stone was refused, yet was it laid in the chief place of the building:
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1655
that is to say, God left not to accomplish that which he had ordayned by his councell,
that is to say, God left not to accomplish that which he had ordained by his council,
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1656
when he raised vp his onely sonne, and had aduanced him agreat deale more, then hee was before abased:
when he raised up his only son, and had advanced him agreat deal more, then he was before abased:
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1657
For euery knée must bow to hym. For every knee must bow to him.
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1658
Now, when it is sayde that the Priestes went about to séeke false witnesses against him, they dyd it not simply to forge or feinge a falt against hym,
Now, when it is said that the Priests went about to seek false Witnesses against him, they did it not simply to forge or feinge a fault against him,
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but that they might haue some coulor and cloke to vexe and greeue our Lord Iesus.
but that they might have Some colour and cloak to vex and grieve our Lord Iesus.
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1660
And this is verye true, that hee spake these wordes, destroye you this Temple, and within thrée dayes I wyll build it vp agayne.
And this is very true, that he spoke these words, destroy you this Temple, and within thrée days I will built it up again.
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1661
And héere wee sée the wordes of our Lord Iesus Christ as they procéeded out of his mouth.
And Here we see the words of our Lord Iesus christ as they proceeded out of his Mouth.
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1662
Now, the witnesses which were brought in rehearce the very selfe same words, wherfore, a man would say that these were good and faithful witnesses: Now, the Witnesses which were brought in rehearse the very self same words, Wherefore, a man would say that these were good and faithful Witnesses:
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& yet the holy ghost calleth them false witnesses, because they turned this saying wickedly:
& yet the holy ghost calls them false Witnesses, Because they turned this saying wickedly:
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For our Lord Iesus spake of his body, which was the true temple of his diuine maiestie.
For our Lord Iesus spoke of his body, which was the true temple of his divine majesty.
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1665
For the materiall Temple which was builte in Ierusalem was but a figure, & shadow therof, as we know:
For the material Temple which was built in Ierusalem was but a figure, & shadow thereof, as we know:
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1666
But the whole fulnesse of the Godhead had his being in our Lorde Iesus, as S. Paul witnesseth, yea corporally and substantially.
But the Whole fullness of the Godhead had his being in our Lord Iesus, as S. Paul Witnesseth, yea corporally and substantially.
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1667
And therefore héere is to be noted, that we must not simply looke into the words of a testimonye,
And Therefore Here is to be noted, that we must not simply look into the words of a testimony,
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1668
but to the meaning of the speaker.
but to the meaning of the speaker.
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1669
Now, this is a verye good and profytable instruction for vs, because wée are so greatly giuen to wickednesse and leasing, that if wee haue any coulor, it is inough,
Now, this is a very good and profitable instruction for us, Because we Are so greatly given to wickedness and leasing, that if we have any colour, it is enough,
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1670
and doo thinke that God hath pardoned vs, when wee haue by any such false meanes charged any man.
and do think that God hath pardoned us, when we have by any such false means charged any man.
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1671
And therfore, we must not stay simply vpō words, neither yet vpon the maner & fashion of thē but looke to the worthines of the cause.
And Therefore, we must not stay simply upon words, neither yet upon the manner & fashion of them but look to the worthiness of the cause.
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For they which may at al times defend & say yt they haue deposed nothing but that which was said or done, are yet takē before god for fals witnesses, as here we sée:
For they which may At all times defend & say that they have deposed nothing but that which was said or done, Are yet taken before god for falls Witnesses, as Here we see:
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wherupō it is said, yt Cayphas said vnto Iesus christ What is the matter? answerest thou nothing? seest thou not that these men witnes against thee? And yet Iesus Christ al this while, held his peace,
whereupon it is said, that Caiaphas said unto Iesus Christ What is the matter? Answerest thou nothing? See thou not that these men witness against thee? And yet Iesus christ all this while, held his peace,
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1674
& put vp al these reuiling and slaunderous words.
& put up all these reviling and slanderous words.
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1675
Now, it may bee thought a strange thing ye Iesus Christ who had very iust occasion to disproue such a false testimony, did not once gaine say it:
Now, it may be Thought a strange thing you Iesus christ who had very just occasion to disprove such a false testimony, did not once gain say it:
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1676
howbeit) as I haue before said, and as héereafter shall more at large appeare) Iesus christ was not thē to defend his doctrine as before he had done.
howbeit) as I have before said, and as hereafter shall more At large appear) Iesus Christ was not them to defend his Doctrine as before he had done.
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1677
And therfore we are wisely to distinguish of al ye circumstaūces:
And Therefore we Are wisely to distinguish of all you Circumstances:
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1678
for, after Iesus christ had fasted in the wildernes, god his father sent him to puplish ye doctrin of ye gospel.
for, After Iesus Christ had fasted in the Wilderness, god his father sent him to puplish you Doctrine of the gospel.
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1679
Now wée sée that all that time, he alwaies mightily defended the doctrine whereof he was a minister:
Now we see that all that time, he always mightily defended the Doctrine whereof he was a minister:
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1680
and wée see also how hée set himfelfe against whatsoeuer might bée said to the contrary.
and we see also how he Set himfelfe against whatsoever might been said to the contrary.
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1681
And thus wée sée how hée discharged his duetie, because he was appointed and sent to bée a Minister of the worde.
And thus we see how he discharged his duty, Because he was appointed and sent to been a Minister of the word.
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1682
But héere is one special regard to bée had:
But Here is one special regard to been had:
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1683
and that is this, that hee must bée the redéemer of the worlde, and be condemned not because hée preached the Gospell,
and that is this, that he must been the redeemer of the world, and be condemned not Because he preached the Gospel,
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1684
but that hée shoulde bée throwne downe into the bottomlesse depth, & suffer for our cause, by reasō he beare as it were in his owne person all the curses and transgressions of those who deserued euerlasting death.
but that he should been thrown down into the bottomless depth, & suffer for our cause, by reason he bear as it were in his own person all the curses and transgressions of those who deserved everlasting death.
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1685
Wherefore, because Iesus Christ tooke vpon him this office, to beare the burden of all such as haue deadly offended the Maiestie of God, that was the reason why hée helde his peace.
Wherefore, Because Iesus christ took upon him this office, to bear the burden of all such as have deadly offended the Majesty of God, that was the reason why he held his peace.
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1686
And so, let vs note, that when it was méete for Iesus Christ to defend the doctrine of the Gospel,
And so, let us note, that when it was meet for Iesus christ to defend the Doctrine of the Gospel,
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1687
and that it so stood with his office & calling, he faithfully discharged the same.
and that it so stood with his office & calling, he faithfully discharged the same.
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1688
But when in holding his peace he plaied the part of a redéemer, as though hee was contented willingly to be condēned, it was not for his owne cause yt he held his peace,
But when in holding his peace he played the part of a redeemer, as though he was contented willingly to be condemned, it was not for his own cause that he held his peace,
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1689
but (as I haue alredy said) for our sakes.
but (as I have already said) for our sakes.
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1690
True it is yt he spake (as we shal ofttimes sée) but it was not in his owne defence, which did but so much the more kindle the rage and fury of the vngodly against himselfe.
True it is that he spoke (as we shall ofttimes see) but it was not in his own defence, which did but so much the more kindle the rage and fury of the ungodly against himself.
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1691
And thus wée see, that it was not his meaning to escape death, but was contented, willingly to be ouerthrowne, to the end he might declare that he had quite forgotten himselfe, to discharge vs before God his father.
And thus we see, that it was not his meaning to escape death, but was contented, willingly to be overthrown, to the end he might declare that he had quite forgotten himself, to discharge us before God his father.
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1692
Now hée neither respected himselfe, his owne life, nor yet his honor:
Now he neither respected himself, his own life, nor yet his honour:
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1693
For he cared not to abide all the shame and slaunder of the world, so that our sinnes might bée taken away,
For he cared not to abide all the shame and slander of the world, so that our Sins might been taken away,
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1694
and we pardoned of our cōdemnation.
and we pardoned of our condemnation.
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1695
And héereupon it is said, That the high Priest charged him by the liuing God, to tell him,
And hereupon it is said, That the high Priest charged him by the living God, to tell him,
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1696
whether he were Christ, the blessed sonne of God, hée answered, That it was so: But that they should sée his Maiestie,whither he were christ, the blessed son of God, he answered, That it was so: But that they should see his Majesty,
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1697
when it woulde bée too late for them, because such their dealing shoulde bée their destruction and ouerthrowe.
when it would been too late for them, Because such their dealing should been their destruction and overthrown.
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1698
Nowe our Lorde Iesus Christe spake not this héere, to make the high Priest and his company to yéelde gently,
Now our Lord Iesus Christ spoke not this Here, to make the high Priest and his company to yield gently,
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1699
but rather to pricke him faster on:
but rather to prick him faster on:
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1700
and as he was before full of malice & crueltie, this was to make the fier to burst out into a greater flambe,
and as he was before full of malice & cruelty, this was to make the fire to burst out into a greater flambe,
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1701
Howbeit wée haue saide, that Iesus Christe respected not himselfe, but rather discharged that office wherof he had taken the charge, which was, to be the redéemer of the world.
Howbeit we have said, that Iesus Christ respected not himself, but rather discharged that office whereof he had taken the charge, which was, to be the redeemer of the world.
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1702
Moreouer, we sée heere in the first place, that the contemners of God, and such as Satan hath altogether possessed, wyll vse some coulored kind of religion:
Moreover, we see Here in the First place, that the contemners of God, and such as Satan hath altogether possessed, will use Some colored kind of Religion:
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1703
For a man would think, that the hye Priest dyd his dutie in charging Iesus Christ by the name of the liuing God.
For a man would think, that the high Priest did his duty in charging Iesus christ by the name of the living God.
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1704
But sée into what a mischiefe we are plunged, when Satan hath once blindfoulded our eyes:
But see into what a mischief we Are plunged, when Satan hath once blindfoulded our eyes:
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1705
for he then throweth vs headlong into such shamlesnesse, as that we haue no more reuerence vnto God,
for he then throweth us headlong into such shamlesnesse, as that we have no more Reverence unto God,
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1706
then we are ashamed before men.
then we Are ashamed before men.
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1707
Now, this answere of our Lord Iesus, giueth vs to note, that he meant to declare to Cayphas, and the rest, that although he were for a time,
Now, this answer of our Lord Iesus, gives us to note, that he meant to declare to Caiaphas, and the rest, that although he were for a time,
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1708
as a man would say, abased, yet would not yt lessen his maiestie, but that he should be alwaies taken to be ye only son of God.
as a man would say, abased, yet would not that lessen his majesty, but that he should be always taken to be you only son of God.
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1709
But yet there is one thing farther to be considered of:
But yet there is one thing farther to be considered of:
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1710
which is, for our better confirmation, that although he was thus abased for our saluation, he lost no part of his heauenly maiestie,
which is, for our better confirmation, that although he was thus abased for our salvation, he lost no part of his heavenly majesty,
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1711
but was contented that men should oppresse him, to the end we might be fully certified, that we should be founde honourable before God,
but was contented that men should oppress him, to the end we might be Fully certified, that we should be found honourable before God,
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1712
because that all the shames which we haue deserued, should be abolished.
Because that all the shames which we have deserved, should be abolished.
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1713
And therefore, because our Lord Iesus helde his peace, and defended not his good cause, let our mouthes now be opened to call vpon God, as if we were iust:
And Therefore, Because our Lord Iesus held his peace, and defended not his good cause, let our mouths now be opened to call upon God, as if we were just:
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1714
for he is our aduocat which speaketh for vs:
for he is our advocate which speaks for us:
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1715
now then, because our Lord Iesus held his peace, he dyd it to this ende that he might now fréely make intercession for vs vnto God his father:
now then, Because our Lord Iesus held his peace, he did it to this end that he might now freely make Intercession for us unto God his father:
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1716
and although we are but miserable wormes, yet haue we accesse to God, to call famyliarly vpō him & wc open mouth to chalenge him for our father.
and although we Are but miserable worms, yet have we access to God, to call famyliarly upon him & which open Mouth to challenge him for our father.
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1717
And this is it which he ment to shew vs, saying, Heereafter shall you see the son of man, sitting at the right hand of the power of God.
And this is it which he meant to show us, saying, Hereafter shall you see the son of man, sitting At the right hand of the power of God.
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1718
We must therfore let slip all regard which might bring with it any offence, when as we sée our Lorde Iesus to be thus abased.
We must Therefore let slip all regard which might bring with it any offence, when as we see our Lord Iesus to be thus abased.
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1719
And let vs also sée what the ende of it was:
And let us also see what the end of it was:
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1720
His meaning then was to bee condemned without resistaunce before the iudgment seat of God, that we might frankly go thither without feare.
His meaning then was to be condemned without resistance before the judgement seat of God, that we might frankly go thither without Fear.
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1721
Let vs therefore in summe learne, that as often as we heare the passion of the history recited vnto vs,
Let us Therefore in sum Learn, that as often as we hear the passion of the history recited unto us,
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1722
so to sigh and grone, since the sonne of God must néedes so wonderfully suffer for vs,
so to sighs and groan, since the son of God must needs so wonderfully suffer for us,
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1723
as that in the meane while we tremble at his maiestie, vntill such time as he appeareth vnto vs:
as that in the mean while we tremble At his majesty, until such time as he appears unto us:
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1724
and be so fully resolued, that when soeuer he shal come, it shal make vs effectually to féele the frute which he hath purchased vnto vs by his death and passion.
and be so Fully resolved, that when soever he shall come, it shall make us effectually to feel the fruit which he hath purchased unto us by his death and passion.
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1725
And besids, let vs feare to be of ye number of such as he thus threatneth, saying, Heereafter shall you see: For it is méete that the wicked and reprobate should féele how terrible the iudgement seat of God is,
And besides, let us Fear to be of the number of such as he thus threatens, saying, Hereafter shall you see: For it is meet that the wicked and Reprobate should feel how terrible the judgement seat of God is,
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1726
and how great his power is to throw them headlong into hell, when as he setteth him selfe against them.
and how great his power is to throw them headlong into hell, when as he sets him self against them.
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1727
And when Saint Paul also wil speake of the condemnatiō which the wicked & cursed of God shal abide, he saith yt they shal tremble & feare at the countenaunce of his infinite maiestie.
And when Saint Paul also will speak of the condemnation which the wicked & cursed of God shall abide, he Says that they shall tremble & Fear At the countenance of his infinite majesty.
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1728
Since thē it is so, let vs learne to humble our selues before our Lord Iesus, let vs not looke to beholde with the eye the maiestie which he wyll shew at his last comming,
Since them it is so, let us Learn to humble our selves before our Lord Iesus, let us not look to behold with the eye the majesty which he will show At his last coming,
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1729
but let vs looke vpon him at this day as our King and as he is head of the Angelles and of all creatures,
but let us look upon him At this day as our King and as he is head of the Angels and of all creatures,
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and receiue him as our souereigne Prince:
and receive him as our sovereign Prince:
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giuing vnto him that honour which to him belongeth, knowing, that since he is made our wisdome, redemption, rightuousnesse,
giving unto him that honour which to him belongeth, knowing, that since he is made our Wisdom, redemption, righteousness,
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and holinesse in God his father, that to him wee must giue all praise, and be filled with the fulnesse which we must draw out of him.
and holiness in God his father, that to him we must give all praise, and be filled with the fullness which we must draw out of him.
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And therfore let vs be well aduised to doo this honour vnto our Lord Iesus Christ,
And Therefore let us be well advised to do this honour unto our Lord Iesus christ,
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although we sée not at this day his iudgment seat set vp:
although we see not At this day his judgement seat Set up:
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but let vs beholde it with the eyes of faith, and beséeche God to inlightē vs with his holy spirite, that we may be strengthened to call vpon him in the last hour,
but let us behold it with the eyes of faith, and beseech God to inlighten us with his holy Spirit, that we may be strengthened to call upon him in the last hour,
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so that it may carye vs beyonde all our wittes and vnderstandings, that we might so glorifie our Lorde Iesus Christ at this day as he deserueth.
so that it may carry us beyond all our wits and understandings, that we might so Glorify our Lord Iesus christ At this day as he deserves.
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And this is the effect which we are to kéepe in minde.
And this is the Effect which we Are to keep in mind.
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But as concerning that which is sayde, yt Cayphas and the Priestes condemned him to death, let vs learne, not to feare the obstinate bouldnesse of the vngodlye, and enemies of the trueth.
But as Concerning that which is said, that Caiaphas and the Priests condemned him to death, let us Learn, not to Fear the obstinate boldness of the ungodly, and enemies of the truth.
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Now, this is a very necessary doctrine for vs at this day:
Now, this is a very necessary Doctrine for us At this day:
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for wee sée the mightie men of this world, with open mouth speake euill of the Gospell:
for we see the mighty men of this world, with open Mouth speak evil of the Gospel:
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yea we sée some euen amidst vs which professe the Gospel, and would be taken for people reformed,
yea we see Some even amid us which profess the Gospel, and would be taken for people reformed,
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and from whom, as it should séeme, there commeth nothing els out of their mouths but the Gospell, who notwithstanding lyke Deuilles incarnate,
and from whom, as it should seem, there comes nothing Else out of their mouths but the Gospel, who notwithstanding like Devils incarnate,
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or rather lyke wylde and cruell beastes whom Satan possesseth, do condemne the doctrine of the Gospell.
or rather like wild and cruel beasts whom Satan Possesses, do condemn the Doctrine of the Gospel.
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And we néede not go verie far to sée al these things.
And we need not go very Far to see all these things.
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Wherfore that we might be strengthned against such offences, and learne, alwaies to glorifie our God:
Wherefore that we might be strengthened against such offences, and Learn, always to Glorify our God:
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Let Cayphas and such lyke vomit out their blasphemies as much as they lust, and say that Iesus Christ is worthy of death,
Let Caiaphas and such like vomit out their Blasphemies as much as they lust, and say that Iesus christ is worthy of death,
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& must hold his peace at such a poynt, because it is naught.
& must hold his peace At such a point, Because it is nought.
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And let them also infect the ayre with their villanous and damnable blasphemies neuer so much:
And let them also infect the air with their villainous and damnable Blasphemies never so much:
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yet let vs hold vs to this saying of our Lord Iesus Christ:
yet let us hold us to this saying of our Lord Iesus christ:
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that although we at this day so falsely condemne his trueth, and stand in doubt of it,
that although we At this day so falsely condemn his truth, and stand in doubt of it,
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and that it be also falsified, euill spoken of, and turned cleane contrary to the meaning thereof,
and that it be also falsified, evil spoken of, and turned clean contrary to the meaning thereof,
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yet is he, strong and mightie inough to defende it, and let vs paciently looke for his apparaunce, for our redemption.
yet is he, strong and mighty enough to defend it, and let us patiently look for his appearance, for our redemption.
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And in the meane while, let vs al learne to humble our selues, & giue hym all the glory,
And in the mean while, let us all Learn to humble our selves, & give him all the glory,
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since it was his wyll so to abase him selfe, and to make him selfe of no reputation in the world for our saluation.
since it was his will so to abase him self, and to make him self of no reputation in the world for our salvation.
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Let vs now fall downe before the maiestie of our good God and acknowledge our offences, beséeching him to cause vs more & more so to féele them,
Let us now fallen down before the majesty of our good God and acknowledge our offences, beseeching him to cause us more & more so to feel them,
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as that wee may bee brought with true confession, to séeke for the grace of our Lord Iesus Christ,
as that we may be brought with true Confessi, to seek for the grace of our Lord Iesus christ,
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1757
as behoueth vs to doo, & come vnto hym lyke famished & hungry soules, & make accompt, that the benefits which he hath purchased for vs, are not to be valued, to the end to make vs féele our selues to bee so much the more bound vnto him, that we might thereby be stirred vp to giue our selues wholy to worship him,
as behooves us to do, & come unto him like famished & hungry Souls, & make account, that the benefits which he hath purchased for us, Are not to be valued, to the end to make us feel our selves to be so much the more bound unto him, that we might thereby be stirred up to give our selves wholly to worship him,
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1758
and be displeased with our sins & iniquities, vntil such time as we be euen ashamed of them and that God hath mercy & compassion vpon vs,
and be displeased with our Sins & iniquities, until such time as we be even ashamed of them and that God hath mercy & compassion upon us,
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1759
and not suffer vs when we are once come vnto hym, neuer to forsake hym,
and not suffer us when we Are once come unto him, never to forsake him,
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1760
but to be more and more confirmed towardes him, and not to care for what soeuer offences the Deuil shal lay before vs:
but to be more and more confirmed towards him, and not to care for what soever offences the devil shall lay before us:
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and that we might in such sort perseuer vnto the ende in the confession of his Gospell,
and that we might in such sort persever unto the end in the Confessi of his Gospel,
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as that our Lorde Iesus Christ might acknowledge and allow vs at the latter day for his Schollers.
as that our Lord Iesus christ might acknowledge and allow us At the latter day for his Scholars.
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Now, that it would not onely please hym to bestow vpon vs this grace. &c.
Now, that it would not only please him to bestow upon us this grace. etc.
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The fourth Sermon of the passion. Matthew Cap. xxvi. 67 Then spatte they in his face, and buffeted him, and other smot him with their roddes.
The fourth Sermon of the passion. Matthew Cap. xxvi. 67 Then spat they in his face, and buffeted him, and other smote him with their rods.
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68 Saying, prophesie vnto vs O Christ, who is he that smote thee. 69 Peter sate without in the hall:
68 Saying, prophesy unto us O christ, who is he that smote thee. 69 Peter sat without in the hall:
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and a Mayde came vnto hym, sayinge, thou also waste with Iesus of Galyle. 70 But hee denied before them all, sayinge, I woat not what thou sayest.
and a Maid Come unto him, saying, thou also waste with Iesus of Galilee. 70 But he denied before them all, saying, I woat not what thou Sayest.
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71 And when he went out into the Porche, another Mayde saw hym, and sayde vnto them that were there, this man was also with Iesus of Nazareth.
71 And when he went out into the Porch, Another Maid saw him, and said unto them that were there, this man was also with Iesus of Nazareth.
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72 And againe he denied with an othe, sayinge, I knowe not the man.
72 And again he denied with an other, saying, I know not the man.
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73 So after a while, came vnto him they that stood by, and sayd vnto Peter,
73 So After a while, Come unto him they that stood by, and said unto Peter,
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Surely ▪ thou art also one of them, for euen thy speach bewraieth thee.
Surely ▪ thou art also one of them, for even thy speech bewrayeth thee.
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74 Then began he to curse himselfe, and to sweare, sayinge, I knowe not the man, and immediatlye the Cocke crew.
74 Then began he to curse himself, and to swear, saying, I know not the man, and immediately the Cock crew.
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75 Then Peter remembred the wordes of Iesus, whiche had sayde vnto him, before the Cock crow, thou shalt denye mee thrise.
75 Then Peter remembered the words of Iesus, which had said unto him, before the Cock crow, thou shalt deny me thrice.
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So he went out and wept bitterly. Chapter xxvij. 1 When the morning was come, all the chiefe Priestes, and Elders of the people, tooke counsell againste Iesus, to put him to death.
So he went out and wept bitterly. Chapter xxvij. 1 When the morning was come, all the chief Priests, and Elders of the people, took counsel against Iesus, to put him to death.
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2 And led hym away bound, and deliuered him vnto Pontius Pylate the Gouernour. 3 Then, when Iudas whiche betrayed hym, sawe that hee was condemned he repented himselfe,
2 And led him away bound, and Delivered him unto Pontius Pilate the Governor. 3 Then, when Iudas which betrayed him, saw that he was condemned he repented himself,
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and brought againe the thyrtie peeces of Siluer, to the chiefe Priestes and Elders. 4 Saying, I haue sinned betrayinge the innocent blood.
and brought again the thyrtie Pieces of Silver, to the chief Priests and Elders. 4 Saying, I have sinned betraying the innocent blood.
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1776
But they sayde, what is that to vs? looke thou to it.
But they said, what is that to us? look thou to it.
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5 And when he had cast downe the Siluer peeces in the temple, he departed and hanged him selfe.
5 And when he had cast down the Silver Pieces in the temple, he departed and hanged him self.
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6 And the chiefe priests tooke the Siluer peeces, and saide, it is not lawfull for vs to put them into the treasurie,
6 And the chief Priests took the Silver Pieces, and said, it is not lawful for us to put them into the treasury,
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1779
because it is the price of blood.
Because it is the price of blood.
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1780
7 And they tooke counsell, and bought with them a potters fielde, for the buriall of Straungers.
7 And they took counsel, and bought with them a potters field, for the burial of Strangers.
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1781
8 Wherefore, that fielde is called, the field of blood, vntill this day.
8 Wherefore, that field is called, the field of blood, until this day.
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1782
9 (Then was fulfilled that whiche was spoken by Ieremiah the Prophet, saying, and they tooke their siluer peeces, the price of him that was valued, whom they of the children of Israel valued.
9 (Then was fulfilled that which was spoken by Jeremiah the Prophet, saying, and they took their silver Pieces, the price of him that was valued, whom they of the children of Israel valued.
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1783
10 And they gaue them for the potters fielde, as the Lorde appoynted mee.)
10 And they gave them for the potters field, as the Lord appointed me.)
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1784
11 And Iesus stood before the Gouernour, and the Gouernour asked him, sayinge, Art thou the Kinge of the Iewes? Iesus saide vnto him, thou saist it. &c.
11 And Iesus stood before the Governor, and the Governor asked him, saying, Art thou the King of the Iewes? Iesus said unto him, thou Sayest it. etc.
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1785
AS Saint Paul telleth vs that the preaching of the Gospell is a sauour of life vnto those whom God hath called to be saued, AS Saint Paul Telleth us that the preaching of the Gospel is a savour of life unto those whom God hath called to be saved,
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1786
and a sauour of death vnto the reprobate which perish:
and a savour of death unto the Reprobate which perish:
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euen so haue wee héere also two notable examples set before vs, and worthy the remembraunce, to shewe that the death and passion of the sonne of God, was saluation vnto the one,
even so have we Here also two notable Examples Set before us, and worthy the remembrance, to show that the death and passion of the son of God, was salvation unto the one,
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1788
and a condemnation to the other.
and a condemnation to the other.
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1789
For in the fall of Peter, wee sée what the worke was, which must draw him from out the bottomlesse death, wherinto he fell headlong.
For in the fallen of Peter, we see what the work was, which must draw him from out the bottomless death, whereinto he fell headlong.
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1790
For, as much as in hym lay, he banished himselfe the heauenly kingdome, estraunged him selfe from all hope of saluation,
For, as much as in him lay, he banished himself the heavenly Kingdom, estranged him self from all hope of salvation,
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1791
and cut hym selfe cleane of from the Churche, as a rotten member.
and Cut him self clean of from the Church, as a rotten member.
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1792
And yet the death of our Lorde Iesus Christ was it, that must doo hym good, although he deserued it not.
And yet the death of our Lord Iesus christ was it, that must do him good, although he deserved it not.
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1793
And as for Iudas, it is saide, that when hee sée our Lorde Iesus Christ to be condēned, he desperatly hung himself.
And as for Iudas, it is said, that when he see our Lord Iesus christ to be condemned, he desperately hung himself.
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1794
Now, he should (as we haue said) haue taken a good hart wt hym, to haue put his trust in God, by reason of the condemnation of our Lorde Iesus Christ:
Now, he should (as we have said) have taken a good heart with him, to have put his trust in God, by reason of the condemnation of our Lord Iesus christ:
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1795
bicause we are pardoned by the power and vertue thereof.
Because we Are pardoned by the power and virtue thereof.
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1796
Howbeit, it was méete that these two specktacles should héere bee set before vs, to the ende we might the better know, that if we are not called by an especiall grace and fauour, to bee pertakers of the fruite of the death and passion of the sonne of God, it will avayle vs nothing.
Howbeit, it was meet that these two specktacles should Here be Set before us, to the end we might the better know, that if we Are not called by an especial grace and favour, to be partakers of the fruit of the death and passion of the son of God, it will avail us nothing.
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1797
And therfore, it is not enough that our Lord Iesus Christ suffered, without the benefit which he obtayned for vs, bée bestowed vpon vs,
And Therefore, it is not enough that our Lord Iesus christ suffered, without the benefit which he obtained for us, been bestowed upon us,
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1798
& we to haue the full possession therof.
& we to have the full possession thereof.
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1799
And euen then are we most assured of it, whēas we are drawne vnto him by Faith.
And even then Are we most assured of it, whenas we Are drawn unto him by Faith.
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1800
But to the end we might the more perfectly vnderstand the matter, let vs follow the text of the Storye as it is set downe.
But to the end we might the more perfectly understand the matter, let us follow the text of the Story as it is Set down.
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1801
It is sayde, that our Lorde Iesus Christ was shamefully entreated in the house of Cayphas, that they spit in his face, buffeted him and slaunderously skorned him, by callinge him a Prophet.
It is said, that our Lord Iesus christ was shamefully entreated in the house of Caiaphas, that they spit in his face, buffeted him and slanderously scorned him, by calling him a Prophet.
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1802
Now, all this, was to let vs vnderstand, that what soeuer he suffered in in his owne person, was to deliuer and frée vs before God and his Angels.
Now, all this, was to let us understand, that what soever he suffered in in his own person, was to deliver and free us before God and his Angels.
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1803
For there néedeth no spitting in our face, to cause vs appeare before God, spotted and blemished,
For there needeth no spitting in our face, to cause us appear before God, spotted and blemished,
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1804
because we are not onely deformed and ougly by reason of our sinnes, but also full of abhominable infections.
Because we Are not only deformed and ugly by reason of our Sins, but also full of abominable infections.
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1805
Moreouer, we héere sée how that the Sonne of God the derye liuely Image of his Father, in whom his glorye and maiestie shineth, hath suffered all these shames, that wee might now appeare before God in his name to obtayne fauour and grace,
Moreover, we Here see how that the Son of God the derye lively Image of his Father, in whom his glory and majesty shines, hath suffered all these shames, that we might now appear before God in his name to obtain favour and grace,
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1806
and thereby acknowledge vs as his Children, being cleane voyde of all spots & blemishes. And this is it which we are to consider of, in this fyrst place.
and thereby acknowledge us as his Children, being clean void of all spots & blemishes. And this is it which we Are to Consider of, in this fyrst place.
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1807
Now let vs come to the fall of Peter.
Now let us come to the fallen of Peter.
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1808
It is sayde, That when a Mayd saw him, she tolde him that he was one of Iesus Disciples, but he denied it.
It is said, That when a Maid saw him, she told him that he was one of Iesus Disciples, but he denied it.
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1809
And that an other Mayde tolde him the like tale, and he agayne denied it.
And that an other Maid told him the like tale, and he again denied it.
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1810
Afterwarde, diuers pressed him with it, and vrged it more vpon him, and then hée began to sweare and curse him selfe,
Afterward, diverse pressed him with it, and urged it more upon him, and then he began to swear and curse him self,
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1811
as if he should haue saide, I pray God I bee damned and come to naught,
as if he should have said, I pray God I be damned and come to nought,
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1812
and the earth open and swallow mée vp, If I know him.
and the earth open and swallow me up, If I know him.
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1813
Héere then we sée how horribly and gréeuouslye Peter fell thrise, which ought greatly to feare vs in reading of the Story.
Here then we see how horribly and gréeuouslye Peter fell thrice, which ought greatly to Fear us in reading of the Story.
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1814
Now, we know how zealous hee was:
Now, we know how zealous he was:
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1815
Moreouer our Lorde Iesus Christ commended him, and was called Péeter to signifie vnto vs the constancy of his faith: Moreover our Lord Iesus christ commended him, and was called Péeter to signify unto us the constancy of his faith:
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1816
he was brought vp in a very good Schoole, and he had heard this doctrine taught, whosoeuer denieth mée before men, I wyll also denie him before my father which is in heauen.
he was brought up in a very good School, and he had herd this Doctrine taught, whosoever Denieth me before men, I will also deny him before my father which is in heaven.
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1817
And yet we sée how he fell. And héere euery of vs hath good occasion to tremble and be afearde:
And yet we see how he fell. And Here every of us hath good occasion to tremble and be afeard:
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1818
because Peters weaknesse was no greater then ours, if we be not holpen from aboue:
Because Peter's weakness was no greater then ours, if we be not helped from above:
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1819
wherfore, in the first place we sée, how fraile we are, so soone as God taketh his hande from vs. For mention is not héere made of a skorner,
Wherefore, in the First place we see, how frail we Are, so soon as God Takes his hand from us For mention is not Here made of a skorner,
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1820
nor of a prophane man, neither yet of one who had not tasted of the gospel,
nor of a profane man, neither yet of one who had not tasted of the gospel,
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1821
nor that feared God, or yet reuerenced our Lord Iesus Christ. But it was all cleane contrarye:
nor that feared God, or yet reverenced our Lord Iesus christ. But it was all clean contrary:
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1822
because there were excellent giftes in Peter.
Because there were excellent Gifts in Peter.
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1823
For the sonne of God fayde vnto him, Fleshe and blood hath not reuealed these things vnto thée, For the son of God said unto him, Flesh and blood hath not revealed these things unto thee,
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1824
but my father which is in heauen. We sée then that the holy ghost was in Peter.
but my father which is in heaven. We see then that the holy ghost was in Peter.
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1825
And yet what a combat had he about the denyinge of our Lord Iesus? yea with a silly Mayd.
And yet what a combat had he about the denying of our Lord Iesus? yea with a silly Maid.
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1826
But if a man, had so spoken vnto him, or if some honorable personage had made him afeard, he might haue had some coulor for himselfe,
But if a man, had so spoken unto him, or if Some honourable personage had made him afeard, he might have had Some colour for himself,
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1827
but we sée yt a poore Mayd was enough to cause him forsake the hope of lyfe and saluation.
but we see that a poor Maid was enough to cause him forsake the hope of life and salvation.
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1828
Let vs therefore looke vpon the person of Péeter, and we shal sée that God had néede to strengthē vs euery mynute of an howre,
Let us Therefore look upon the person of Péeter, and we shall see that God had need to strengthen us every mynute of an hour,
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1829
because we are not els able to abide it:
Because we Are not Else able to abide it:
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1830
and although we haue laboured to come néere vnto his maiestie, and that wee haue done many vertuous déedes,
and although we have laboured to come near unto his majesty, and that we have done many virtuous Deeds,
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1831
yet shall we, in the turning of an hande, be altogether chaunged, without God continueth in vs an inuincible constancie,
yet shall we, in the turning of an hand, be altogether changed, without God Continueth in us an invincible constancy,
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1832
& therfore let vs learne to put Paules admonition in practise, which is this let him that thinketh he standeth, beware he falleth not.
& Therefore let us Learn to put Paul's admonition in practice, which is this let him that Thinketh he Stands, beware he falls not.
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1833
It is very true, we are not able to vphold our selues, but let vs runne vnto him that hath the meane to do it:
It is very true, we Are not able to uphold our selves, but let us run unto him that hath the mean to do it:
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1834
and in the meane while, let vs (as Saint Paul sayeth in another place) walk most humbly:
and in the mean while, let us (as Saint Paul Saith in Another place) walk most humbly:
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1835
since it is God that giueth both to wyll and to perfourme, and that of his frée mercy and goodnesse.
since it is God that gives both to will and to perform, and that of his free mercy and Goodness.
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1836
For thus it is sayde, make an ende of your saluation in feare and in trembling:
For thus it is said, make an end of your salvation in Fear and in trembling:
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1837
as if he should haue sayd, put a part from you all presumption and negligence Now,
as if he should have said, put a part from you all presumption and negligence Now,
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1838
when wee sée how many wayes we haue néede of Gods helpe, is it not good reason that we should stand vpon our garde,
when we see how many ways we have need of God's help, is it not good reason that we should stand upon our guard,
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1839
and not presume any whit of our owne strength, but carefully night and daye call vpon him,
and not presume any whit of our own strength, but carefully night and day call upon him,
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1840
and put our selues into his keeping and gouernment. And we are besides to weigh and consider, that although the temptations be not great,
and put our selves into his keeping and government. And we Are beside to weigh and Consider, that although the temptations be not great,
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1841
yet wold they soone oppresse vs, if God of his grace dyd not helpe, and remedy them.
yet would they soon oppress us, if God of his grace did not help, and remedy them.
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1842
And they who thinke them selues most bould, when they are farre from blowes, become euen lyke white lyuered souldiers,
And they who think them selves most bold, when they Are Far from blows, become even like white lyuered Soldiers,
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1843
if there blow neuer so small a wind.
if there blow never so small a wind.
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1844
In very déede if God assist vs, we are sure to stande fast, although there arise neuer so great tempestes.
In very deed if God assist us, we Are sure to stand fast, although there arise never so great tempests.
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1845
For we vnderstande by the similitude which our Lorde Iesus Christe bringeth in that if an house bee buylt vpon a rock,
For we understand by the similitude which our Lord Iesus Christ brings in that if an house be built upon a rock,
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1846
although there come neuer so great rage of winds and waters, yet will it stand faste:
although there come never so great rage of winds and waters, yet will it stand fast:
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1847
But that which is built vpon the sand wyll haue a great fall and soone decay.
But that which is built upon the sand will have a great fallen and soon decay.
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1848
So then when we shall be built vpon God, and that hee shall holde vs with his mighty hand, we may very well abide great and stout alarmes:
So then when we shall be built upon God, and that he shall hold us with his mighty hand, we may very well abide great and stout alarms:
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1849
But if there were no enemye at all to fighte against vs, yet shoulde wee bee soone ouerthrowne,
But if there were no enemy At all to fight against us, yet should we be soon overthrown,
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1850
if God once holde hymselfe farre from vs, and taketh from vs his hande as wee haue séene by Peter.
if God once hold himself Far from us, and Takes from us his hand as we have seen by Peter.
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1851
But hee hath done a great deale worsse, for hee denyed not our Lorde Iesus Christ for once,
But he hath done a great deal Worse, for he denied not our Lord Iesus christ for once,
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1852
but as often as hee was asked the question.
but as often as he was asked the question.
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1853
We sée, that hee forced not to passe continually from euill to worse, as to fall to cursing,
We see, that he forced not to pass continually from evil to Worse, as to fallen to cursing,
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1854
whenas he prayd God that hée would curse him, and swallow him vp into the pyt of Hell.
whenas he prayed God that he would curse him, and swallow him up into the pit of Hell.
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1855
And therfore when wee sée this, let vs vnderstand, that hee whiche falleth, whenas he had most néede to stande vp, will throw him selfe continually downe into a greater depth of destruction,
And Therefore when we see this, let us understand, that he which falls, whenas he had most need to stand up, will throw him self continually down into a greater depth of destruction,
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1856
yea euen vnto his vtter ouerthrow for euer, without God helpe to remedy him. Thus we sée what our estate and condition is:
yea even unto his utter overthrow for ever, without God help to remedy him. Thus we see what our estate and condition is:
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1857
for euen from the beginning it is a wōder to see how we flatter our selues of our owne strength and therefore our Lord Iesus sheweth vs by proofe that it is nothinge,
for even from the beginning it is a wonder to see how we flatter our selves of our own strength and Therefore our Lord Iesus shows us by proof that it is nothing,
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1858
and that whensoeuer there bloweth neuer so litle a winde, we are soone ouerthrowne.
and that whensoever there blows never so little a wind, we Are soon overthrown.
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1859
And yet wee perswade our selues, that we are able to stand as of our selues:
And yet we persuade our selves, that we Are able to stand as of our selves:
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1860
But we doo but al this while encrease our owne sorrow, adding sinne to sinne, and excéede more gréeuously in wickednesse.
But we do but all this while increase our own sorrow, adding sin to sin, and exceed more grievously in wickedness.
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1861
If Saint Peter had bene tēpted an hundred times, in a day, he would haue denied Iesus Christe an hundred tymes,
If Saint Peter had be tempted an hundred times, in a day, he would have denied Iesus Christ an hundred times,
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1862
and a thowsande in the head of it. Loe in what case he had bene, if God had not had compassion vpon him:
and a thowsande in the head of it. Loe in what case he had be, if God had not had compassion upon him:
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1863
but he spared hym, and woulde not proue him any further.
but he spared him, and would not prove him any further.
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1864
Surely, these thrée fals which are heere spoken of, are euen enow to shew vs an horrible example,
Surely, these thrée falls which Are Here spoken of, Are even enough to show us an horrible Exampl,
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1865
and to make ye haires of our head stand vpright, to sée peter so forget him selfe the third time,
and to make you hairs of our head stand upright, to see peter so forget him self the third time,
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1866
and become a very beast in the denying of his saluation.
and become a very beast in the denying of his salvation.
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1867
But ouer and besides this, wee are to marke that if hee had bene troubled with any other temptations, hee woulde none otherwise haue resisted them,
But over and beside this, we Are to mark that if he had be troubled with any other temptations, he would none otherwise have resisted them,
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1868
and that had bene to haue cast him to the déepest place of hell, if God had not so greatly fauoured him.
and that had be to have cast him to the Deepest place of hell, if God had not so greatly favoured him.
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1869
And thus wee sée what profyt wee are to prick out of this doctrine.
And thus we see what profit we Are to prick out of this Doctrine.
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1870
Now, we heare not these thinges, to the ende we should iudge Peter, and condemne his cowardlynesse.
Now, we hear not these things, to the end we should judge Peter, and condemn his cowardlynesse.
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1871
Yet may we in trueth iustly doe it:
Yet may we in truth justly do it:
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1872
But yet by the way, wee must in the first place learne, that in knowing our weakenesse, we might likewise vnderstande that there is nothing in vs,
But yet by the Way, we must in the First place Learn, that in knowing our weakness, we might likewise understand that there is nothing in us,
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1873
and not be proudlye puffed vp, by attributing to our selues through a vaine and foolishe opinion, any power or strength.
and not be proudly puffed up, by attributing to our selves through a vain and foolish opinion, any power or strength.
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1874
And in the meane while, let vs also know, that for so much as ye deuil hath so many waies, to deuise our destructiō yt he wil soone compasse vs, séeing S. Peter fel whē there was no shew of it.
And in the mean while, let us also know, that for so much as you Devil hath so many ways, to devise our destruction that he will soon compass us, seeing S. Peter fell when there was no show of it.
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1875
And besides, let vs at last vnderstande that our Lord Iesus hath compassion vpon vs, when hee will not suffer vs to bée tempted aboue our strengthes.
And beside, let us At last understand that our Lord Iesus hath compassion upon us, when he will not suffer us to been tempted above our strength's.
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1876
For it is certayne, that ye mischiefe wyll be so much the more séene, and we shall vnderstand that after we haue committed one offence, wee shall be ready to redouble it,
For it is certain, that you mischief will be so much the more seen, and we shall understand that After we have committed one offence, we shall be ready to redouble it,
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1877
and neuer haue ende, except he, through his goodnesse holde vs in. And thus we see all the thinges whiche héere are to bee obserued.
and never have end, except he, through his Goodness hold us in. And thus we see all the things which Here Are to be observed.
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1878
But by the way it is saide, That after Peter heard the Cock crowe and (as S. Luke reciteth it) after that Iesus Christ had looked vpon him, he went out and wept bitterly.
But by the Way it is said, That After Peter herd the Cock crow and (as S. Lycia reciteth it) After that Iesus christ had looked upon him, he went out and wept bitterly.
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1879
Vpon this conclusion, it is shewed vs (as I haue before said) that the death and passion of our Lord Iesus Christ had presently brought forth her effect & power, for so much as Peter was raysed vp from so horrible a fall.
Upon this conclusion, it is showed us (as I have before said) that the death and passion of our Lord Iesus christ had presently brought forth her Effect & power, for so much as Peter was raised up from so horrible a fallen.
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1880
For, was not this a miracle, that God should haue compassion on him, and that he had already obtayned mercy,
For, was not this a miracle, that God should have compassion on him, and that he had already obtained mercy,
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1881
after hee had committed so detest able a falt? we haue sayde that it could not bée excused by ignoraunce,
After he had committed so detest able a fault? we have said that it could not been excused by ignorance,
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1882
as if it had bene a small falt? to denye Iesus Christe:
as if it had be a small fault? to deny Iesus Christ:
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1883
for it was saide, and tolde him, that if he rendered not a reason and a testimony of his faith before men, he was worthy to bee altogether rased from before the Angelles of God, and his name blotted out of the booke of lyfe:
for it was said, and told him, that if he rendered not a reason and a testimony of his faith before men, he was worthy to be altogether rased from before the Angels of God, and his name blotted out of the book of life:
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1884
and yet he made no reckoning to redéeme this miserable and transitory lyfe, with so villanous and straunge a denyal:
and yet he made no reckoning to Redeem this miserable and transitory life, with so villainous and strange a denial:
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1885
not being called to come before ye iudges.
not being called to come before you judges.
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1886
He was not extreamely questioned withall, for it was but a Mayde that spoke to him:
He was not extremely questioned withal, for it was but a Maid that spoke to him:
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1887
and if they had dealt somewhat more roughlye with hym, the very worst had béene this, they woulde haue but scourged and beaten him lyke a miserable wretched caytife.
and if they had dealt somewhat more roughly with him, the very worst had been this, they would have but scourged and beaten him like a miserable wretched caitiff.
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1888
And yet he styl forgot the feare of God.
And yet he still forgotten the Fear of God.
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1889
Wherfore, when we sée this, let vs so much the more thinke of our selues, that it must néedes be that God would powre out the infinite treasures of his goodnesse,
Wherefore, when we see this, let us so much the more think of our selves, that it must needs be that God would pour out the infinite treasures of his Goodness,
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1890
whenas he made Peter to be a pertaker of the fruite of the death and passion of his sonne.
whenas he made Peter to be a partaker of the fruit of the death and passion of his son.
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1891
Héere is thē a myracle, to cause vs all to be in an admiration, that Peter obtayned forgiuenesse for so hainous an offence: as appeareth by his repentance.
Here is them a miracle, to cause us all to be in an admiration, that Peter obtained forgiveness for so heinous an offence: as appears by his Repentance.
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1892
For this is most sure, that if a man be touched to the quicke, after hee hath fallen,
For this is most sure, that if a man be touched to the quick, After he hath fallen,
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1893
and wéepeth and growneth before God for his pardon, it is a token that God hath already receiued him,
and weepeth and growneth before God for his pardon, it is a token that God hath already received him,
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1894
and reconciled him vnto him selfe.
and reconciled him unto him self.
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1895
For repentaunce, is a singuler gift procéeding from the holy Ghost, shewing vs that god is mercyfull vnto vs,
For Repentance, is a singular gift proceeding from the holy Ghost, showing us that god is merciful unto us,
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1896
& would not haue vs to perish, but draweth vs vnto him self. And this we sée to be in Peter:
& would not have us to perish, but draws us unto him self. And this we see to be in Peter:
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1897
wherfore it foloweth, yt the death and passion of our Lord Iesus Christ was already available vnto him,
Wherefore it Followeth, that the death and passion of our Lord Iesus christ was already available unto him,
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1898
after a wonderful maner, as hath bene before saide.
After a wondered manner, as hath be before said.
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1899
But let vs héere in the first place note, that S. Peter aboad still sleepy and blockishe,
But let us Here in the First place note, that S. Peter abode still sleepy and blockish,
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1900
vntill such time as he perceiued the token which our Lord Iesus had tolde him of, to wit, that the Cock should not crow till he had denied him thrise,
until such time as he perceived the token which our Lord Iesus had told him of, to wit, that the Cock should not crow till he had denied him thrice,
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1901
or els that the Cocke should not crow the second time, before Peter had made his thrée denials.
or Else that the Cock should not crow the second time, before Peter had made his thrée denials.
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1902
Since then it is so, if our Lord Iesus Christ had not forewarned him, he had stoode styff in his sin,
Since then it is so, if our Lord Iesus christ had not forewarned him, he had stood styff in his since,
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1903
& bene plunged alwaies in destructiō, knowing yt we had neede to be stil called vpon whēas we haue commited any offence.
& be plunged always in destruction, knowing that we had need to be still called upon whenas we have committed any offence.
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1904
For if God should take away his grace from vs, & not exhort vs to turne vnto him, without doubte, Satan would preuent vs,
For if God should take away his grace from us, & not exhort us to turn unto him, without doubt, Satan would prevent us,
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1905
and al our sences would become blockish, so that we should haue no one good motiō to returne into ye way of saluation.
and all our Senses would become blockish, so that we should have no one good motion to return into you Way of salvation.
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1906
And this is it which we are ouer & besides, to beholde in the person of Peter.
And this is it which we Are over & beside, to behold in the person of Peter.
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1907
But when S. Luke telleth ye Iesus Christ looked on him, we are héereby the better taught, yt it is not enough that we be pricked forward,
But when S. Lycia Telleth the Iesus christ looked on him, we Are hereby the better taught, that it is not enough that we be pricked forward,
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1908
and be pulled by the eare to returne vnto God, but Iesus christ must also cast his looke & countenance vpon vs. Now, this is true, that he speaketh not heere,
and be pulled by the ear to return unto God, but Iesus Christ must also cast his look & countenance upon us Now, this is true, that he speaks not Here,
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1909
but of ye looke of the eyes: but although our Lord Iesus be not conuersaunt wc vs in a visible maner:
but of you look of the eyes: but although our Lord Iesus be not conversant which us in a visible manner:
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1910
yet without doubt, vntil such time as he casteth his eie vpon vs, we shal be altogether dulled in our sinnes,
yet without doubt, until such time as he Cast his eye upon us, we shall be altogether dulled in our Sins,
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1911
& neuer think ether of wéeping or groning, & although wee haue prouoked the wrath of God,
& never think either of weeping or groaning, & although we have provoked the wrath of God,
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1912
& although he hath bent his bow, and drawn his sword, yet wyll we still be negligent,
& although he hath bent his bow, and drawn his sword, yet will we still be negligent,
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1913
vntil such time as our Lorde Iesus christ causeth vs to féele yt he hath not forgotten vs,
until such time as our Lord Iesus Christ Causes us to feel that he hath not forgotten us,
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1914
& would not haue vs perish, but wyll draw vs out of destruction.
& would not have us perish, but will draw us out of destruction.
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And to proue this to be so, we dayly heare Sermons, by which we are exhorted to repentaunce:
And to prove this to be so, we daily hear Sermons, by which we Are exhorted to Repentance:
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1916
but how are we touched with them? nether were there euer, any mo admonitions:
but how Are we touched with them? neither were there ever, any more admonitions:
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1917
and besides, doo not al thē creatures of God stirre vs vp to come vnto him? surelye,
and beside, do not all them creatures of God stir us up to come unto him? surely,
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1918
if there were but one drop of wisdome in our mindes, would not the very rising of the Sunne call vs to an acknowledgement of the worship of God.
if there were but one drop of Wisdom in our minds, would not the very rising of the Sun call us to an acknowledgement of the worship of God.
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1919
And besides, if we beholde how the earth and the Elements doo their duties, and the beastes and trées theirs, this were enough to shew vs that we must submit our selues vnto his maiestie, to the end he might be gloryfyed in vs:
And beside, if we behold how the earth and the Elements do their duties, and the beasts and trees theirs, this were enough to show us that we must submit our selves unto his majesty, to the end he might be glorified in us:
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1920
and yet we thinke no whit at all of it. But the Cock may crow as lowde as hee lust, and not ye Cocke alone,
and yet we think no whit At all of it. But the Cock may crow as loud as he lust, and not the Cock alone,
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1921
but God also causeth al his creatures both in heauen and earth to crye out, to exhort vs to come vnto him:
but God also Causes all his creatures both in heaven and earth to cry out, to exhort us to come unto him:
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1922
and that which is more, he vouchsafeth to open his holy mouth both by his law, Prophets,
and that which is more, he vouchsafeth to open his holy Mouth both by his law, prophets,
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1923
& Gospel, and saieth vnto vs, returne vnto mee O yée people: and yet we sée our selues to be so dull and blockish, as is monstrous.
& Gospel, and Saith unto us, return unto me Oh the people: and yet we see our selves to be so dull and blockish, as is monstrous.
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1924
And therefore our Lorde Iesus Christ must looke vpon vs with his eye of mercy,
And Therefore our Lord Iesus christ must look upon us with his eye of mercy,
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1925
as hée dyd vpon Péeter, that he might draw out of vs true gronings, to be witnesses of our repentaunce.
as he did upon Péeter, that he might draw out of us true groanings, to be Witnesses of our Repentance.
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1926
For, where it is saide, that Peter wept bitterly, it was to this ende to declare vnto vs the sorrow whereof Saint Paul speaketh, that is to saluation,
For, where it is said, that Peter wept bitterly, it was to this end to declare unto us the sorrow whereof Saint Paul speaks, that is to salvation,
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1927
and therefore we should not flye it, but séeke after it & although we naturally desyre to be continually in pleasure,
and Therefore we should not fly it, but seek After it & although we naturally desire to be continually in pleasure,
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1928
and to féele no crosse, yet must we be brought to bee sorrowfull, for when God afflicteth vs, our hartes must néedes bée gréeued in that we haue offended him:
and to feel no cross, yet must we be brought to be sorrowful, for when God afflicts us, our hearts must needs been grieved in that we have offended him:
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1929
for this sorrow bringeth vs to quietnes, & maketh vs to reioyce both before God & the Angels.
for this sorrow brings us to quietness, & makes us to rejoice both before God & the Angels.
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1930
And we shall anone sée that Iudas repented him, but it was after another and diuers maner.
And we shall anon see that Iudas repented him, but it was After Another and diverse manner.
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1931
But we finde by Peters wéeping, that he was greatly displeased with his sinne, and returned forthwith vnto Iesus Christ.
But we find by Peter's weeping, that he was greatly displeased with his sin, and returned forthwith unto Iesus christ.
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1932
We are also to note, that he went out to weepe.
We Are also to note, that he went out to weep.
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1933
Surely, this procéeded of weaknesse, because he was a fearde that the company should sée him repent.
Surely, this proceeded of weakness, Because he was a fearde that the company should see him Repent.
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1934
But be as be may, no doubt of it when he wept by him selfe, it was a good token that hee was touched with his sinne and offence:
But be as be may, no doubt of it when he wept by him self, it was a good token that he was touched with his sin and offence:
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1935
because he sought not to haue men to be witnesses of his repentance, but wept alone before God.
Because he sought not to have men to be Witnesses of his Repentance, but wept alone before God.
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1936
And in this we sée what it is for vs to doo:
And in this we see what it is for us to do:
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1937
for if we onely bewaile our sinnes and transgressions in the sight of men, by this we shew our hypocrysie:
for if we only bewail our Sins and transgressions in the sighed of men, by this we show our Hypocrisy:
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1938
but when we withdraw our selues from company and examine our sinnes and offences, and be then sorrowfull, that argueth that we are no hypocrites,
but when we withdraw our selves from company and examine our Sins and offences, and be then sorrowful, that argue that we Are no Hypocrites,
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1939
but that we know who is our Iudge, and doo there beséech him of pardon and forgiunesse, knowing also that it is the office of God, to pull all damned soules out of the pitte of hell.
but that we know who is our Judge, and do there beseech him of pardon and forgiveness, knowing also that it is the office of God, to pull all damned Souls out of the pit of hell.
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1940
And this is the summe which wee are to consider, of that whiche is héere mentioned, of Peters fall,
And this is the sum which we Are to Consider, of that which is Here mentioned, of Peter's fallen,
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1941
and of the thrée denialles, by which hee deserued to bee cleane cut of from the Kingdome of God,
and of the thrée denials, by which he deserved to be clean Cut of from the Kingdom of God,
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1942
if so bee Iesus Christ had not stretched out the power of his death & passion, to bring him to repentaunce,
if so be Iesus christ had not stretched out the power of his death & passion, to bring him to Repentance,
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1943
as héere it came to passe, now, it is saide anone after, that the Priestes and gouernours tooke counsell to condemne hym:
as Here it Come to pass, now, it is said anon After, that the Priests and Governors took counsel to condemn him:
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1944
But because they had no power to doo it, they brought him manacled and bound vnto Pontius Pilate, the gouernour of ye Country, who had authoritie,
But Because they had no power to do it, they brought him manacled and bound unto Pontius Pilate, the governor of the Country, who had Authority,
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1945
After this, it is said in the Gospel, ye Iudas repented him, when he sée ye Iesus Christ was condemned,
After this, it is said in the Gospel, you Iudas repented him, when he see you Iesus christ was condemned,
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1946
and cast them the mony, which he had receued for a reward, for his treachery, & therwt cōfessed his falt.
and cast them the money, which he had received for a reward, for his treachery, & therewith confessed his fault.
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1947
Howbeit, ye priests would not receiue the mony, but bought a field of a Potter, wherin was potters earth, which serued to none other purpose,
Howbeit, you Priests would not receive the money, but bought a field of a Potter, wherein was potters earth, which served to none other purpose,
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1948
for it was good, neither for tyllage nor séede. And this Fielde they bought to burye the dead bodies:
for it was good, neither for tillage nor seed. And this Field they bought to bury the dead bodies:
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1949
whiche they did vnder a coulor of deuotion:
which they did under a colour of devotion:
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1950
for they saide it was not lawfull to put that siluer among the offerings of the temple.
for they said it was not lawful to put that silver among the offerings of the temple.
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1951
And herevpon the Euangelist sayeth, that that which the Prophet had spoken of was accomplished, yt the thirtie pence which the children of Israell valued God at, might bee bestowed vpon a potters yarde.
And hereupon the Evangelist Saith, that that which the Prophet had spoken of was accomplished, that the thirtie pence which the children of Israel valued God At, might be bestowed upon a potters yard.
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1952
Héere we are to consider of that which hath bene before spoken, to wit, that the death and passion of our Lorde Iesus Christ is not effectuall to all men,
Here we Are to Consider of that which hath be before spoken, to wit, that the death and passion of our Lord Iesus christ is not effectual to all men,
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1953
because it is a speciall grace whiche God bestoweth vpon his chosen, whenas hee toucheth them by his holy spirit,
Because it is a special grace which God bestoweth upon his chosen, whenas he touches them by his holy Spirit,
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1954
and although they fal, yet lifteth he them vp agayne, yea & though they stray lyke wandring shéepe,
and although they fall, yet lifts he them up again, yea & though they stray like wandering sheep,
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1955
yet gathereth he them together agayne, and giueth them his hand to bring them to ye fould.
yet gathereth he them together again, and gives them his hand to bring them to you fouled.
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1956
For wee sée how Iudas was cleane rased out from amongst the number of Gods Children,
For we see how Iudas was clean rased out from among the number of God's Children,
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1957
and therfore it was méete his condemnation should bee séene and layde wide open before the face of the whole worlde.
and Therefore it was meet his condemnation should be seen and laid wide open before the face of the Whole world.
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1958
And so let vs learne (as we haue already said) altogether to acknowledge the inestimable goodnesse of our God.
And so let us Learn (as we have already said) altogether to acknowledge the inestimable Goodness of our God.
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1959
For as he hath declared his loue vnto mankynde, when hee spared not his onely begotten sonne,
For as he hath declared his love unto mankind, when he spared not his only begotten son,
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1960
but put him to death for sinners:
but put him to death for Sinners:
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1961
Euen so declareth he vnto vs the especall loue he beareth vs, whenas he toucheth vs with the acknowledging of our sinnes by his holy spirit,
Even so Declareth he unto us the especall love he bears us, whenas he touches us with the acknowledging of our Sins by his holy Spirit,
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1962
and causeth vs to grone, that wee might bee brought vnto him by true repentaunce.
and Causes us to groan, that we might be brought unto him by true Repentance.
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1963
Wherefore, the entraunce whiche wee haue to come vnto our Lorde Iesus Christe, commeth not from our selues,
Wherefore, the Entrance which we have to come unto our Lord Iesus Christ, comes not from our selves,
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1964
but because that God gouerneth vs, & pleaseth to shew his choice. Now, these circumstaunces are greatly to be noted:
but Because that God Governs us, & Pleases to show his choice. Now, these Circumstances Are greatly to be noted:
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1965
wee sée that Iudas who was one of our Lorde Iesus Christ his Disciples, wrought myracles in his name:
we see that Iudas who was one of our Lord Iesus christ his Disciples, wrought Miracles in his name:
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1966
and yet what became of him? let vs learne carefully to feare and walke, and submit our selues wholye vnto our God:
and yet what became of him? let us Learn carefully to Fear and walk, and submit our selves wholly unto our God:
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1967
& beséeche him, not to suffer vs so shamefully to fall, as dyd this miserable man.
& beseech him, not to suffer us so shamefully to fallen, as did this miserable man.
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1968
And agayne, let vs also beséech him, that if we shal fal at any time into the like, to lift vs vp by his power, that we may returne vnto him:
And again, let us also beseech him, that if we shall fall At any time into the like, to lift us up by his power, that we may return unto him:
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1969
not with such repentaunce as Iudas dyd, but with a true and right confession.
not with such Repentance as Iudas did, but with a true and right Confessi.
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1970
For, the wicked as it is said by the prophets Ieremiah and Ezechiel, will laugh God to skorne as much as is possible:
For, the wicked as it is said by the Prophets Jeremiah and Ezechiel, will laugh God to scorn as much as is possible:
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1971
because they take pleasure, & glory in their sinns, and in the end become lyke shameles whores.
Because they take pleasure, & glory in their Sins, and in the end become like shameless whores.
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1972
But yet God at the last maketh them to féele their sinnes, and so terrifieth them as that they chafe and cry out alas:
But yet God At the last makes them to feel their Sins, and so terrifieth them as that they chafe and cry out alas:
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1973
neuerthelesse, they doe not thus of any hope they haue neither doe they present them selues before God:
nevertheless, they do not thus of any hope they have neither doe they present them selves before God:
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1974
But are rather pushed forward with a fury:
But Are rather pushed forward with a fury:
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1975
and flye from him as farre they can, and woulde bee glad to pluck him out of his thorne by the eares.
and fly from him as Far they can, and would be glad to pluck him out of his thorn by the ears.
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1976
For there is no speaking to thē, because they are angry, and rebelliously whet their téeth against him.
For there is no speaking to them, Because they Are angry, and rebelliously whet their tooth against him.
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1977
Howbeit we must be brought to another kinde of repentaunce:
Howbeit we must be brought to Another kind of Repentance:
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1978
whiche is, we must not become like wilde and sauage beastes, séeing we cannot escape the hande and heauy iudgement of God:
which is, we must not become like wild and savage beasts, seeing we cannot escape the hand and heavy judgement of God:
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1979
but let vs confesse our sinne, and abhorre it, and stil draw néere vnto God, with out enforcement:
but let us confess our sin, and abhor it, and still draw near unto God, with out enforcement:
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1980
and worship him willingly, & confesse ye we are worthy of destruction:
and worship him willingly, & confess you we Are worthy of destruction:
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1981
but yet let vs be assured, that although we are guilty of an hundred thousand deathes, that hee will alwayes haue compassion on vs,
but yet let us be assured, that although we Are guilty of an hundred thousand deaths, that he will always have compassion on us,
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1982
for we sée how Peter repented.
for we see how Peter repented.
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1983
But the repentaunce of Iudas ought to shewe vs, that it is not enough that we féele our sinnes, bt we must be fully brought home vnto God.
But the Repentance of Iudas ought to show us, that it is not enough that we feel our Sins, But we must be Fully brought home unto God.
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1984
And this is a very notable thing to consider: because we sée that a great number, and almost all men doo flatter themselues:
And this is a very notable thing to Consider: Because we see that a great number, and almost all men do flatter themselves:
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1985
for they thinke, that if they haue in worde acknowledged their offences, be they neuer so haynous, that they are cleane discharged of them,
for they think, that if they have in word acknowledged their offences, be they never so heinous, that they Are clean discharged of them,
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118
Page 49
1986
as if their mouthes were fully cleansed. Agayne if a man be earnest with them, they think they are offered great wronge.
as if their mouths were Fully cleansed. Again if a man be earnest with them, they think they Are offered great wrong.
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118
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1987
What? saye they, haue I not confessed my falts? and haue I not repented me? And this is al the reckoning that they make of it:
What? say they, have I not confessed my Faults? and have I not repented me? And this is all the reckoning that they make of it:
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1988
as if God were a yong child who would be appeased wt a smiling & dissembling coūtenance, ful of leasing & hipocrysy.
as if God were a young child who would be appeased with a smiling & dissembling countenance, full of leasing & hipocrysy.
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1989
Howbeit this is our cōmon māner, for we would appease god we know not how: euē as it is said with such a repentance as Iudas repēted.
Howbeit this is our Common manner, for we would appease god we know not how: even as it is said with such a Repentance as Iudas repented.
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1990
Wherfore, let vs feare and tremble when God giueth vs warning, & causeth vs to féele our sins,
Wherefore, let us Fear and tremble when God gives us warning, & Causes us to feel our Sins,
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1991
& not stay altogether vpon it: for yt is no true repentance:
& not stay altogether upon it: for that is no true Repentance:
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1992
but this is the true triall by which we must know whether we be true penitent sinners or not:
but this is the true trial by which we must know whither we be true penitent Sinners or not:
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1993
which is, whenas we of our owne accord, séeke to be at peace with God, & forsake not his iudgmēt, yea, seing he receiueth vs to mercy.
which is, whenas we of our own accord, seek to be At peace with God, & forsake not his judgement, yea, sing he receiveth us to mercy.
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1994
Which, he wil do whenas we shal condem our selues: for whsoeuer shal be his own iudge, & condēne himself before God, & before Angels,
Which, he will do whenas we shall condemn our selves: for whsoeuer shall be his own judge, & condemn himself before God, & before Angels,
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1995
& men, ye man I say, shall bée iustified & pardoned, because hee desyreth none other thing but to haue God mercyfull vnto him.
& men, you man I say, shall been justified & pardoned, Because he desireth none other thing but to have God merciful unto him.
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1996
This then is the summe and effect of that which we are héere to obserue.
This then is the sum and Effect of that which we Are Here to observe.
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1997
Now, Iudas must néedes make this confession, because the priests might be so much ye more without excuse.
Now, Iudas must needs make this Confessi, Because the Priests might be so much you more without excuse.
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1998
The Euangelist likewise maketh this recital, that we might the better behold how Satan had blinded al these reprobates:
The Evangelist likewise makes this recital, that we might the better behold how Satan had blinded all these Reprobates:
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1999
and that euery of vs might looke narowly into himselfe.
and that every of us might look narrowly into himself.
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2000
And when God setteth before vs such exampels of his yre & vengeance, and (to be short) that we,
And when God sets before us such exampels of his ire & vengeance, and (to be short) that we,
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2001
like men betwitched, and voyd of sence & reason, become so beastly, as to throw our selues headlonge into an hellishe furie:
like men betwitched, and void of sense & reason, become so beastly, as to throw our selves headlong into an hellish fury:
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2002
This is to make euerye of vs to stoupe, and to cause vs know that wee may oftentimes fall into the same were if not that our God preserueth vs by his grace and goodnesse.
This is to make every of us to stoop, and to cause us know that we may oftentimes fallen into the same were if not that our God Preserveth us by his grace and Goodness.
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2003
But by the way let vs beware that we fight not agaynst our own consciences, as the priestes did:
But by the Way let us beware that we fight not against our own Consciences, as the Priests did:
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2004
for as many as so harden themselues against God, shal in the end fall into such a reprobate sence,
for as many as so harden themselves against God, shall in the end fallen into such a Reprobate sense,
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2005
as that they shall be cleane without all reason:
as that they shall be clean without all reason:
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2006
for, after they haue once so excéeded against GOD, they will also bee past all shame before men.
for, After they have once so exceeded against GOD, they will also be passed all shame before men.
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2007
For it is good reason that the whole worlde should sée their beastlinesse, and yt there shamlesnes should be so knowne,
For it is good reason that the Whole world should see their beastliness, and that there shamlesnes should be so known,
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2008
as that euery man might abhorre their villanie.
as that every man might abhor their villainy.
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2009
Héere then wee sée why the Euangelist maketh this recitall, that when Iudas came to restore the siluer, the priestes were no whit moued therewith.
Here then we see why the Evangelist makes this recital, that when Iudas Come to restore the silver, the Priests were no whit moved therewith.
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2010
Indéede, they sayde it was not lawfull to put it into the treasury, because it was the price of blood.
Indeed, they said it was not lawful to put it into the treasury, Because it was the price of blood.
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2011
And héere also we may sée, that hypocrits will alwaies be sure to haue some fine shifttes or other, to shadow and couer their iniquities,
And Here also we may see, that Hypocrites will always be sure to have Some fine shifttes or other, to shadow and cover their iniquities,
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2012
but it is all to mock God: For they neuer come perfectly and soundly vnto him.
but it is all to mock God: For they never come perfectly and soundly unto him.
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2013
For, what is this to say, ho, surely we wyll neuer put this siluer amongst the holye offerings,
For, what is this to say, ho, surely we will never put this silver among the holy offerings,
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2014
because it is the price of blood.
Because it is the price of blood.
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2015
Now, I pray you tel mée, from whence came this siluer? truly, we know this, that ye priests liued vpon the offerings of the temple:
Now, I pray you tell me, from whence Come this silver? truly, we know this, that you Priests lived upon the offerings of the temple:
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2016
as at this day, they whiche in popery, are called prelats and churchmen, glottonously consume the offrings,
as At this day, they which in popery, Are called Prelates and churchmen, glottonously consume the offerings,
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2017
and neuer care to what vse they put them.
and never care to what use they put them.
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2018
But although the Priests took from the oblations of the temple, the siluer which they gaue to Iudas, they neuer cared, nor yet respected it:
But although the Priests took from the Oblations of the temple, the silver which they gave to Iudas, they never cared, nor yet respected it:
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2019
& now they make a doubt to put yt siluer againe into the Treasurie. But by your leaue, they thrust back Iudas as it were after a scoffing maner,
& now they make a doubt to put that silver again into the Treasury. But by your leave, they thrust back Iudas as it were After a scoffing manner,
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2020
& as if they should haue sayd, now sir, this villaine hath betraied his maister, & it is no matter to vs whether he hath done well or yll:
& as if they should have said, now sir, this villain hath betrayed his master, & it is no matter to us whither he hath done well or ill:
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2021
neuerthelesse, because we for our partes wyll not be pertakers of his offence, and make cleane handes of it (because they had bestowed this mony to such an vse) wee will buy a fielde with it to bury straungers in.
nevertheless, Because we for our parts will not be partakers of his offence, and make clean hands of it (Because they had bestowed this money to such an use) we will buy a field with it to bury Strangers in.
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2022
As who should say, that they had satisfied God well enough, & that hee coulde desire no more at their handes,
As who should say, that they had satisfied God well enough, & that he could desire no more At their hands,
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2023
although they had offended in that thing which they dyd.
although they had offended in that thing which they did.
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2024
Thus we sée, yt hypocrits will be sure to haue wherewith to make satisfaction, and so thinke by this meane to buy out them selues:
Thus we see, that Hypocrites will be sure to have wherewith to make satisfaction, and so think by this mean to buy out them selves:
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2025
howbeit these are but childish toyes.
howbeit these Are but childish toys.
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2026
Neuerthelesse, let vs vnderstand, that this thing is set downe vnto vs, yt we might know, that when we haue fallen, we should acknowledge our falts indéede,
Nevertheless, let us understand, that this thing is Set down unto us, that we might know, that when we have fallen, we should acknowledge our Faults indeed,
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2027
and not goe about the bush this way and that way, but wholy and fréely condemn our selues,
and not go about the bush this Way and that Way, but wholly and freely condemn our selves,
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2028
& this is it, which we are héere shewed.
& this is it, which we Are Here showed.
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2029
But in the meane while, let vs beséech the Lorde to take away the wymples wherwith Satan goeth about to blindfould vs, that wée stand not stiffe in our flatteries, therby to excuse our naughtines,
But in the mean while, let us beseech the Lord to take away the wymples wherewith Satan Goes about to blindfould us, that we stand not stiff in our flatteries, thereby to excuse our naughtiness,
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2030
and let vs more and more make a good tryall to condemne all our sins, & confesse thē truly.
and let us more and more make a good trial to condemn all our Sins, & confess them truly.
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2031
Moreouer, we sée also how god ouerthroweth the opinion of hypocrits, so that in the end they are cleane put by, their pretended purpose.
Moreover, we see also how god Overthroweth the opinion of Hypocrites, so that in the end they Are clean put by, their pretended purpose.
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2032
For, the priests woulde gladly haue blotted out their offence, that it might neuer haue come in questiō againe:
For, the Priests would gladly have blotted out their offence, that it might never have come in question again:
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2033
and this was their pretence, whenas they bought a field to bury straungers in But God turned all quite and cleane against their meaning:
and this was their pretence, whenas they bought a field to bury Strangers in But God turned all quite and clean against their meaning:
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2034
for the Field was to be called the bloodye, & murthering field, euerlastingly to remaine in the mouthes of men, women and children:
for the Field was to be called the bloody, & murdering field, everlastingly to remain in the mouths of men, women and children:
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2035
so that this detestable falt whiche the priestes committed, might be daylye made knowne and manifested, that it might bee saide, this is the bloody fielde, which was bought with the price of treason.
so that this detestable fault which the Priests committed, might be daily made known and manifested, that it might be said, this is the bloody field, which was bought with the price of treason.
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2036
And who were they that dyd it? Forsooth, euen the priestes and heads of the people.
And who were they that did it? Forsooth, even the Priests and Heads of the people.
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So then we sée, that when hypocrits go about to hide and muffle their misdéeds, then God so much the more discouereth their villanies, and causeth all men to knowe, and abhorre theyr detestable shamlesnesse.
So then we see, that when Hypocrites go about to hide and muffle their misdeeds, then God so much the more Discovereth their villainies, and Causes all men to know, and abhor their detestable shamlesnesse.
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And héere wee sée the reason why wee haue saide, that we ought so much the more aduisedlye to come vnto God,
And Here we see the reason why we have said, that we ought so much the more advisedly to come unto God,
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& lay open our sinnes, which is to this ende, yt it would please him to bury thē euen in the sight of himself, of his Angels,
& lay open our Sins, which is to this end, that it would please him to bury them even in the sighed of himself, of his Angels,
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and of the whol world, whenas we, for our partes haue thus acknowledged them.
and of the Whole world, whenas we, for our parts have thus acknowledged them.
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And in the end, the Euāgelist alledgeth one place out of ye prophet, to shew, that this is not only recited because of Iudas sin,
And in the end, the Euāgelist allegeth one place out of the Prophet, to show, that this is not only recited Because of Iudas since,
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& of the diuelish obstinacie of the priests, but for the condemnatiō of all the people in generall.
& of the devilish obstinacy of the Priests, but for the condemnation of all the people in general.
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For there it is said, that that which was written by the Prophete was accomplished, That God was valued at thirtie péeces of siluer, & the same was cast into the Potters fielde,
For there it is said, that that which was written by the Prophet was accomplished, That God was valued At thirtie Pieces of silver, & the same was cast into the Potters field,
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now Zachariah, out of whom this place is taken, compareth our Lord Iesus vnto a shepheard,
now Zachariah, out of whom this place is taken, compareth our Lord Iesus unto a shepherd,
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& saith that whē he meant to gouern the people of the Iewes, he tooke his staffe or shepheards crooke called beautie, that he might be able to say, that the estate of this people was so wel appointed as was possible,
& Says that when he meant to govern the people of the Iewes, he took his staff or shepherds crook called beauty, that he might be able to say, that the estate of this people was so well appointed as was possible,
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if it could haue byn contented to haue byn guyded by the hand of God.
if it could have been contented to have been guided by the hand of God.
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And could they desire any thing more? Now to prooue that this is true, I pray you what great ioy & felicity could we haue,
And could they desire any thing more? Now to prove that this is true, I pray you what great joy & felicity could we have,
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if God were not careful ouer vs, & playd the part of a shepheard amongst vs. And thus we sée what a gouernment God vsed ouer this people,
if God were not careful over us, & played the part of a shepherd among us And thus we see what a government God used over this people,
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whenas this wand is spoken of, and not of a staffe to lay on them and vtterly to bruise them,
whenas this wand is spoken of, and not of a staff to lay on them and utterly to bruise them,
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but to guide & gouerne the shéepe peaceably which were tractable & teacheable.
but to guide & govern the sheep peaceably which were tractable & teachable.
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Howbeit it is said that he tooke a wand the second time, as indéed, when the people returned from the captiuity of Babylon, God thrust himselfe into the office of a shepheard:
Howbeit it is said that he took a wand the second time, as indeed, when the people returned from the captivity of Babylon, God thrust himself into the office of a shepherd:
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For after so horrible an ouerthrow as was before, he gathered the people together, that he might peaceably gouerne them vnder his hād.
For After so horrible an overthrow as was before, he gathered the people together, that he might peaceably govern them under his hand.
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But in the end they dealt so vnthankfully with him, as yt he could not choose but cléerely forsake them.
But in the end they dealt so unthankfully with him, as that he could not choose but clearly forsake them.
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And therfore he said Ah Sirrha I sée wel ynough howe it fareth with you: and I doe nothing els but lose both my time and trauel amongst you.
And Therefore he said Ah Sirrah I see well enough how it fareth with you: and I do nothing Else but loose both my time and travel among you.
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And there he spake after the maner of men.
And there he spoke After the manner of men.
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Well, goe to now, dispatch me at once, & pay me, that I were gone And thervpon they brought him thirtie péeces of siluer.
Well, go to now, dispatch me At once, & pay me, that I were gone And thereupon they brought him thirtie Pieces of silver.
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What quoth hée, is this the rewarde & pay which I shall haue of you? For when hée spake of the thirtie pence, hée had respect vnto the oblations that were offered in the Tēple.
What quoth he, is this the reward & pay which I shall have of you? For when he spoke of the thirtie pence, he had respect unto the Oblations that were offered in the Temple.
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For as they hypocritically vsed them without faith and repentaunce) they were no better then vayne ceremonies and yet notwithstanding the Priestes made great accompt of them.
For as they hypocritically used them without faith and Repentance) they were no better then vain ceremonies and yet notwithstanding the Priests made great account of them.
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And after this sorte, deale the Papistes at this daye, for when they haue made a great number of whim whames,
And After this sort, deal the Papists At this day, for when they have made a great number of whim whames,
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and glorious deuotions, they by & by think that God is as a man would say greatly behoulden to them.
and glorious devotions, they by & by think that God is as a man would say greatly behoulden to them.
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Now, God sayeth for all this, that they are but apish toyes.
Now, God Saith for all this, that they Are but apish toys.
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For, sayeth he, what haue I got by you? yée sée wel enough that I haue but a Shepheardes paye,
For, Saith he, what have I god by you? the see well enough that I have but a Shepherds pay,
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and yée think I am bound vnto you for it. Tush, tushe, it is nothing so, for I haue no néede of it:
and the think I am bound unto you for it. Tush, tush, it is nothing so, for I have no need of it:
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goe your wayes and cast it into the Potters house, & fill vp your holes and cranies therewith:
go your ways and cast it into the Potters house, & fill up your holes and cranies therewith:
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go your waies I forgiue you, and bestow it on your Potters clay.
go your ways I forgive you, and bestow it on your Potters clay.
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As if he should haue said, If you like to haue it in your temple, stuffe that with it? For I wil haue no part nor portion with you,
As if he should have said, If you like to have it in your temple, stuff that with it? For I will have no part nor portion with you,
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and wil rydde my hands clearly of it:
and will rid my hands clearly of it:
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and think not yt I wyll be contented in bringing me héere as it were trifles for pay:
and think not that I will be contented in bringing me Here as it were trifles for pay:
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for be you assured that I lyke not of any of all this geare. And this is the summe and effect which the Prophet ment hereby.
for be you assured that I like not of any of all this gear. And this is the sum and Effect which the Prophet meant hereby.
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Now, we know that, that which was then foretolde of our God, was fulfilled in the person of our Lorde Iesus Christ, who is our very God manifested in the flesh.
Now, we know that, that which was then foretold of our God, was fulfilled in the person of our Lord Iesus christ, who is our very God manifested in the Flesh.
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Wherefore it must néedes be that this place should be veryfied by a visible manner,
Wherefore it must needs be that this place should be verified by a visible manner,
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and that Iesus Christ shoulde bee valued at thirtie pence onely, that is to saye, the people very vnthankfullye dealt with him ▪ whom God had appoynted to bee the euerlastinge Shepheard of this people.
and that Iesus christ should be valued At thirtie pence only, that is to say, the people very unthankfully dealt with him ▪ whom God had appointed to be the everlasting Shepherd of this people.
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And this is most certaine, that because the people could not abide that God shoulde bee their Gouernour,
And this is most certain, that Because the people could not abide that God should be their Governor,
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yet our Lorde Iesus hath alwaies played the office of a mediator, although he neuer shewed him selfe in our humane nature.
yet our Lord Iesus hath always played the office of a Mediator, although he never showed him self in our humane nature.
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And this is it which we ought héere still to remember, to the ende that we for our partes might learne, séeinge that God hath bene so fauourable vnto vs to gather vs together as it were vnder his protection,
And this is it which we ought Here still to Remember, to the end that we for our parts might Learn, seeing that God hath be so favourable unto us to gather us together as it were under his protection,
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and to take vs to be of his fould, and deliuereth vnto vs our Lord Iesus Christ for our shepherd, let not vs in such sort wound him,
and to take us to be of his fouled, and Delivereth unto us our Lord Iesus christ for our shepherd, let not us in such sort wound him,
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as to gréeue his spirit through our rebellious and vnthankful dealing, and not pay him (as we saye) with nifles and trifles,
as to grieve his Spirit through our rebellious and unthankful dealing, and not pay him (as we say) with nifles and trifles,
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but let vs take him for our God and Kinge, since he hath pleased so to vouchsafe it,
but let us take him for our God and King, since he hath pleased so to vouchsafe it,
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and consecrate our selues vnto him all the dayes of our lyfe, and not pay hym with counterfet coyne,
and consecrate our selves unto him all the days of our life, and not pay him with counterfeit coin,
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but yéelde vnto him both our bodies and soules. For it is good reason that wee should yéelde vnto him all gouernment ouer vs,
but yield unto him both our bodies and Souls. For it is good reason that we should yield unto him all government over us,
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and we to be only his, séeing he séeketh onely our saluation.
and we to be only his, seeing he seeketh only our salvation.
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Now to conclude it is sayd that when our Lorde Iesus was brought before Pylate hee made no answer,
Now to conclude it is said that when our Lord Iesus was brought before Pilate he made no answer,
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and that Pylate asked him, saying, why speakest thou not? doest not thou see that these men witnesse against thee? and that he held his peace, insomuch that the Iudge wondered at hym.
and that Pilate asked him, saying, why Speakest thou not? dost not thou see that these men witness against thee? and that he held his peace, insomuch that the Judge wondered At him.
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Now, wee are héere in the first place to call to minde, that when our Lorde Iesus Christ appeared before an earthly Iudge, it was to this ende, that we might be deliuered from the condemnation which we haue deserued to féele, before the heauenly Iudge.
Now, we Are Here in the First place to call to mind, that when our Lord Iesus christ appeared before an earthly Judge, it was to this end, that we might be Delivered from the condemnation which we have deserved to feel, before the heavenly Judge.
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For we know that we cannot goe from that which is spoken of, by ye Prophet Isaiah, yt euery knée must bowe before the maiestie of God.
For we know that we cannot go from that which is spoken of, by the Prophet Isaiah, that every knee must bow before the majesty of God.
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And therefore, since God is the Iudge of the whole world how is it possible that wee can stande before his face? for there is none of vs all,
And Therefore, since God is the Judge of the Whole world how is it possible that we can stand before his face? for there is none of us all,
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but must needes be enforced to say, that we are worthy to be condemned an hundred thousand times.
but must needs be Enforced to say, that we Are worthy to be condemned an hundred thousand times.
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And although we haue lyued but one yeare, yet haue we committed an hundred thousand faults, which deserue euerlasting condemnation,
And although we have lived but one year, yet have we committed an hundred thousand Faults, which deserve everlasting condemnation,
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and is so engraued in our hartes as that we cannot denie it.
and is so engraved in our hearts as that we cannot deny it.
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Wherefore, since God is clearer sighted then we, how can it bee that he should not condemne vs, séeing euery of vs must néedes in sundrye wise condemne hym selfe? howbeit we sée our Lord Iesus Christ to bée driuen to this extremitie,
Wherefore, since God is clearer sighted then we, how can it be that he should not condemn us, seeing every of us must needs in sundry wise condemn him self? howbeit we see our Lord Iesus christ to been driven to this extremity,
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as that he was accused before an earthly Iudge, and so prophane a man, as that there was nothing in hym but couetuousnesse and ambition.
as that he was accused before an earthly Judge, and so profane a man, as that there was nothing in him but Covetousness and ambition.
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And therefore since the sonne of God was brought thus lowe, it was to this ende that wee might vnderstand and know that wee might bouldlye present our selues before the maiesti of God,
And Therefore since the son of God was brought thus low, it was to this end that we might understand and know that we might boldly present our selves before the maiesti of God,
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for the receiuing of vs, so that we should neuer néede to feare couragiously to come before his tribunal seat,
for the receiving of us, so that we should never need to Fear courageously to come before his tribunal seat,
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because we are sure that he wyll haue mercy vpon vs. Moreouer, we know yt Iesus Christ hath power, authoritie,
Because we Are sure that he will have mercy upon us Moreover, we know that Iesus christ hath power, Authority,
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& dominion to be Iudge ouer the whole world:
& dominion to be Judge over the Whole world:
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and yt when Pylate had thus condēned him, it was to this end that we might bouldly come vnto him,
and that when Pilate had thus condemned him, it was to this end that we might boldly come unto him,
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because we know, that he shall come to be our Iudge.
Because we know, that he shall come to be our Judge.
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And againe, that we might vnderstand, because he held his peace, that his meaning was to abide to be condemned for vs,
And again, that we might understand, Because he held his peace, that his meaning was to abide to be condemned for us,
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and not answere for his iustification, since hee knewe hee must bee condemned for our sakes.
and not answer for his justification, since he knew he must be condemned for our sakes.
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For although he was without fal•, yet bare hee all our sins vpon him. And therfore it is no wonder though he helde his peace, and were ouercome:
For although he was without fal•, yet bore he all our Sins upon him. And Therefore it is no wonder though he held his peace, and were overcome:
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for otherwise hee could not haue performed the office of a Mediator, without he had bene condemned,
for otherwise he could not have performed the office of a Mediator, without he had be condemned,
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and confessed that he was worthy to dye for our cause.
and confessed that he was worthy to die for our cause.
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And this is the meaning why our Lorde Iesus Christ held his peace, that wee might with open mouth call vpon God,
And this is the meaning why our Lord Iesus christ held his peace, that we might with open Mouth call upon God,
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and beséech him of pardon for all our sins and transgressions.
and beseech him of pardon for all our Sins and transgressions.
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Let vs now fall downe before the maiestie of our good God, and acknowledge our offences, beséeching him to touch vs vnfeynedly and to the quick, that wee might grone and wéepe before him for the same.
Let us now fallen down before the majesty of our good God, and acknowledge our offences, beseeching him to touch us vnfeynedly and to the quick, that we might groan and weep before him for the same.
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And although they be great and gréeuous, yet that hee would not suffer vs to be desperately shut out,
And although they be great and grievous, yet that he would not suffer us to be desperately shut out,
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but to bee alwayes subiect & runne vnto him.
but to be always Subject & run unto him.
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And forsomuche as of our selues we are blockish, and shall be neuer able to attayne thereto, let vs beséeche hym to looke vpon vs with his eye of mercye,
And forsomuch as of our selves we Are blockish, and shall be never able to attain thereto, let us beseech him to look upon us with his eye of mercy,
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as hee hath ordayned our Lorde Iesus Christ to haue care ouer vs, as a Shepharde hath ouer his Shéepe, that he woulde also so gather vs vnto himselfe,
as he hath ordained our Lord Iesus christ to have care over us, as a Shepharde hath over his Sheep, that he would also so gather us unto himself,
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as yt we folow not the war of destruction from the which he hath pulled vs,
as that we follow not the war of destruction from the which he hath pulled us,
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but walke in that good way, wherinto hee hath brought vs. Let vs also beséeche him so to continue vs in it,
but walk in that good Way, whereinto he hath brought us Let us also beseech him so to continue us in it,
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as that we prouoke not his heauy wrath against vs, and therby forsake vs for being any longer our Shepherd:
as that we provoke not his heavy wrath against us, and thereby forsake us for being any longer our Shepherd:
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But to defend vs with his favour and grace, and offer vp such sacryfices vnto him,
But to defend us with his favour and grace, and offer up such Sacrifices unto him,
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as that wee might know that he hath not lost his labour in gouerninge of vs,
as that we might know that he hath not lost his labour in governing of us,
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but that we might answere his holy calling.
but that we might answer his holy calling.
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And for somuch as it hath pleased him to draw vs vnto him, and ch•se vs for his people,
And for So much as it hath pleased him to draw us unto him, and ch•se us for his people,
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and enheritance although we are no waye able to satisfie the hundreth part of our duty,
and inheritance although we Are no Way able to satisfy the Hundredth part of our duty,
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yet that it would please him to vpholde vs through his goodnesse, and that we might alwayes make an estimation, of the benefit of the death and passion, whiche our Lorde Iesus Christ hath suffered,
yet that it would please him to uphold us through his Goodness, and that we might always make an estimation, of the benefit of the death and passion, which our Lord Iesus christ hath suffered,
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vntill such time as we are rydde of all our sinnes, and bee clothed with the perfection whereunto he hath at this day called vs. That hée woulde not onely bestow this grace vpon vs,
until such time as we Are rid of all our Sins, and be clothed with the perfection whereunto he hath At this day called us That he would not only bestow this grace upon us,
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but vp on all people and nations of the worlde. &c.
but up on all people and Nations of the world. etc.
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The fyfth Sermon of the passion. Matthew xxvii. 11 And Iesus stood before the Gouernour, and the Gouernour asked him saying, arte thou the King of the Iewes;
The fyfth Sermon of the passion. Matthew xxvii. 11 And Iesus stood before the Governor, and the Governor asked him saying, art thou the King of the Iewes;
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Iesus sayde vnto him, thou saiest it. 12 And when he was accused of the chiefe priest and Elders, hee answeared nothing.
Iesus said unto him, thou Sayest it. 12 And when he was accused of the chief priest and Elders, he answered nothing.
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13 Then sayd Pylate vnto him, hearest thou not how many thinges they lay agaynst thee?
13 Then said Pilate unto him, Hearst thou not how many things they lay against thee?
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14 But he answeared hym not one worde: insomuch that the Gouernour marueled greatly.
14 But he answered him not one word: insomuch that the Governor marveled greatly.
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15 Now at the feast the Gouernour was wonted to delyuer vnto the people a prisoner, whom they woulde.
15 Now At the feast the Governor was wonted to deliver unto the people a prisoner, whom they would.
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16 And they had then a notable prysoner called Barabbas.
16 And they had then a notable prisoner called Barabbas.
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17 When they were gathered together, Pylate sayde vnto them, whether will yee that I let lose vnto you Barabbas,
17 When they were gathered together, Pilate said unto them, whither will ye that I let loose unto you Barabbas,
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or Iesus which is called Christ? 18 For hee knewe well, that for enuy they had delyuered him.
or Iesus which is called christ? 18 For he knew well, that for envy they had Delivered him.
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19 Also when hee was set downe vpon the iudgement seate, his wife sent to hym, sayinge, haue thou nothinge to do with that iust man:
19 Also when he was Set down upon the judgement seat, his wife sent to him, saying, have thou nothing to do with that just man:
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for I haue suffered many thinges this day in a dreame, by reason of him.
for I have suffered many things this day in a dream, by reason of him.
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20 But the chiefe Priestes and the Elders had perswaded the people that they should aske Barabbas & destroy Iesus.
20 But the chief Priests and the Elders had persuaded the people that they should ask Barabbas & destroy Iesus.
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21 Then the Gouernour answeared, and sayde vnto them, whether of the twayne wyll yee that I let lose vnto you? and they sayd Barabbas.
21 Then the Governor answered, and said unto them, whither of the twayne will ye that I let loose unto you? and they said Barabbas.
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22 Pylate saide vnto them, what shall I doe then with Iesus which is called Christ? They all saide vnto him, let him be crucified.
22 Pilate said unto them, what shall I do then with Iesus which is called christ? They all said unto him, let him be Crucified.
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23 Then saide the Gouernour, But what euill hath he done? Then they cryed out the more, saying, Let him be crucified.
23 Then said the Governor, But what evil hath he done? Then they cried out the more, saying, Let him be Crucified.
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24 When Pylate sawe that hee preuailed nothing, but that more tumult was made, he tooke water & washed his handes before the multitude, saying I am innocent of the blood of this iust man: looke you vnto it.
24 When Pilate saw that he prevailed nothing, but that more tumult was made, he took water & washed his hands before the multitude, saying I am innocent of the blood of this just man: look you unto it.
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25 Then answered all the people and said, his blood be vpon vs, and on our children.
25 Then answered all the people and said, his blood be upon us, and on our children.
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26 Then let he Barabbas loose vnto them, and scourged Iesus, and deliuered him to be crucified.
26 Then let he Barabbas lose unto them, and scourged Iesus, and Delivered him to be Crucified.
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WEe haue héere before alreadie séene, that our Lord Iesus so willingly offered himselfe to be made a sheriffee,
we have Here before already seen, that our Lord Iesus so willingly offered himself to be made a sheriffee,
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for the repairing and blot•ing out of our iniquities through his obedience, as that hée was verie wel contented to be cōdemned.
for the repairing and blot•ing out of our iniquities through his Obedience, as that he was very well contented to be condemned.
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And here we sée why it is saide, that he answered to none of the accusations that were brought against him.
And Here we see why it is said, that he answered to none of the accusations that were brought against him.
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Hée was able •ust •i•ally to haue done it, but he held his peace, as it is also laide of him by the Prophet Isaiah.
He was able •ust •i•ally to have done it, but he held his peace, as it is also laid of him by the Prophet Isaiah.
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Which thing was not done, onely to shew his patience, but also that we might be able at this day fréely to glorie, that we are iust and innocent before God (although our owne consciences accuse and condemne vs) because we knowe hee hath receiued vs to ••••y,
Which thing was not done, only to show his patience, but also that we might be able At this day freely to glory, that we Are just and innocent before God (although our own Consciences accuse and condemn us) Because we know he hath received us to ••••y,
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and that also in sinnes are taken away by reason of the perfection thee was found to be in our Lord Iesus Christ.
and that also in Sins Are taken away by reason of the perfection thee was found to be in our Lord Iesus christ.
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And thus we see how that the Sonne of God hath purchased vs libertie, that we might be able boldly to glorie that we are the children of God,
And thus we see how that the Son of God hath purchased us liberty, that we might be able boldly to glory that we Are the children of God,
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and taken before him to be righteous, to wit, when he would make no reply for the setting foorth of his purenes of life.
and taken before him to be righteous, to wit, when he would make no reply for the setting forth of his pureness of life.
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Now, in verie déede a man would at the first sight, thinke it verie straunge that he held his peace,
Now, in very deed a man would At the First sighed, think it very strange that he held his peace,
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& yet saide, that he was King of the Iewes: For these things séeme to be cleane contrary.
& yet said, that he was King of the Iewes: For these things seem to be clean contrary.
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Howbeit, S. Iohn goeth on further, and saith that hée declared, that his kingdome was not of this world:
Howbeit, S. John Goes on further, and Says that he declared, that his Kingdom was not of this world:
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and besides, said, that he was the Sonne of God: For he protested that he was come into the world to defend the trueth.
and beside, said, that he was the Son of God: For he protested that he was come into the world to defend the truth.
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And all this agreeth verie well together:
And all this agreeth very well together:
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For it must néedes be that our Lord Iesus should shewe him selfe to bée the King of the Iewes,
For it must needs be that our Lord Iesus should show him self to been the King of the Iewes,
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and the Sonne of God also: without yee would haue denied the Prophecies; howbeit hée did not this to acquit himself:
and the Son of God also: without ye would have denied the Prophecies; howbeit he did not this to acquit himself:
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but choose rather to hold his peace, and vse few words because he would be condemned.
but choose rather to hold his peace, and use few words Because he would be condemned.
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We haue then here to note, that when we heare the silence of Iesus Christ spokē of, it was,
We have then Here to note, that when we hear the silence of Iesus christ spoken of, it was,
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because he would make no excuse: and therfore held his peace: and yet was he cōtented to speak as much as was néedful. We sée also why.
Because he would make no excuse: and Therefore held his peace: and yet was he contented to speak as much as was needful. We see also why.
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S. Paul saith that he made a good confession before Pontius Pylate.
S. Paul Says that he made a good Confessi before Pontius Pilate.
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For if our Lord Iesus would haue stood to his defence, the Iudge was alreadie persuaded of his innocency. For if our Lord Iesus would have stood to his defence, the Judge was already persuaded of his innocency.
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And so by his speaking he might haue had the day. And this was it that made Pylate so to wonder:
And so by his speaking he might have had the day. And this was it that made Pilate so to wonder:
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and yet our Lorde Iesus was contented •o vn•nesse as much as God had enioyned him to do:
and yet our Lord Iesus was contented •o vn•nesse as much as God had enjoined him to do:
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not 〈 ◊ 〉 that he should teach (for that was no place for the purpose bu• to confirme and ratefie the doctrine, which before he had de••e•••.
not 〈 ◊ 〉 that he should teach (for that was no place for the purpose bu• to confirm and ratefie the Doctrine, which before he had de••e•••.
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Nowe we are on the one side to note by the way, that the offence which chiefliest troubled the Iewes, was that he had made a gar•o•• & hindred the payment of tribute to the Emperour of Rome:
Now we Are on the one side to note by the Way, that the offence which chiefliest troubled the Iewes, was that he had made a gar•o•• & hindered the payment of tribute to the Emperor of Rome:
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which was a thing to moue the Gouernor being a Pagan, whom the Emperour had sent thither to wrath.
which was a thing to move the Governor being a Pagan, whom the Emperor had sent thither to wrath.
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In deed this is very certaine, that our Lord Iesus shewed himself to be a king, but yet no earthly Prince:
In deed this is very certain, that our Lord Iesus showed himself to be a King, but yet no earthly Prince:
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for we sée, that whē the Iewes would haue crowned him, he withdrew himselfe and hid him in a mountaine:
for we see, that when the Iewes would have crowned him, he withdrew himself and hid him in a mountain:
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and thereby he cut the throate of this slaunder, because he should haue made the Gospel to haue béen euil spoken of if he had peruerted the politike order and gouernment of the world.
and thereby he Cut the throat of this slander, Because he should have made the Gospel to have been evil spoken of if he had perverted the politic order and government of the world.
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For be that came to call vs all to ye kingdome of heauen and to make vs partakers therof, meant not to abolish earthly kingdoms, séeing they are vpholden by him, and his power.
For be that Come to call us all to you Kingdom of heaven and to make us partakers thereof, meant not to Abolah earthly kingdoms, seeing they Are upholden by him, and his power.
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And therfore it was not méet that the Gospell should carry with it any such blame,
And Therefore it was not meet that the Gospel should carry with it any such blame,
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as that Iesus Christ was come to vsurpe any worldly power, or authoritie.
as that Iesus christ was come to usurp any worldly power, or Authority.
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And héere we sée why he namely saieth vnto Pylate that his kingdome was not of this world.
And Here we see why he namely Saith unto Pilate that his Kingdom was not of this world.
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And to say the trueth, what were it, and if the kingdom of Iesus Christ were earthly.
And to say the truth, what were it, and if the Kingdom of Iesus christ were earthly.
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For what should we get by putting our trust in him, when as we sée our estate to be so miserable in the worlde.
For what should we get by putting our trust in him, when as we see our estate to be so miserable in the world.
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Truely the very Infidels are in better case then we, considering the afflictions which we must abide.
Truly the very Infidels Are in better case then we, considering the afflictions which we must abide.
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In déede it is true that God sendeth his scourges ouer the face of the whole earth;
In deed it is true that God sends his scourges over the face of the Whole earth;
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and they which desire as much as is possible to be freed from them, shal neither will nor choose but be subiect to a number of miseries and afflictions.
and they which desire as much as is possible to be freed from them, shall neither will nor choose but be Subject to a number of misery's and afflictions.
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And yet for al this, we shal alwayes be more roughly handled: For God must first begin, to chastise his owne house and Church.
And yet for all this, we shall always be more roughly handled: For God must First begin, to chastise his own house and Church.
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And therfore, if our Lord Iesus had béen an earthly King, it shoulde séeme that we were méere straungers vnto him.
And Therefore, if our Lord Iesus had been an earthly King, it should seem that we were mere Strangers unto him.
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Moreouer, let it bée that wée had all the pleasures in the world, and that by the meane of the Sonne of God, wée were héere as in a Paradise,
Moreover, let it been that we had all the pleasures in the world, and that by the mean of the Son of God, we were Here as in a Paradise,
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yet shoulde our life bée but a shadowe, and our felicitie verie short, and transitorie.
yet should our life been but a shadow, and our felicity very short, and transitory.
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And therefore, we ought verie well to knowe, and be fully persuaded, that the kingdome of our Lorde Iesus Christ is heauenly, that wée might bende our selues to the euerlasting life, wherevnto wée are called.
And Therefore, we ought very well to know, and be Fully persuaded, that the Kingdom of our Lord Iesus christ is heavenly, that we might bend our selves to the everlasting life, whereunto we Are called.
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Thus we sée, that the kingdome of Iesus Christ is euerlasting, because it consisteth not of any thing in this corrupt worlde.
Thus we see, that the Kingdom of Iesus christ is everlasting, Because it Consisteth not of any thing in this corrupt world.
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Let vs therefore patiently beare all our aduersities, considering, it neither diminisheth nor lesseneth the grace which our Lorde Iesus Christ hath obteined for vs:
Let us Therefore patiently bear all our adversities, considering, it neither diminisheth nor lessens the grace which our Lord Iesus christ hath obtained for us:
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for they are euē so many helps to our saluation, as Paule witnesseth.
for they Are even so many helps to our salvation, as Paul Witnesseth.
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And when the worlde shall despise and mocke vs, & we suffer many slanders, abide hunger, And when the world shall despise and mock us, & we suffer many slanders, abide hunger,
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and thirst, drawe our legges after vs, and be harried on euerie side, yet must we haue this consideration, that God accepteth of vs. And this is,
and thirst, draw our legs After us, and be harried on every side, yet must we have this consideration, that God Accepteth of us And this is,
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as if hée chocked vs by the thinne, and saide, Looke vp a soft, and set not your mindes vpon these worldly matters.
as if he chocked us by the thin, and said, Look up a soft, and Set not your minds upon these worldly matters.
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This then is the summe which wée are héere to obserue.
This then is the sum which we Are Here to observe.
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And to say the trueth, it is not without cause that our Lorde Iesus spake so confidently, that hée was borne and came into the worlde to say the trueth:
And to say the truth, it is not without cause that our Lord Iesus spoke so confidently, that he was born and Come into the world to say the truth:
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and that whosoeuer woulde haue any good taste, shoulde stay him selfe vpon his worde.
and that whosoever would have any good taste, should stay him self upon his word.
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By this wée sée, that this is a doctrine of great weight • to vnderstande that the kingdome of our Lord Iesus Christ is not héere on earth.
By this we see, that this is a Doctrine of great weight • to understand that the Kingdom of our Lord Iesus christ is not Here on earth.
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For if this had béen a light saying, hee would haue passed it ouer lightly:
For if this had been a Light saying, he would have passed it over lightly:
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But when he said that he came into the worlde to tell the trueth, this was as if he would haue vs giue good eare, meditate in our heartes,
But when he said that he Come into the world to tell the truth, this was as if he would have us give good ear, meditate in our hearts,
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and apply our mindes to this doctrine:
and apply our minds to this Doctrine:
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this was, to make vs forsake the world and all the creatures thereof, that wée might come to this heauenly King,
this was, to make us forsake the world and all the creatures thereof, that we might come to this heavenly King,
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and séeke after the spirituall benefites, which are communicated to vs in him, to the ende we might enioy them in such measure as he knoweth •o be most profitable for our saluation.
and seek After the spiritual benefits, which Are communicated to us in him, to the end we might enjoy them in such measure as he Knoweth •o be most profitable for our salvation.
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And let vs, of all that which we sée to bée the verie summarie of the Gospell, note well this saying, That Iesus Christ came into the world to speake the trueth:
And let us, of all that which we see to been the very summary of the Gospel, note well this saying, That Iesus christ Come into the world to speak the truth:
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to the end we might herevpon conclude, that whensoeuer we shall giue diligent eare vnto his worde, that it shall not be in vaine:
to the end we might hereupon conclude, that whensoever we shall give diligent ear unto his word, that it shall not be in vain:
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because this is a certaine & resolute conclusiō, that whatsoeuer he had giuen them the choyse either of Iesus,
Because this is a certain & resolute conclusion, that whatsoever he had given them the choice either of Iesus,
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or Barabbas, who (as S. Iohn saith) was a théefe: and the other Euangelistes say, that he was a notorious naughtie man, both a murtherer,
or Barabbas, who (as S. John Says) was a thief: and the other Evangelists say, that he was a notorious naughty man, both a murderer,
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and a sower of sedition and trouble in the Towne. Now, this was a detestable pestelence of al others:
and a sour of sedition and trouble in the Town. Now, this was a detestable pestilence of all Others:
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and yet the people cryed out, Let vs haue Barabbas, and let him be pardoned, and Iesus Christ crucified.
and yet the people cried out, Let us have Barabbas, and let him be pardoned, and Iesus christ Crucified.
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By this custome of letting loose a prisoner at Easter, we sée with what foolish deuotions men are carried.
By this custom of letting lose a prisoner At Easter, we see with what foolish devotions men Are carried.
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For they thought the feast to be so muche the more honourable, in the loosing of a prisoner,
For they Thought the feast to be so much the more honourable, in the losing of a prisoner,
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and that they did God great seruice: and yet all was verie abhominable:
and that they did God great service: and yet all was very abominable:
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For it is saide, That he that iustifieth the wicked, & he that condemneth the iust,
For it is said, That he that Justifieth the wicked, & he that Condemneth the just,
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euen they both are abhomination vnto the Lord And therfore it is méete that they which sit in the place of iustice should be of vpright mindes:
even they both Are abomination unto the Lord And Therefore it is meet that they which fit in the place of Justice should be of upright minds:
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For when he armeth them with his sword, he saieth not, do as you thinke good your selues.
For when he armeth them with his sword, he Saith not, do as you think good your selves.
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For his meaning is, that they should haue a fatherly care ouer the people, and to be verie warie how they lift vp them selues cruelly, to wrong others, by abusing of their credit and authoritie,
For his meaning is, that they should have a fatherly care over the people, and to be very wary how they lift up them selves cruelly, to wrong Others, by abusing of their credit and Authority,
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but would haue them rather be gentle and pitifull. Yet must they punish wickednesse, for God so commaundeth them.
but would have them rather be gentle and pitiful. Yet must they Punish wickedness, for God so commandeth them.
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But what do we men? Forsooth, we think we honour the feast of Easter, when as we offende God, and manifestly transgresse his worde.
But what do we men? Forsooth, we think we honour the feast of Easter, when as we offend God, and manifestly transgress his word.
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By this wée are admonished not to folowe our owne fantasies, when the matter concer•eth the seruice of God, but altogether doe his will.
By this we Are admonished not to follow our own fantasies, when the matter concer•eth the service of God, but altogether do his will.
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Let vs not therefore fayne a deuotion which séemeth good in our owne eyes, but be contented to do the thing which God hath ordeined & allowed.
Let us not Therefore fain a devotion which Seemeth good in our own eyes, but be contented to do the thing which God hath ordained & allowed.
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And here we sée what ariseth vpon this kinde of custome, to wit, that we make lawes accordingly at this day:
And Here we see what arises upon this kind of custom, to wit, that we make laws accordingly At this day:
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so that whatsoeuer is receiued for a common order, séemeth to be lawfull. And yet howsoeuer it séemeth to vs, God vtterly condemneth it.
so that whatsoever is received for a Common order, Seemeth to be lawful. And yet howsoever it Seemeth to us, God utterly Condemneth it.
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Nowe, wee sée what abuse hath come heerein, which is this, that this corruptiō hath made Barabbas to be preferred before ye sonne of God.
Now, we see what abuse hath come herein, which is this, that this corruption hath made Barabbas to be preferred before you son of God.
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A man here would at the first sight thinke it very straunge that our Lord Iesus should be thus lightly estéemed of,
A man Here would At the First sighed think it very strange that our Lord Iesus should be thus lightly esteemed of,
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and a théefe and murderer greatlier priuiledged then he:
and a thief and murderer greatlier privileged then he:
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that he, shoulde finde such fauour & grace amongst men, & Iesus Christ to be so shamefully & slanderously handled.
that he, should find such favour & grace among men, & Iesus christ to be so shamefully & slanderously handled.
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For, was it not enough that the sonne of God was crucified, & aboad a most slāderous kind of death, without he must also be greatly tormented.
For, was it not enough that the son of God was Crucified, & abode a most slanderous kind of death, without he must also be greatly tormented.
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The death of the crosse was but as a punishment for théeues:
The death of the cross was but as a punishment for thieves:
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& it was not onely, as at this day the gallowes should be, but it was as if he should haue abidden the whéele.
& it was not only, as At this day the gallows should be, but it was as if he should have abidden the wheel.
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Was it not then enough, that after Iesus Christ had béen buffeted, & spetted on,
Was it not then enough, that After Iesus christ had been buffeted, & spitted on,
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& brought euen downe to the pitte of hell, but that he must in comparison be shewed to be accursed of al ye world? For,
& brought even down to the pit of hell, but that he must in comparison be showed to be accursed of all the world? For,
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if we should iudge of it according to natural reasō, & looke vpon the outward shew,
if we should judge of it according to natural reason, & look upon the outward show,
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surely we should be cōfounded, but we must lift vp the eies of faith a great deale higher,
surely we should be confounded, but we must lift up the eyes of faith a great deal higher,
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& come vnto that which before we haue said:
& come unto that which before we have said:
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to wit, that all this was gouerned by ye counsel of God And therfore let vs not stand vpon that which the people,
to wit, that all this was governed by you counsel of God And Therefore let us not stand upon that which the people,
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& Pylate did, but let vs behold ye vnchangeable decrée of God:
& Pilate did, but let us behold the unchangeable Decree of God:
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which is, yt for the better humbling of vs, his wil was to haue his Sonne so shamefully to be cast down,
which is, that for the better humbling of us, his will was to have his Son so shamefully to be cast down,
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yea to be cast vnder the féete of al the malefactors of the world: béeing crucified betwéene two théeues, as hereafter shalbe seene.
yea to be cast under the feet of all the malefactors of the world: being Crucified between two thieves, as hereafter shall seen.
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We sée thē what it is for vs to obserue, whē it is here said that Barabbas must be let lose,
We see them what it is for us to observe, when it is Here said that Barabbas must be let loose,
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and Iesus Christ bée made the most abhominable man of the world Yet for all this, Pilate went about to haue deliuered our Lord Iesus:
and Iesus christ been made the most abominable man of the world Yet for all this, Pilate went about to have Delivered our Lord Iesus:
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but it was by a deuilish meane, to wit, by buffeting of him (which they then called punishing) & would haue let him gone,
but it was by a devilish mean, to wit, by buffeting of him (which they then called punishing) & would have let him gone,
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whē he had so punished him, as one that had committed a fault: For by this he pretended to appease the stirre of the people.
when he had so punished him, as one that had committed a fault: For by this he pretended to appease the stir of the people.
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Now, if our Lord Iesus had bin thus deliuered, what had become of the Gospell,
Now, if our Lord Iesus had been thus Delivered, what had become of the Gospel,
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and of the saluation of the world? For this correction which Pylate, brought him to, was a signe and token of dishonestie for euer,
and of the salvation of the world? For this correction which Pilate, brought him to, was a Signen and token of dishonesty for ever,
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as if the Gospell had béen a wicked doctrine, considering, that the Iudge of the countrie condemned it:
as if the Gospel had been a wicked Doctrine, considering, that the Judge of the country condemned it:
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and the person of our Lord Iesus Christ was clearely refused.
and the person of our Lord Iesus christ was clearly refused.
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And yet, had we all bin lost, because there was none other meane to recōcile vs vnto God,
And yet, had we all been lost, Because there was none other mean to reconcile us unto God,
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but by the death of his onely sonne.
but by the death of his only son.
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And thus we sée that the death of our Lord Iesus, was the very open way vnto life.
And thus we see that the death of our Lord Iesus, was the very open Way unto life.
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So then, we sée that the Deuill did the best hée could not to haue our Lord Iesus to dye:
So then, we see that the devil did the best he could not to have our Lord Iesus to die:
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and yet who clapped, the Priestes & their like, vpon the backes to pursue Iesus Christ vnto death,
and yet who clapped, the Priests & their like, upon the backs to pursue Iesus christ unto death,
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but the Deuil himselfe? This is very true. for hée bewitched them:
but the devil himself? This is very true. for he bewitched them:
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& as we sée that God sendeth the spirit of trouble & madnesse vpon all the vngodly,
& as we see that God sends the Spirit of trouble & madness upon all the ungodly,
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so that they are one against an other: euen as the waues of the Sea beate one an other:
so that they Are one against an other: even as the waves of the Sea beat one an other:
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euen so was the Deuill carried, when as on the one side, he went about to abolish the memory of our Lorde Iesus Christ,
even so was the devil carried, when as on the one side, he went about to Abolah the memory of our Lord Iesus christ,
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& besides, on the other side, meant to hinder the redemption of mankinde.
& beside, on the other side, meant to hinder the redemption of mankind.
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But God so handled ye matter, as that the verie mouth of the Iudge shoulde beare witnesse of the innocency of his sonne:
But God so handled you matter, as that the very Mouth of the Judge should bear witness of the innocency of his son:
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& yet for all yt hée hath promised he will perfourme.
& yet for all that he hath promised he will perform.
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And therfore when Dauid would strengthen him selfe against all temptatiōs, he saith that the word of God was like vnto siluer which had béen seuen times purified in the fyre.
And Therefore when David would strengthen him self against all temptations, he Says that the word of God was like unto silver which had been seuen times purified in the fire.
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Euen so, as oftentimes as we doubt of ye promises of our lord Iesus Christ,
Eve so, as oftentimes as we doubt of you promises of our lord Iesus christ,
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and shal be troubled and gréeued (as that is the subtletie of Satan, to make vs loath our selues,
and shall be troubled and grieved (as that is the subtlety of Satan, to make us loath our selves,
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& to be out of heart.) Let vs returne vnto this testimony, that howeuer it is, our Lorde Iesus Christ hath appeared vnto the world, that he might be a faithful witnesse for vs:
& to be out of heart.) Let us return unto this testimony, that however it is, our Lord Iesus christ hath appeared unto the world, that he might be a faithful witness for us:
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and let vs at this day be assured, that hée in effect sheweth vs, that he hath not giuen vs all these promises in vaine,
and let us At this day be assured, that he in Effect shows us, that he hath not given us all these promises in vain,
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because he will without all doubt performe them. And thus much we haue in summe to consider of.
Because he will without all doubt perform them. And thus much we have in sum to Consider of.
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Moreouer whē Pylate saide, What is the truth? Let vs note that whē he moued this question, he spake it not for any desire to learne,
Moreover when Pilate said, What is the truth? Let us note that when he moved this question, he spoke it not for any desire to Learn,
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but after a despightful & scornfull manner: which is at this day, a vice that reigneth in many.
but After a Spiteful & scornful manner: which is At this day, a vice that Reigneth in many.
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For when wée speak of the truth of God, we mean the doctrine of the Gospel:
For when we speak of the truth of God, we mean the Doctrine of the Gospel:
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And S. Paul also so calleth it, to ye end we might make a differēce therof frō all other knowledge.
And S. Paul also so calls it, to you end we might make a difference thereof from all other knowledge.
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In very déed if any thing be told vs which hath bin done, yt is a truth:
In very deed if any thing be told us which hath been done, that is a truth:
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But whē God calleth vs vnto him, and would draw vs from this worlde, that we might come to the heauēly life, this truth ought to be set in the highest degrée,
But when God calls us unto him, and would draw us from this world, that we might come to the heavenly life, this truth ought to be Set in the highest degree,
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and should make no reckoning of the rest in respect of it. Let vs nowe consider how the world reuerenceth the word of the Gospel.
and should make no reckoning of the rest in respect of it. Let us now Consider how the world reverenceth the word of the Gospel.
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The wysest worldlinges (for so they are accompted) are so presumptuously blind, as when that is spoken of vnto them, will thus say, what I beséech you? Haue wée liued thus many yéeres in the worlde,
The Wisest worldlings (for so they Are accounted) Are so presumptuously blind, as when that is spoken of unto them, will thus say, what I beseech you? Have we lived thus many Years in the world,
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and doe you thinke we knowe not the Gospel, nor any thing els.
and do you think we know not the Gospel, nor any thing Else.
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But they wil al be ashamed whenas they shalbe tolde that the truth of the Gospel hath béen buried,
But they will all be ashamed whenas they shall told that the truth of the Gospel hath been buried,
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and that they ought to looke more narrowly vnto it: Now héerevpon we heare wel enough howe they scoffe and iest.
and that they ought to look more narrowly unto it: Now hereupon we hear well enough how they scoff and jest.
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And euen so fared it with Pylate.
And even so fared it with Pilate.
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For because the Emperour had sent him to be his Lieutenant in the Countrey of Iudea, hée thought hée had greate wrong done him,
For Because the Emperor had sent him to be his Lieutenant in the Country of Iudea, he Thought he had great wrong done him,
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when a man spake of a truth which he knew not of.
when a man spoke of a truth which he knew not of.
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What? (sayeth hée) thinkest thou that wée are all fooles? and doe nothing else but lie? Are wée not able to discerne betwéene good and yll? And is it méete for thée to reprooue mée and say, I knowe not the trueth, who am héere set in office,
What? (Saith he) Thinkest thou that we Are all Fools? and do nothing Else but lie? are we not able to discern between good and ill? And is it meet for thee to reprove me and say, I know not the truth, who am Here Set in office,
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and doe represent the person of the Emperour? Thus wée sée the meaning of Pylate, which is, hée proudely swelled like a Toade,
and do represent the person of the Emperor? Thus we see the meaning of Pilate, which is, he proudly swelled like a Toad,
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and woulde not bée so taken, as to bée once thought, that hée was not able to discerne betwéene good and bad.
and would not been so taken, as to been once Thought, that he was not able to discern between good and bad.
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And indéede, we sée that hée tarried not to heare what our Lord Iesus woulde say,
And indeed, we see that he tarried not to hear what our Lord Iesus would say,
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but caste out these despitefull woordes, and wente his way.
but cast out these despiteful words, and went his Way.
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Since then it is so, let vs consider with our selues, that although there bée at this day, many Pylates which refuse to learne in the schoole of GOD,
Since then it is so, let us Consider with our selves, that although there been At this day, many Pilate's which refuse to Learn in the school of GOD,
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and to become teacheable, as if they were wise enough, yet let not vs geue ouer submitting of our selues vnto his obedience,
and to become teachable, as if they were wise enough, yet let not us give over submitting of our selves unto his Obedience,
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but accept of that which our Lorde sheweth and setteth before vs:
but accept of that which our Lord shows and sets before us:
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because wée knowe that the truth wil not grow vp in our mindes, by reason they are ful of vanitie and leasinges,
Because we know that the truth will not grow up in our minds, by reason they Are full of vanity and leasings,
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and we plunged ouer heade and eares in darkenesse, vntil such time as God draweth vs out of it.
and we plunged over head and ears in darkness, until such time as God draws us out of it.
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And therfore, let vs vnderstād yt the truth farre passeth our minds and powers, and that GOD muste bée our Maister, to bring vs vnto it:
And Therefore, let us understand that the truth Far passes our minds and Powers, and that GOD must been our Master, to bring us unto it:
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& wée also very young and féeble, to receiue yt which hée sheweth vs:
& we also very young and feeble, to receive that which he shows us:
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and let vs holde this trueth for so precious a Iewell, as that when wée haue compassed both heauen and earth,
and let us hold this truth for so precious a Jewel, as that when we have compassed both heaven and earth,
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& thinke wée haue learned all, that it is all but smoke, and wil sléete away,
& think we have learned all, that it is all but smoke, and will sleet away,
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vntil such time as we buyld vpon this most certaine & vnchangeable woorde. And this is the effect of that which héere wee are to consider of.
until such time as we build upon this most certain & unchangeable word. And this is the Effect of that which Here we Are to Consider of.
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Now, it is by & by said, That as Pilate was set downe in the iudgement seate, his wife sent vnto him and prayed him not to cōdēne Iesus Christ,
Now, it is by & by said, That as Pilate was Set down in the judgement seat, his wife sent unto him and prayed him not to condemn Iesus christ,
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because she had byn troubled with many things in her dreames ▪ of him.
Because she had been troubled with many things in her dreams ▪ of him.
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No doubt of it, it was ye wil of God, diuers wayes, to testify of his innocencie:
No doubt of it, it was the will of God, diverse ways, to testify of his innocence:
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yea euen by Pylates owne mouth (as already hath bin said, & as herafter shalbe seene more at large) not but that God had concluded what should become of his onely Sonne.
yea even by Pilate's own Mouth (as already hath been said, & as hereafter shall seen more At large) not but that God had concluded what should become of his only Son.
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And so, forsomuch as his will was that hée shoulde be the Sacrifice, to take away, the sinnes of the worlde, it must néeds be yt the Scripture should be fulfilled.
And so, forsomuch as his will was that he should be the Sacrifice, to take away, the Sins of the world, it must needs be that the Scripture should be fulfilled.
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But it must also néeds fal out yt our Lord Iesus must be proued a iust & an innocēt man, yt we might ye better vnderstand that he was condēned for our sakes, of which condēnation we were guilty:
But it must also needs fall out that our Lord Iesus must be proved a just & an innocent man, that we might you better understand that he was condemned for our sakes, of which condemnation we were guilty:
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& that whēsoeuer we heare of the death and passion of our Lord Iesus Christ, wée shoulde continually remember our sinnes and iniquities.
& that whensoever we hear of the death and passion of our Lord Iesus christ, we should continually Remember our Sins and iniquities.
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Hereupon it is said, That Pilate desired to let loose our Lorde Iesus:
Hereupon it is said, That Pilate desired to let lose our Lord Iesus:
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For although he had the chiefest authority, without controlmēt, yet because he was in a strange countrey,
For although he had the chiefest Authority, without controlment, yet Because he was in a strange country,
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and amongst a mutinous companie, yea, & had a garrison in the towne, the sedition troubled him.
and among a mutinous company, yea, & had a garrison in the town, the sedition troubled him.
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And here we sée what the cause was why he would subtilly & friendly procéed in the matter, Forsooth it was by reason that hée would haue appeased the people.
And Here we see what the cause was why he would subtly & friendly proceed in the matter, Forsooth it was by reason that he would have appeased the people.
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Then it is said, that hée offred them their auncient custome, which was, That euery Easter hee shoulde let loose vnto thē whatsoeuer prisoner they would.
Then it is said, that he offered them their ancient custom, which was, That every Easter he should let lose unto them whatsoever prisoner they would.
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For his meaning was that hée should die, yt he might be ye sacrifice, wc should be offered for our saluatiō & redēption.
For his meaning was that he should die, that he might be the sacrifice, which should be offered for our salvation & redemption.
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God hath but one only & plain wil & meaning, but it is wonderful to vs,
God hath but one only & plain will & meaning, but it is wondered to us,
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& his procéedings are so strange, that we must be faine to cast down our eyes,
& his proceedings Are so strange, that we must be feign to cast down our eyes,
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and yet confesse that our Lord Iesus hath suffered, but not as mē would, but because yt we should haue such a pawne of ye infinite loue of God,
and yet confess that our Lord Iesus hath suffered, but not as men would, but Because that we should have such a pawn of you infinite love of God,
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& that our Lorde Iesus Christ might declare it, wherby he might shew how precious & déer yt saluatiō of our soules are to him,
& that our Lord Iesus christ might declare it, whereby he might show how precious & déer that salvation of our Souls Are to him,
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& therfore let vs wel cōsider of al these thinges.
& Therefore let us well Consider of all these things.
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Moreouer, in the end Iohn saith, That although Iesus Christ was scourged, yet that the people strayned themselues, to cry out the lowder, to haue him put to death.
Moreover, in the end John Says, That although Iesus christ was scourged, yet that the people strained themselves, to cry out the Louder, to have him put to death.
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Thē Pilat rehearsed againe, that he heard that Iesus was the sonne of God:
Them Pilat rehearsed again, that he herd that Iesus was the son of God:
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which were the wordes that touched him, and was more a fearde of that, then he was before.
which were the words that touched him, and was more a fearde of that, then he was before.
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And marke why he asked, whence art thou? and when Iesus Christ helde his peace, knowest not thou (sayeth he) that I haue power to loose and condemne thée.
And mark why he asked, whence art thou? and when Iesus christ held his peace, Knowest not thou (Saith he) that I have power to lose and condemn thee.
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Now, we sée heere why the Iewes brought in, such an accusation against our Lord Iesus Christ.
Now, we see Here why the Iewes brought in, such an accusation against our Lord Iesus christ.
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In very déede, the offence whiche might the rather moue the Gouernour of the Country, was,
In very deed, the offence which might the rather move the Governor of the Country, was,
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because hee tooke vpon him a kingdome:
Because he took upon him a Kingdom:
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But when they sée that their malice was discouered, and that Pylat right well knewe that they were but fained leasings, they thereupon said, we haue a law by which he ought to dye.
But when they see that their malice was discovered, and that Pilate right well knew that they were but feigned leasings, they thereupon said, we have a law by which he ought to die.
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And that, they reserued for their priuiledge, to the ende they might not reason about religion.
And that, they reserved for their privilege, to the end they might not reason about Religion.
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For the Romaines who were prophane people, and serued their idols onely for fashions sake, would maintaine their dominion, euery man as hée was minded.
For the Romans who were profane people, and served their Idols only for fashions sake, would maintain their dominion, every man as he was minded.
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And thereupon they saide, hee hath made him selfe the Sonne of God, and therefore hath he blasphemed.
And thereupon they said, he hath made him self the Son of God, and Therefore hath he blasphemed.
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It is true, that if our Lorde Iesus had not bene the redéemer of the world, hee had bene worthy to haue dyed,
It is true, that if our Lord Iesus had not be the redeemer of the world, he had be worthy to have died,
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for callinge of him selfe the onely Sonne of God:
for calling of him self the only Son of God:
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For we are all the Children of God, séeing hée hath adopted vs by his grace,
For we Are all the Children of God, seeing he hath adopted us by his grace,
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and this is the common vaine, and phrase of the holy scripture.
and this is the Common vain, and phrase of the holy scripture.
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And they which haue receiued any special grace, as Princes, and magistrates, are called the Sonnes of God another way.
And they which have received any special grace, as Princes, and Magistrates, Are called the Sons of God Another Way.
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Wherefore, by a farre greater reason, may Iesus Christ, who was perfectly anoynted with the graces and vertues of the holy Ghost, very well be called the Sonne of God.
Wherefore, by a Far greater reason, may Iesus christ, who was perfectly anointed with the graces and Virtues of the holy Ghost, very well be called the Son of God.
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But if hee had not bene the redéemer of the world, and had called himselfe, for honors sake the onely sonne of God, surely it had bene a deadlye offence.
But if he had not be the redeemer of the world, and had called himself, for honours sake the only son of God, surely it had be a deadly offence.
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But how fell it out, that the Iewes accused him heereof? In the first place we are to note that it was for want of knowledge of the scriptures,
But how fell it out, that the Iewes accused him hereof? In the First place we Are to note that it was for want of knowledge of the Scriptures,
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because they knew not that he which should be the redéemer, should be manifested, to be the liuing God.
Because they knew not that he which should be the redeemer, should be manifested, to be the living God.
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And therfore because they had no knowledge of the Scripture, nor acquainted therewith but were lyke vnto brut beastes by reason of their negligence, sée why they were so bould to condemne Iesus Christ.
And Therefore Because they had no knowledge of the Scripture, nor acquainted therewith but were like unto brut beasts by reason of their negligence, see why they were so bold to condemn Iesus christ.
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The like rashnesse we sée to be in al those which are ignorant. For when we shall at this day heare them crye, thou hereticke:
The like rashness we see to be in all those which Are ignorant. For when we shall At this day hear them cry, thou heretic:
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they speake it not because they are able to proue it, but the most doltish of them are carried with such a rage,
they speak it not Because they Are able to prove it, but the most doltish of them Are carried with such a rage,
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as that they wyll (forsooth) he zealous, of the honour of God, and yet know why nor wherefore.
as that they will (forsooth) he zealous, of the honour of God, and yet know why nor Wherefore.
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Moreouer, they must enquire whether Iesus Christ was the Messias, or not: howbeit the Iewes refused him without asking any question.
Moreover, they must inquire whither Iesus christ was the Messias, or not: howbeit the Iewes refused him without asking any question.
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By this we are to learne, that if wee will haue such a zeale as God lyketh of, wee must bee ruled by a true knowledge and bee taught by his worde.
By this we Are to Learn, that if we will have such a zeal as God liketh of, we must be ruled by a true knowledge and be taught by his word.
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For we may vtter whoat wordes, but they shall be but so many of Satan his rages,
For we may utter whoat words, but they shall be but so many of Satan his rages,
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if we speake not like the Schollers of God:
if we speak not like the Scholars of God:
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because hee is the onely competent Iudge, and reserueth this office to himselfe, to shewe vs, what his wyll is.
Because he is the only competent Judge, and reserveth this office to himself, to show us, what his will is.
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Seing then it is so, let vs follow the word of God simplye, and bee quiet:
Sing then it is so, let us follow the word of God simply, and be quiet:
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and let our zeale be ruled by it, & this is it which we are to obserue in the first place.
and let our zeal be ruled by it, & this is it which we Are to observe in the First place.
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But when it is saide, That Pylate was more afearde then hee was before, when hee hearde the Sonne of God spoken of:
But when it is said, That Pilate was more afeard then he was before, when he heard the Son of God spoken of:
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heere we sée in the person of a wretched pagan, that a little séede of religion moued and pricked him,
Here we see in the person of a wretched pagan, that a little seed of Religion moved and pricked him,
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and so solycited his conscience as that he knewe not which way to turne him.
and so solycited his conscience as that he knew not which Way to turn him.
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Hée sée Iesus Christ altogether deformed, and hee him selfe had caused him to be scourged and he was before that very shamfully vsed, with spitting and buffeting in the house of Cayphas to be short, a man vtterlye dispised and forsaken of all men:
He see Iesus christ altogether deformed, and he him self had caused him to be scourged and he was before that very shamefully used, with spitting and buffeting in the house of Caiaphas to be short, a man utterly despised and forsaken of all men:
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and yet the name of God moued Pontius Pilate, and engendred in him a meruelous feare.
and yet the name of God moved Pontius Pilate, and engendered in him a marvelous Fear.
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What then shall we do whenas we shal become lyke vnto brute beastes.
What then shall we do whenas we shall become like unto brutus beasts.
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For when any man shal speake to vs of God, if we be not some way kept in & restrained, we shal after the example of Pylate, be condemned in the latter day, we shal at this day sée such deuilish and horrible skorners, that if a man say vnto them,
For when any man shall speak to us of God, if we be not Some Way kept in & restrained, we shall After the Exampl of Pilate, be condemned in the latter day, we shall At this day see such devilish and horrible scorners, that if a man say unto them,
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beholde what God sheweth vs, and alleadge his worde, and allow of that which they refuse, they care not,
behold what God shows us, and allege his word, and allow of that which they refuse, they care not,
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but wyl stoppe their eares, hood wynke their eyes, and their myndes are otherwyse occupied, and so proude, as that there is no speaking of giuing eare:
but will stop their ears, hood wink their eyes, and their minds Are otherwise occupied, and so proud, as that there is no speaking of giving ear:
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For thus they please them selues we are at a good poynt (say they) and so it shall be:
For thus they please them selves we Are At a good point (say they) and so it shall be:
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It is euen so, yet looke vpon Pilate, who neuer had heard a word of the doctrine of God,
It is even so, yet look upon Pilate, who never had herd a word of the Doctrine of God,
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yea he cōtemned the law so that what soeuer the Iewes dyd, he thought it to be but a fonde deuised thing, and worshipped his Idols:
yea he contemned the law so that what soever the Iewes did, he Thought it to be but a fond devised thing, and worshipped his Idols:
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yet the name of GOD touched him, and hee conteined himselfe thereby, whenas hée hard it spoken of.
yet the name of GOD touched him, and he contained himself thereby, whenas he heard it spoken of.
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And did hée this for any Maiestie or pompe that he sée to bee in Christe Iesus? No,
And did he this for any Majesty or pomp that he see to be in Christ Iesus? No,
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for, the very name of God was it, that mooued him to this reuerence. What then shall become of them who shall bée condemned by this feare of Pilat,
for, the very name of God was it, that moved him to this Reverence. What then shall become of them who shall been condemned by this Fear of Pilat,
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so long as they followe their accustomed maner of life, so that there can bee nothing wrong from them,
so long as they follow their accustomed manner of life, so that there can be nothing wrong from them,
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although a man doe not onely talke vnto them of the name of God, and speake as it were sometimes glaunsingly,
although a man do not only talk unto them of the name of God, and speak as it were sometime glancingly,
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but offereth also both to teache them, & point thē out with the finger, the testimonies of the Scripture? If they vouchsafe not to consider of it,
but Offereth also both to teach them, & point them out with the finger, the testimonies of the Scripture? If they vouchsafe not to Consider of it,
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nor yet giue any diligent attendance therto, must it not néedes bée, but that the Diuell hath altogether possessed them,
nor yet give any diligent attendance thereto, must it not needs been, but that the devil hath altogether possessed them,
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and giue vs to vnderstande that they are very monsters, who haue quite giuen ouer all the séede of Religion,
and give us to understand that they Are very monsters, who have quite given over all the seed of Religion,
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and obstinately set themselues against God, in dispite of nature? And this is it which we haue to consider of.
and obstinately Set themselves against God, in despite of nature? And this is it which we have to Consider of.
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Nowe howeuer it is, wée on the contrary part also sée, that whatsoeuer feare wée haue,
Now however it is, we on the contrary part also see, that whatsoever Fear we have,
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and whatsoeuer our mindes and vnderstanding can comprehende for the honouring of God, wyll bée like none other thing but as a bright lightning, which flasheth in our faces, and is soone gone.
and whatsoever our minds and understanding can comprehend for the honouring of God, will been like none other thing but as a bright lightning, which flasheth in our faces, and is soon gone.
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For how did Pilate feare God, wee sée that it stande him not, but shewed so great crueltie,
For how did Pilate Fear God, we see that it stand him not, but showed so great cruelty,
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as if God had neuer béene? Thus wée sée, that they who are not gouerned by the spirite of God, shall on the one side bee so possessed with feare,
as if God had never been? Thus we see, that they who Are not governed by the Spirit of God, shall on the one side be so possessed with Fear,
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as that they shall at sometymes bee made to stoupe:
as that they shall At sometimes be made to stoop:
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But yet they newe gi•e ouer ••ting vp of their hornes, quickely forgetting themselues, and dulling theyr consciences to doe wickedly.
But yet they new gi•e over ••ting up of their horns, quickly forgetting themselves, and dulling their Consciences to do wickedly.
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For wée sée that Pharao was many times put in feare, when as hée saide, I beséech thée pray vnto God for me,
For we see that Pharaoh was many times put in Fear, when as he said, I beseech thee pray unto God for me,
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And when he sée the wo•de of God so apparantly Surely, quoth hée, this is the finger of GOD,
And when he see the wo•de of God so apparently Surely, quoth he, this is the finger of GOD,
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and I muste needes submit my selfe vnto him.
and I must needs submit my self unto him.
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But within a while after hée became worse, then euer hee was, euen so fared it with Pilate.
But within a while After he became Worse, then ever he was, even so fared it with Pilate.
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Nowe, this is to admonishe vs, that wee make not accompt of the feare of GOD,
Now, this is to admonish us, that we make not account of the Fear of GOD,
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as of a blaste of winde, but let it bee strongly rooted in our hearts.
as of a blast of wind, but let it be strongly rooted in our hearts.
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For how did Pilate feare God, Forsooth it was such a feare as made him only to be more inexcusable.
For how did Pilate Fear God, Forsooth it was such a Fear as made him only to be more inexcusable.
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And here wee may sée why God awakeneth the cōsciences of those that are a sléepe,
And Here we may see why God awakeneth the Consciences of those that Are a sleep,
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and would vtterly cast of the yoke, which bringeth them to a more narrow consideration of themselues,
and would utterly cast of the yoke, which brings them to a more narrow consideration of themselves,
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so that they shalbe made, spite of their téethes, to acknowledge their miseries, and féele their sinnes,
so that they shall made, spite of their téethes, to acknowledge their misery's, and feel their Sins,
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although they woulde walter themselues asléepe in them.
although they would walter themselves asleep in them.
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And therefore all the doubtes, which all the contemners of God and the wicked haue, are euen so many adiournaments or dayes ouer, which God graunteth them, to make them voide of all excuse of ignorance.
And Therefore all the doubts, which all the contemners of God and the wicked have, Are even so many adiournaments or days over, which God granteth them, to make them void of all excuse of ignorance.
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But anon after, they let slippe the Reine, and runne at randon, without any stay: as héere wée sée Pilate did.
But anon After, they let slip the Reine, and run At random, without any stay: as Here we see Pilate did.
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At the beginning hée was greatly afearde, but soone after hée returned to his olde byas againe.
At the beginning he was greatly afeard, but soon After he returned to his old bias again.
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For thus he saide to Iesus, Knowest not thou that I haue power to loose,
For thus he said to Iesus, Knowest not thou that I have power to lose,
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and condemne thee? Let vs héere in the first place note, that if he had béene a théefe,and condemn thee? Let us Here in the First place note, that if he had been a thief,
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yet could not he once remoue his finger, without God had giuen him power.
yet could not he once remove his finger, without God had given him power.
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Howe then durst Pilate warrant himselfe such an outragious licence, to condemne and pardon as pleased him.
Howe then durst Pilate warrant himself such an outrageous licence, to condemn and pardon as pleased him.
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And surely it were much better to set at libertie all Théeues, to robbe and spoyle in the woods,
And surely it were much better to Set At liberty all Thieves, to rob and spoil in the woods,
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then to set men in so honorable a place. who take pleasure and delight in their authoritie, and neuer haue any care of conscience,
then to Set men in so honourable a place. who take pleasure and delight in their Authority, and never have any care of conscience,
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but bring the whole worlde vnto confusion.
but bring the Whole world unto confusion.
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Nowe, wée sée héere (as I haue said) that Pilate his feare neuer tooke déepe roote in him,
Now, we see Here (as I have said) that Pilate his Fear never took deep root in him,
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but was onely a puft of winde.
but was only a puffed of wind.
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Wherefore let vs learne to haue asure and constant feare of God, that we may walk in his obedience,
Wherefore let us Learn to have assure and constant Fear of God, that we may walk in his Obedience,
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and valiantly fight against whatsoeuer might put vs by, and alwayes thus restraine our selues,
and valiantly fight against whatsoever might put us by, and always thus restrain our selves,
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as that we prouoke not him to wrath, who hath all power ouer vs. And this is it which wée are héere to consider of.
as that we provoke not him to wrath, who hath all power over us And this is it which we Are Here to Consider of.
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Let vs also besides consider, that the glory which Pilate attributed to himselfe, is notwithstanding turned to his great shame.
Let us also beside Consider, that the glory which Pilate attributed to himself, is notwithstanding turned to his great shame.
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For his enimies coulde neuer speake worse of him then for this:
For his enemies could never speak Worse of him then for this:
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to wit, that hee woulde be taken to be a man of no discretion to discerne betwixte good and bad:
to wit, that he would be taken to be a man of no discretion to discern betwixt good and bad:
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and yet hée boasted himselfe of it.
and yet he boasted himself of it.
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Héere therefore wée sée, that the higher the dispisers of God think to aduance them selues, they must alwayes feele, that they are the more shamefully to bée throwne downe:
Here Therefore we see, that the higher the despisers of God think to advance them selves, they must always feel, that they Are the more shamefully to been thrown down:
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and God so giueth them ouer into a reprobate sence, as that they bragge of their iniquities, that they might become detestable both in heauen and earth.
and God so gives them over into a Reprobate sense, as that they brag of their iniquities, that they might become detestable both in heaven and earth.
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What is there then for vs to doe? Forsooth, let vs learne to glory in that which is good,
What is there then for us to do? Forsooth, let us Learn to glory in that which is good,
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and haue an eye to doe the thing that is lawefull.
and have an eye to do the thing that is lawful.
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For they which glory in their mightinesse, and in their authoritie, without doubt doe prouoke the Lorde to anger,
For they which glory in their mightiness, and in their Authority, without doubt do provoke the Lord to anger,
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because they haue many times gotten their riches and credit by vnlawfull meanes, as by rioting, crueltie, and all kindes of extortion.
Because they have many times got their riches and credit by unlawful means, as by rioting, cruelty, and all Kinds of extortion.
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Wherfore when they glory héerein, it is as it were to set them selues against the Lord.
Wherefore when they glory herein, it is as it were to Set them selves against the Lord.
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For he that hath gotten euery way by spoyle, will say I am wealthie:
For he that hath got every Way by spoil, will say I am wealthy:
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and sée, he wil say, I haue gotten, whenas he hath sucked the blood of the poore out of them.
and see, he will say, I have got, whenas he hath sucked the blood of the poor out of them.
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But howe? Surely, by deceipt and wicked practises, in robbing the one, and glutting the other.
But how? Surely, by deceit and wicked practises, in robbing the one, and glutting the other.
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Another man, through abition, and vnlawful meanes, is aduaunced to some honor, and héerevpon forsooth, this man would bée greatly feared.
another man, through abition, and unlawful means, is advanced to Some honour, and hereupon forsooth, this man would been greatly feared.
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And this kinde of dealing is manyfestly to stande against God, And therefore (as I haue said) let vs learne to glory in that which God alloweth and liketh of.
And this kind of dealing is manifestly to stand against God, And Therefore (as I have said) let us Learn to glory in that which God alloweth and liketh of.
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True it is, that although there bée valure in vs, yet is it not lawfull to vsurpe the commendation which God reserueth to himself,
True it is, that although there been valour in us, yet is it not lawful to usurp the commendation which God reserveth to himself,
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and for the which wée ought to honor him, because, all that we haue commeth of his frée gifte.
and for the which we ought to honour him, Because, all that we have comes of his free gift.
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Wherefore, wée must not without doubt, glory in our selues, as if that which God giueth vs apperteined vnto vs:
Wherefore, we must not without doubt, glory in our selves, as if that which God gives us appertained unto us:
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But, I say, our glory shoulde be onely in this, that it hath pleased God to adopt vs for his children,
But, I say, our glory should be only in this, that it hath pleased God to adopt us for his children,
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and hath giuen vs his grace to walke in his feare, and power also to abstaine from euill.
and hath given us his grace to walk in his Fear, and power also to abstain from evil.
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And héerin, ought to be all our glory.
And herein, ought to be all our glory.
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And besides, if wée bée of no reputation in the worlde, let vs beséeche him to graunt vs pacience,
And beside, if we been of no reputation in the world, let us beseech him to grant us patience,
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and rather desire to liue in this estate, then to bée exalted, and yet to reioyce and bée glad,
and rather desire to live in this estate, then to been exalted, and yet to rejoice and been glad,
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but not as the worldlinges doe, who, make thēselues such sporte, as that there is nothing that is able to holde them in.
but not as the worldlings do, who, make themselves such sport, as that there is nothing that is able to hold them in.
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And therefore the summe and effect wherein wée must glory: is this, to wyll and desire no more then God woulde haue vs to doe,
And Therefore the sum and Effect wherein we must glory: is this, to will and desire no more then God would have us to do,
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and set our selues against whatsoeuer hée misliketh of, although the worlde and all such as commit tyranny,
and Set our selves against whatsoever he misliketh of, although the world and all such as commit tyranny,
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and excéede in doeing wickedly, reioyce in it.
and exceed in doing wickedly, rejoice in it.
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Wherefore let vs gladly and willingly leaue all these glories, desiring nothing els but to haue God to acknowledge and allow vs for his children.
Wherefore let us gladly and willingly leave all these Glories, desiring nothing Else but to have God to acknowledge and allow us for his children.
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And this is in effect, the thing which wée haue héere to consider of. Nowe, for a full conclusion, it is saide, That when Pilate sawe he preuailed nothing,
And this is in Effect, the thing which we have Here to Consider of. Now, for a full conclusion, it is said, That when Pilate saw he prevailed nothing,
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and that the people made a greater stirre, hee washed his handes, and saide, I am innocent of the blood of this man. and that the people made a greater stir, he washed his hands, and said, I am innocent of the blood of this man.
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Wée haue already saide, that our Lorde Iesus muste bée founde innocent, euen by the Testimonie of the iudges owne mouth.
We have already said, that our Lord Iesus must been found innocent, even by the Testimony of the judges own Mouth.
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For where it is laide that Iesus Christe was condemned, and suffered vnder Pontius Pilate, it is not sufficient for vs that wée haue vnderstood the History.
For where it is laid that Iesus Christ was condemned, and suffered under Pontius Pilate, it is not sufficient for us that we have understood the History.
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But wée must eftsoones acknowledge that Iesus Christe was not onely innocent, but was also the fountaine of all holinesse and perfection.
But we must eftsoons acknowledge that Iesus Christ was not only innocent, but was also the fountain of all holiness and perfection.
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Why then was he condemned? it shoulde séeme that héere are two diuers and sundry thinges.
Why then was he condemned? it should seem that Here Are two diverse and sundry things.
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For, it is saide, that hée is the vnspotted Lambe of God.
For, it is said, that he is the unspotted Lamb of God.
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And because hee was the Lambe of God, it was méete that hee shoulde bée condemned as a Sacrifice.
And Because he was the Lamb of God, it was meet that he should been condemned as a Sacrifice.
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This worde, Lambe, importeth that hée must bée offered vp.
This word, Lamb, imports that he must been offered up.
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And what is it that the law calleth Sacrifices? Forsooth, it is sinnes, and curses.
And what is it that the law calls Sacrifices? Forsooth, it is Sins, and curses.
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And wée sée why it is said that our Lord Iesus was accursed for vs: to wit, he receiued vnto himselfe, the curse which was due for our sinnes.
And we see why it is said that our Lord Iesus was accursed for us: to wit, he received unto himself, the curse which was due for our Sins.
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Thus wée sée in what qualitie and state hée was condemned:
Thus we see in what quality and state he was condemned:
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because GOD had established, that hée shoulde bee as it were the Lambe, which shoulde be offered for a Sacrifice.
Because GOD had established, that he should be as it were the Lamb, which should be offered for a Sacrifice.
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Howbeit it was méete hée shoulde bée knowne to be without spot, and his puritie be openly séene, to the ende wée might take holde of our sinnes,
Howbeit it was meet he should been known to be without spot, and his purity be openly seen, to the end we might take hold of our Sins,
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vntyll the time wée knowe Iesus Christe to bée the myrror of all perfection, and enter into the tryall and examining of our sinnes,
until the time we know Iesus Christ to been the mirror of all perfection, and enter into the trial and examining of our Sins,
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and bée displeased with them, and condemned, and we should haue béene, had he not deliuered and fréed vs. Nowe,
and been displeased with them, and condemned, and we should have been, had he not Delivered and freed us Now,
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when Pilate had taken the Bason and washed his hands, that was ouer trifling a a Ceremony and a very foolish fashion:
when Pilate had taken the Basin and washed his hands, that was over trifling a a Ceremony and a very foolish fashion:
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as though he coulde haue discharged himself before God for it:
as though he could have discharged himself before God for it:
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Howbeit, when he attempted to appease the rage of the people, that was not to make his excuse vnto God,
Howbeit, when he attempted to appease the rage of the people, that was not to make his excuse unto God,
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For, he protested not before God, that he was innocent: but said only to the people, looke well to your selues my maisters:
For, he protested not before God, that he was innocent: but said only to the people, look well to your selves my masters:
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For, as for my selfe I am innocent. As if hée shoulde haue said, it is you that inforce mée to doe this.
For, as for my self I am innocent. As if he should have said, it is you that enforce me to do this.
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But all this (as I haue said) wil not excuse him. Neither did he the duetie of a Iudge:
But all this (as I have said) will not excuse him. Neither did he the duty of a Judge:
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For he shoulde haue chosen rather to die an hundred times, then to haue declined from the doing of his duetie,
For he should have chosen rather to die an hundred times, then to have declined from the doing of his duty,
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whenas he sée such troubles in the worlde, yea, hée ought to haue had this magnanimitie with him, to do the thing which he knew to be both good and iust.
whenas he see such Troubles in the world, yea, he ought to have had this magnanimity with him, to do the thing which he knew to be both good and just.
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But when he saw the people in this heat, he was contented to be carried as pleased them.
But when he saw the people in this heat, he was contented to be carried as pleased them.
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Notwithstanding, he must, in spite of his bearde, be a witnesse of the innocency of Iesus Christe,
Notwithstanding, he must, in spite of his beard, be a witness of the innocency of Iesus Christ,
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euen for the iustifiyng of him by his owne mouth. And yet he would néedes condemne him, howbeit therein lyeth al our comfort:
even for the justifying of him by his own Mouth. And yet he would needs condemn him, howbeit therein lies all our Comfort:
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for we know that when we are at this day brought to appeare before the iudgement seat of God, it is not to the end wee shoulde bee condemned.
for we know that when we Are At this day brought to appear before the judgement seat of God, it is not to the end we should be condemned.
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But because the blood of our Lorde Iesus Christ which was shed for vs, is the true and right clensing and washing of our soules, hée receiueth vs as pure and cleane.
But Because the blood of our Lord Iesus christ which was shed for us, is the true and right cleansing and washing of our Souls, he receiveth us as pure and clean.
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And thus wée see whereunto wée must trust. Yet for all this, we héere what the Iewes say:
And thus we see whereunto we must trust. Yet for all this, we Here what the Iewes say:
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for they are so headlong caried, by the strength of Satan, as that they crie out, His blood be vpon vs and vpon our children.
for they Are so headlong carried, by the strength of Satan, as that they cry out, His blood be upon us and upon our children.
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Now they were Gods inheritance, and the very elect and chosen amongest all the nations of the earth,
Now they were God's inheritance, and the very elect and chosen amongst all the Nations of the earth,
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and yet they gaue ouer this honor, and all the promises of saluation, and this holy aliance which God had established with their line.
and yet they gave over this honour, and all the promises of salvation, and this holy alliance which God had established with their line.
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And héere we sée how they were deproued of al the benefites which God had before distributed vnto them,
And Here we see how they were deproued of all the benefits which God had before distributed unto them,
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because they came of the seede of Abraham:
Because they Come of the seed of Abraham:
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and it came so to passe that the blood of our Lorde Iesus must fall on their heads euen to the vtter destruction of them and their posteritie,
and it Come so to pass that the blood of our Lord Iesus must fallen on their Heads even to the utter destruction of them and their posterity,
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as before he had also declared ▪ For thus it is saide, It must néedes be that your iniquitie must be great,
as before he had also declared ▪ For thus it is said, It must needs be that your iniquity must be great,
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and yt the blood of Martyres euen from the iust Ab••, vnto Zachare as the sonne of Ba•acheas whom yée somtime slew, do put you in remembrance,
and that the blood of Martyrs even from the just Ab••, unto Zachare as the son of Ba•acheas whom the sometime slew, do put you in remembrance,
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and that you might sée that you haue béen alwaies murderers of the Prophets, and by that meane haue wa••ed against God and his worde.
and that you might see that you have been always murderers of the prophets, and by that mean have wa••ed against God and his word.
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Thus we sée that the blood of our Lorde Iesus, which shoulde bee the saluation of the whole worlde,
Thus we see that the blood of our Lord Iesus, which should be the salvation of the Whole world,
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but specially of the Iewes, because the first begotten, apperteineth to them, hath cryed for vengeance against them.
but specially of the Iewes, Because the First begotten, appertaineth to them, hath cried for vengeance against them.
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Howbeit, let vs nowe learne to plunge our selues in, and beséeche the Lorde to light vpon vs after another maner, both vpon vs and vpon our children particularly:
Howbeit, let us now Learn to plunge our selves in, and beseech the Lord to Light upon us After Another manner, both upon us and upon our children particularly:
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that is to say, yt we myght be washed & cleansed of thē, whēas we sée our selues, by reasō of our sins, to be abominable in ye sight of god,
that is to say, that we might be washed & cleansed of them, whenas we see our selves, by reason of our Sins, to be abominable in you sighed of god,
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vntil such time as we be washed:
until such time as we be washed:
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and let vs suffer the blood which hath béene shed for our redemption, to light vpon vs,
and let us suffer the blood which hath been shed for our redemption, to Light upon us,
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and bée deawed with it, by the power of the holy Spirite (as Saint Peter saieth in his Canonicall Epistle) and haue great regarde howe wée refuse the grace which God offereth vnto vs, which ye Iewes lost through their vnthankfulnes,
and been dewed with it, by the power of the holy Spirit (as Saint Peter Saith in his Canonical Epistle) and have great regard how we refuse the grace which God Offereth unto us, which the Iewes lost through their unthankfulness,
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and prouoked him more and more to wrath.
and provoked him more and more to wrath.
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And therefore let vs at this day dispose our selues and bée ready to receiue the cleansing of our Lorde Iesus Christe, which wée cannot lay holde on,
And Therefore let us At this day dispose our selves and been ready to receive the cleansing of our Lord Iesus Christ, which we cannot lay hold on,
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but by faith, and beséeche the Lorde, that wee may not receiue this washing in vaine:
but by faith, and beseech the Lord, that we may not receive this washing in vain:
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but that wée may from day to day haue all our spots wyped away.
but that we may from day to day have all our spots wiped away.
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Let vs also desire our God that it woulde please him to increase in vs this puritie, which our Lorde Iesus Christe purchased for vs,
Let us also desire our God that it would please him to increase in us this purity, which our Lord Iesus Christ purchased for us,
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vntil such time as wée are come vnto his kingdome, where we shalbe discharged of all the corruptions of our sinnes.
until such time as we Are come unto his Kingdom, where we shall discharged of all the corruptions of our Sins.
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Let vs nowe fall downe before the Maiestie of our good God, and acknowledge our offences, beséeching him that wée may haue such a liuely féeling of them,
Let us now fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him that we may have such a lively feeling of them,
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as that it may make vs runne with a greater desire to the remedie which is set before vs: (to wit, to the death which his onely Sonne suffered.
as that it may make us run with a greater desire to the remedy which is Set before us: (to wit, to the death which his only Son suffered.
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And that wee may come with suche repentance, as may obteine mercy at his handes:
And that we may come with such Repentance, as may obtain mercy At his hands:
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and that, not onely for a day, but that it may also continue with vs both in life and death.
and that, not only for a day, but that it may also continue with us both in life and death.
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And in the meane while that wée myght bée so renued by his holy spirite, as yt wée might perseuer in seruing and glorifiyng of him as he is worthie,
And in the mean while that we might been so renewed by his holy Spirit, as that we might persever in serving and glorifying of him as he is worthy,
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and wholy cléene vnto our Lorde Iesus Christe: that since hée died, and is rysen againe, wee might liue and die in him,
and wholly clean unto our Lord Iesus Christ: that since he died, and is risen again, we might live and die in him,
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& seeke nothing els, but to make our selues conformable and fitte vnto his worde. And so, Let vs all say, O Almightie God, and heauenly father, &c.
& seek nothing Else, but to make our selves conformable and fit unto his word. And so, Let us all say, Oh Almighty God, and heavenly father, etc.
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The sixt Sermon of the Passion. Matthew.xxvii. 27 THen the souldiers of the gouernour tooke Iesus into the common hall, and gathered about him the whole band.
The sixt Sermon of the Passion. Matthew xxvii 27 THen the Soldiers of the governor took Iesus into the Common hall, and gathered about him the Whole band.
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28 And they stripped him, and put vpon him a Scarlet Robe.
28 And they stripped him, and put upon him a Scarlet Robe.
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29 And platted a crowne of thornes, & put it vpon his head, and a reede in his right hand,
29 And plaited a crown of thorns, & put it upon his head, and a reed in his right hand,
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and bowed their knees before him, and mocked him, saying, God saue thee King of the Iewes.
and bowed their knees before him, and mocked him, saying, God save thee King of the Iewes.
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30 And spetted vpon him, and tooke a reede and smote him on the head.
30 And spitted upon him, and took a reed and smote him on the head.
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31 Thus, when they had mocked him, they tooke the Robe from him, and put his own raiment on him,
31 Thus, when they had mocked him, they took the Robe from him, and put his own raiment on him,
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and lead him away to crucifie him.
and led him away to crucify him.
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32 And as they came out they founde a man of Cyrene, named Simon, him they compelled to beare his crosse.
32 And as they Come out they found a man of Cyrene, nam Simon, him they compelled to bear his cross.
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33 And when they came to the place called Golgotha (that is to say, the place of dead mens sculles)
33 And when they Come to the place called Golgotha (that is to say, the place of dead men's skulls)
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34 They gaue vineger to drinke, mingled with Gall: and when he had tasted thereof, he would not drinke.
34 They gave vinegar to drink, mingled with Gall: and when he had tasted thereof, he would not drink.
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35 And when they had crucified him, they parted his garments, and did cast lots, that it might bee fulfilled, which was spoken by the Prophet, They deuided my garments among them,
35 And when they had Crucified him, they parted his garments, and did cast lots, that it might be fulfilled, which was spoken by the Prophet, They divided my garments among them,
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and vpon my vesture they cast lottes. 36 And they sate and watched him there.
and upon my vesture they cast lots. 36 And they sat and watched him there.
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37 They set vp also ouer his head the cause, written, THIS IS IESVS THE KING OF THE IEWES.
37 They Set up also over his head the cause, written, THIS IS JESUS THE KING OF THE IEWES.
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38 And there were two theeues crucified with him, one on the right hand, another on the left.
38 And there were two thieves Crucified with him, one on the right hand, Another on the left.
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39 And they that passed by, reuiled him, wagging their heads.
39 And they that passed by, reviled him, wagging their Heads.
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40 And saying, thou that destroyedst the temple, and builded st•• in three dayes, saue thy selfe:
40 And saying, thou that destroyedst the temple, and built st•• in three days, save thy self:
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If thou bee the sonne of God come downe from the crosse.
If thou be the son of God come down from the cross.
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41 Likewise also the high Priestes mockinge him with the Scribes and Elders, and Pharisees saide,
41 Likewise also the high Priests mocking him with the Scribes and Elders, and Pharisees said,
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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.
42 He saved Others, but he cannot save himself. If he be the King of Israel, let him now come down from the cross, and we will believe him.
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43 Hee trusteth in God, let him deliuer him now, if hee will haue him: for he said, I am the sonne of God.
43 He Trusteth in God, let him deliver him now, if he will have him: for he said, I am the son of God.
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44 That same also, the theeues which were crucified with him, cast in his teeth.
44 That same also, the thieves which were Crucified with him, cast in his teeth.
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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.
AS Concerning the matter which before we have handled, we must yet a great deal better Consider, that the Kingdom of our Lord Iesus Christ is not of this world.
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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:
For we see that he was shamefully dealt withal and made a very jesting stock: and in steed of a kingly Diadem, he had a crown of thorn:
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in stéede of a Scepter a Réed, and besides, whatsoeuer shame might bée deuised against a man, it was done to him.
in steed of a Sceptre a Reed, and beside, whatsoever shame might been devised against a man, it was done to him.
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And therefore if we shal let our senses stay vpō 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 Therefore if we shall let our Senses stay upon the thing which is Here rehearsed it will been a marvelous Object of offence as it were, to estrange us from our Lord Iesus Christ,
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and so consequently from all hope of saluation.
and so consequently from all hope of salvation.
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But wée must looke vpō the spiritual kingdom, wherof mention hath héere before ben made, by faith:
But we must look upon the spiritual Kingdom, whereof mention hath Here before been made, by faith:
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and then conclude, That although wée make a iest at the kingdome of our Lorde Iesus Christe,
and then conclude, That although we make a jest At the Kingdom of our Lord Iesus Christ,
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yet doth God and the Angelles estéeme of it according to the worthinesse thereof.
yet does God and the Angels esteem of it according to the worthiness thereof.
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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.
Yea and we Are to call to mind, that the son of God was After that sort entreated, in his own person, to the end he might take upon him all the rebuke & shame, which we justly had deserved.
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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,
For, how can we come before the Majesty of God, so long as we Are defiled with sin and iniquity? But Because our Lord Iesus was contented to have his face spet on, to been buffeted,
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and abide all reproche, sée howe wée at this day are acknowledged and allowed to •e the children of God ▪ and herein standeth all our trust and confidence.
and abide all reproach, see how we At this day Are acknowledged and allowed to •e the children of God ▪ and herein Stands all our trust and confidence.
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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 dete•• them,
We have moreover continually to Consider, that GOD will cause us a little better to feel our Sins and iniquities, to the end we might abhor and dete•• them,
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when as wée sée, that the Sonne of God must repayre and amende them, and suffered so muche, to purchase vs grace and pardon,
when as we see, that the Son of God must repair and amend them, and suffered so much, to purchase us grace and pardon,
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and the heauenly father also, not to spare him, for the doyng of it.
and the heavenly father also, not to spare him, for the doing of it.
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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,
Thus, when we see that our Sins were such as wrought so great a confusion and shame to the Son of God, we ought to be humbled,
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and be altogether ashamed of our selues, yet notwithstanding, we must take a good heart vnto vs,
and be altogether ashamed of our selves, yet notwithstanding, we must take a good heart unto us,
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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 cōtented,
and be so Fully assured as not once to doubt when we shall come before the Majesty of God, that our Lord Iesus christ hath purchased our pardon, sing he was contented,
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for our cause, to be so lightly regarded.
for our cause, to be so lightly regarded.
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For by this mean, he hath gottē vs glory & worship euē before God & his Angels.
For by this mean, he hath got us glory & worship even before God & his Angels.
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Now it is here said that our Lorde Ies••, was 〈 ◊ 〉 to the place called Golgotha, to wit, a place of dead mens •kulles ▪ The Hebrue woorde, from whence this is deriued, signifie th• to rowle or bowle:
Now it is Here said that our Lord Ies••, was 〈 ◊ 〉 to the place called Golgotha, to wit, a place of dead men's •kulles ▪ The Hebrew word, from whence this is derived, signify th• to roll or bowl:
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Howebeit they then vsed it so, because that whe• any carcase is through rotted and turned to dust, the head is then very drie, and like a round bowle:
Howbeit they then used it so, Because that whe• any carcase is through rotted and turned to dust, the head is then very dry, and like a round bowl:
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Wherefore they called the name of this place Golgotha, because that many malefactors 〈 ◊ 〉 there punished, & there their heades remayned.
Wherefore they called the name of this place Golgotha, Because that many malefactors 〈 ◊ 〉 there punished, & there their Heads remained.
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And here we are to remember the saying of the Apostle in his Epistle to the Hebrues, 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 w•••d say, accursed:
And Here we Are to Remember the saying of the Apostle in his Epistle to the Hebrews, That our Lord Iesus christ was led out of the Town as the burned offerings were wont to be, whose blood was carries into the Sanctuary for the wiping away of the Sins of the people ▪ Now, it was said, that that sacrifice was as a man w•••d say, accursed:
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and therfore it was méete it should be carried a great way of.
and Therefore it was meet it should be carried a great Way of.
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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;
Thus we see, that the son of God would take upon him this state and condition, that we might in very 〈 … 〉 to that God hath now freed and pardoned us;
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For we are woorthie that GOD should geue vs ouer, and powre vpō vs his h•rrible 〈 ◊ 〉,
For we Are worthy that GOD should give us over, and pour upon us his h•rrible 〈 ◊ 〉,
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so lōg as he séeth what we are.
so long as he seeth what we Are.
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Wherfore, there is now other way for vs to obtaine pardō, but to come vnto our Lord Iesus Christ,
Wherefore, there is now other Way for us to obtain pardon, but to come unto our Lord Iesus christ,
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& receiue al our succor from him, because he discharged vs of a greate burden,
& receive all our succour from him, Because he discharged us of a great burden,
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whenas hee woulde as it were, be•••e accused and abhorred for our sakes that we might finde fauour before God,
whenas he would as it were, be•••e accused and abhorred for our sakes that we might find favour before God,
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and so obey his holy will.
and so obey his holy will.
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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, although Pilate his Judge, had oftentimes justified him, yet for all that must he take upon him in his own person, all whatsoever was requisite for our redemption,
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for hée was our pledge and surety, and therefore must wholly answers for vs. So then,
for he was our pledge and surety, and Therefore must wholly answers for us So then,
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whē we haue vnderstood that our Lord Iesus was thus cast of, as one not worthy to be accōpted amongst ye felowship of men,
when we have understood that our Lord Iesus was thus cast of, as one not worthy to be accounted among you fellowship of men,
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yea, euen so stinking, as that he could not be abidden:
yea, even so stinking, as that he could not be abidden:
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whē we sée al this, I say, let vs learne to follow him, & forsake ye world,
when we see all this, I say, let us Learn to follow him, & forsake you world,
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as here in this place we are exhorted.
as Here in this place we Are exhorted.
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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.
And if it so fallen out, that we must needs be made jesting stocks, and been Cut of as rotten members, and been abhorred and detested.
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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,
Let us patiently abide all this gear, and not see it, until such time as that day comes wherein our sorrows shall turned into joy,
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& God shal wype away the teares from our eyes, and that the thing which is nowe thought to bée,
& God shall wipe away the tears from our eyes, and that the thing which is now Thought to been,
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as shameful, shall then bée wholly turned to honour and glory.
as shameful, shall then been wholly turned to honour and glory.
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For without al doubt, looke whatsoeuer wée suffer for the name of Iesus Christ, is more honorable before God,
For without all doubt, look whatsoever we suffer for the name of Iesus christ, is more honourable before God,
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then all the pompes and glittering shewes of this worlde. And this is it which wée are to consider of in this place.
then all the pomps and glittering shows of this world. And this is it which we Are to Consider of in this place.
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Nowe the Euangelist goeth on and saieth, that they which passed by, mocked our Lord Iesus,
Now the Evangelist Goes on and Saith, that they which passed by, mocked our Lord Iesus,
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but especially the Priestes, the Scribes, and such like. And what was the matter I beséeche you? Forsooth thus they saide:
but especially the Priests, the Scribes, and such like. And what was the matter I beseech you? Forsooth thus they said:
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If hee bee the Sonne of GOD, let him come downe and saue himselfe for hée hath saued others,If he be the Son of GOD, let him come down and save himself for he hath saved Others,
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and if hée bée the king of Israel, let him nowe shewe himselfe so.
and if he been the King of Israel, let him now show himself so.
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Héere wée sée howe terrible blinde these wretched people were, whom Satan had so possessed as that they had neither féeling nor yet discretion.
Here we see how terrible blind these wretched people were, whom Satan had so possessed as that they had neither feeling nor yet discretion.
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Wée sée also the Priestes, who shoulde haue béene the Angels or messengers of GOD:
We see also the Priests, who should have been the Angels or messengers of GOD:
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for hée had appoynted them for that purpose, to the ende his worde and will, might be knowen from their mouthes.
for he had appointed them for that purpose, to the end his word and will, might be known from their mouths.
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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.
We see likewise the Scribes, who were acquainted with the law, and yet by thinking to make our Lord Iesus no body, declared that they troad under foot the Holy Scripture, all the Religion whereof they so much bragged.
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For when the Messias was spoken of vnto them before, they coulde say that hee muste bee borne in Bethlehem,
For when the Messias was spoken of unto them before, they could say that he must be born in Bethlehem,
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and they were aduertised and informed also that the redéemer whiche was promised them, muste suffer such a death.
and they were advertised and informed also that the redeemer which was promised them, must suffer such a death.
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And this was no darke thing:
And this was no dark thing:
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The place of Isaiah also was manifest, if so be there had béene a recitall made of that which our Lorde Iesus indured.
The place of Isaiah also was manifest, if so be there had been a recital made of that which our Lord Iesus endured.
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They might therefore, knowe that it was impossible to haue those thinges better set downe in order,
They might Therefore, know that it was impossible to have those things better Set down in order,
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then the Prophet had doone, although hee spake of it many yéeres before.
then the Prophet had done, although he spoke of it many Years before.
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And besides, there are many sayinges both in Zachery, & in Daniell, that God would gather his people together,
And beside, there Are many sayings both in Zachary, & in Daniell, that God would gather his people together,
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and thereby restore his Churche againe: which is, that the redéemer should suffer all the shame and curse of the worlde.
and thereby restore his Church again: which is, that the redeemer should suffer all the shame and curse of the world.
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Why then are they so bent against the sonne of God, when hee discharged his office,
Why then Are they so bent against the son of God, when he discharged his office,
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as hath sufficiently béen declared by the Prophetes? Surely, wee may see that Satan carried them away,
as hath sufficiently been declared by the prophets? Surely, we may see that Satan carried them away,
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whenas they had forgotten all that they knewe before. And therefore, let vs be wel aduised, so to walke in the feare of God,
whenas they had forgotten all that they knew before. And Therefore, let us be well advised, so to walk in the Fear of God,
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as that when we haue had a taste of his worde, we reuerently receiue him,
as that when we have had a taste of his word, we reverently receive him,
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& obey our Lorde Iesus Christe who is there, offered vnto vs. For in him it is, that wée must finde all perfect blessednesse:
& obey our Lord Iesus Christ who is there, offered unto us For in him it is, that we must find all perfect blessedness:
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if so bee we come humbly vnto him.
if so be we come humbly unto him.
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For if we thinke to rest with God, it is reason our foole hardinesse should be paid the same wages, that these wretched men of whom héere we reade, were, who were so violently carried with fury and rage.
For if we think to rest with God, it is reason our fool hardiness should be paid the same wages, that these wretched men of whom Here we read, were, who were so violently carried with fury and rage.
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Now, we are to make our profite by these blasphemies, in turning them cleane contrary.
Now, we Are to make our profit by these Blasphemies, in turning them clean contrary.
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For we see, that because our Lorde Iesus Christe woulde be our king and head, it cost him therefore his life,
For we see, that Because our Lord Iesus Christ would be our King and head, it cost him Therefore his life,
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And the enimies of the truth said. •f he be the king of Israel, let him saue himselfe:
And the enemies of the truth said. •f he be the King of Israel, let him save himself:
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But this must he abide in his owne person, for the purchasing of our saluation.
But this must he abide in his own person, for the purchasing of our salvation.
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Whie then would not our Lorde Iesus Christe spare himselfe? Wherefore suffered he so bitter and slaunderous a death,
Why then would not our Lord Iesus Christ spare himself? Wherefore suffered he so bitter and slanderous a death,
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but because it could not be, that we should bée deliuered but only by such a raunsome.
but Because it could not be, that we should been Delivered but only by such a ransom.
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And therefore we ought to bend our selues against all the supporters of Satan, & against all such villanies as vomite out such blasphemies as the Euangelist speaketh of:
And Therefore we ought to bend our selves against all the supporters of Satan, & against all such villainies as vomit out such Blasphemies as the Evangelist speaks of:
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and be most assured, that we haue in déed a king, who hath more estéemed of our saluation,
and be most assured, that we have in deed a King, who hath more esteemed of our salvation,
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then of his owne life, and abidden whatsoeuer was méet for our redēption, hauing none other respect,
then of his own life, and abidden whatsoever was meet for our redemption, having none other respect,
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but to redéeme that which was lost.
but to Redeem that which was lost.
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For our case were desperate, if the sonne of God had left vs in our estate & conditiō.
For our case were desperate, if the son of God had left us in our estate & condition.
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But when he so hūbled himselfe vnto death, by which we are deliuered and abode al this so paciently, this is the cause why God now stretcheth foorth his hande & power, to succour vs in our necessitie.
But when he so humbled himself unto death, by which we Are Delivered and Abided all this so patiently, this is the cause why God now Stretcheth forth his hand & power, to succour us in our necessity.
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And therfore it was méete ye God should forsake our Lord Iesus Christ, that wée might at this day vnderstand, that hée is watchfull ouer our saluation,
And Therefore it was meet you God should forsake our Lord Iesus christ, that we might At this day understand, that he is watchful over our salvation,
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and will be redy to helpe our wantes, when we call on him for it.
and will be ready to help our Wants, when we call on him for it.
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Let vs also learne to arme our selues against such temptations, whenas the Diuell shall goe about to assaile vs,
Let us also Learn to arm our selves against such temptations, whenas the devil shall go about to assail us,
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and woulde make vs beléeue that God hath forsaken vs, and turned his backe vpon vs, thereby to make vs thinke it, a vaine thing, to put our trust in him.
and would make us believe that God hath forsaken us, and turned his back upon us, thereby to make us think it, a vain thing, to put our trust in him.
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Wherefore, let vs euen then vnderstand, that Iesus Christe is the true defendor of all the faithfull,
Wherefore, let us even then understand, that Iesus Christ is the true defendor of all the faithful,
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and hath shewed vs the way what to do: and therfore it is good reason that we should follow him in the same trace.
and hath showed us the Way what to do: and Therefore it is good reason that we should follow him in the same trace.
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For, he hath abidden, to haue such blaspemies to bée powred out against him, and yet hath so constantly withstood,
For, he hath abidden, to have such Blasphemies to been poured out against him, and yet hath so constantly withstood,
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as that he hath obteined heereby victory for vs. And therefore let vs valiantly resist whenas the Diuel shall come to attempt vs, to turne our faith vpside downe,
as that he hath obtained hereby victory for us And Therefore let us valiantly resist whenas the devil shall come to attempt us, to turn our faith upside down,
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and shut the gate against vs, that wée should not haue accesse to God, as though hée had cléerely forgotten vs. But let vs follow our Lord Iesus Christ & waite the good time when god stretcheth foorth his arme, to shew that he hath cōpassion vpon vs,
and shut the gate against us, that we should not have access to God, as though he had clearly forgotten us But let us follow our Lord Iesus christ & wait the good time when god Stretcheth forth his arm, to show that he hath compassion upon us,
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and is our father, although hée suffereth vs for a while to be so beaten downe.
and is our father, although he suffers us for a while to be so beaten down.
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And thus we sée what ye iestes & scofs are which were blyrted out against our Lord Iesus Yet had they moe of them,
And thus we see what you jests & scoffs Are which were blyrted out against our Lord Iesus Yet had they more of them,
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for thus they said, He trusted in God, let him deliuer him now, if he loue him.
for thus they said, He trusted in God, let him deliver him now, if he love him.
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This saying, was alreadie prefigured in the person of Dauid:
This saying, was already prefigured in the person of David:
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For these very wordes are recited, when as he complained that his enimies had taken occasion to speake euill against him, For these very words Are recited, when as he complained that his enemies had taken occasion to speak evil against him,
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and treade him vnder foote, reproching him for the trust and confidence that he had in God.
and tread him under foot, reproaching him for the trust and confidence that he had in God.
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Now, it is certaine, that this is the deadliest woūd that Satan can giue vs:
Now, it is certain, that this is the deadliest wound that Satan can give us:
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For as the life of man consisteth in the soule, euen so the life of the soule consisteth in faith,
For as the life of man Consisteth in the soul, even so the life of the soul Consisteth in faith,
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& in the refuge which we haue vnto God, being stayed vpon his promises. If we be spoyled héereof, wée are cleane vndone, & vtterly spoiled.
& in the refuge which we have unto God, being stayed upon his promises. If we be spoiled hereof, we Are clean undone, & utterly spoiled.
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And thus we sée why Satan went about to turne the faith which Iesus had in God his father vpside down It is true that Iesus Christe fought with another manner of power thē we are able:
And thus we see why Satan went about to turn the faith which Iesus had in God his father upside down It is true that Iesus Christ fought with Another manner of power them we Are able:
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for no incredulitie could touch him: But howeuer it was, yet he felt how gréeuous those temptations were.
for no incredulity could touch him: But however it was, yet he felt how grievous those temptations were.
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For as the Diuell had before deuised such thinges, hée now redoubled them in his supporters.
For as the devil had before devised such things, he now redoubled them in his supporters.
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For hée had said vnto him, If thou bee the sonne of God make these stones to become bread, that thou maiest eate: because thou art hunger staruen.
For he had said unto him, If thou be the son of God make these stones to become bred, that thou Mayest eat: Because thou art hunger starven.
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And séest thou not that thou must be tryed whether thou hast any power or no. And See thou not that thou must be tried whither thou hast any power or no.
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Now in this, Iesus Christe felt no more, then when they héere reproched him for putting his trust in God.
Now in this, Iesus Christ felt no more, then when they Here reproached him for putting his trust in God.
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And although we haue not the like power so to resist, without falling:
And although we have not the like power so to resist, without falling:
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yet ought we to be strengthened by him, because wée knowe that hée vanquished and ouercame all these temptations for vs, and for our commoditie.
yet ought we to be strengthened by him, Because we know that he vanquished and overcame all these temptations for us, and for our commodity.
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And this is also another thing which they said, That hee had saued others, and could not saue himselfe.
And this is also Another thing which they said, That he had saved Others, and could not save himself.
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Héere wée sée again, that they were giuen ouer into a reprobate sense.
Here we see again, that they were given over into a Reprobate sense.
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For, in that hée saued others, was not this a sure and an infallible token of his heauenly power? Iesus Christe raysed the dead, which they knewe well enough, hée gaue the blinde their sight, hée healed the sicke of the palsie, restored the lame,
For, in that he saved Others, was not this a sure and an infallible token of his heavenly power? Iesus Christ raised the dead, which they knew well enough, he gave the blind their sighed, he healed the sick of the palsy, restored the lame,
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and cast out the Diuels themselues. And thus wée sée that Iesus Christe powred foorth the great treasures of his goodnesse,
and cast out the Devils themselves. And thus we see that Iesus Christ poured forth the great treasures of his Goodness,
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and power in all his myracles: and yet they reproched him with them for all that.
and power in all his Miracles: and yet they reproached him with them for all that.
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Wée therefore héere sée that these miserable bewitched people, without constraint of any man, are their owne Iudges, to take away all excuse from themselues:
We Therefore Here see that these miserable bewitched people, without constraint of any man, Are their own Judges, to take away all excuse from themselves:
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so that when they shall appeare before the iudgement seat of our Lorde Iesus Christe, they shal neuer bée able to alleadge any thing to saue themselues:
so that when they shall appear before the judgement seat of our Lord Iesus Christ, they shall never been able to allege any thing to save themselves:
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for beholde their owne mouthes condemne them. For if our Lorde Iesus saued other, without doubt hée was able to saue hymselfe,
for behold their own mouths condemn them. For if our Lord Iesus saved other, without doubt he was able to save himself,
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but that he preferred others before him selfe.
but that he preferred Others before him self.
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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:
What other thing can Here been seen, save only a wonderful Goodness, in that he would been thrown down as men Thought to draw us out of the bottomeles depths:
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that he woulde suffer all that wée deserued, to the end he might acquite vs thereof:
that he would suffer all that we deserved, to the end he might acquit us thereof:
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to be short, hée forsooke all temporall welfare:
to be short, he forsook all temporal welfare:
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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,
that is to say, he cared not for his life, he spared not his own person, that we might be assured of our everlasting salvation,
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and haue such a pawne and payment for it. So much the more therefore ought our faith to bée strengthened:
and have such a pawn and payment for it. So much the more Therefore ought our faith to been strengthened:
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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.
and when we see, that all whatsoever the Devil hath devised to trouble and hinder us from going to our Lord Iesus christ, ought to serve for our furtherance, that we might be thereof assured and profit our selves thereby.
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Now, this is certaine, that the Diuell bendeth all his force to hinder vs in this behalfe.
Now, this is certain, that the devil bendeth all his force to hinder us in this behalf.
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For hée knowing wherein our saluation lyeth, hath set himselfe altogether against it, that hée might spoyle vs thereof.
For he knowing wherein our salvation lies, hath Set himself altogether against it, that he might spoil us thereof.
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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:
For he Knoweth, that if he can bring us to been offended At the person of our Lord Iesus Christ, that we Are all undone by it:
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and wée haue too too much experience thereof.
and we have too too much experience thereof.
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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:
Moreover, all the offences which the devil raises against us, and sets before our eyes, to withdraw us from the son of God, should be things to confirm us For (as already hath been declared) when it is said that Iesus Christ saved Others, and not himself:
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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,
it is a speech which in our judgement should cause us to conceive a disdain against the person of the son of God even to refuse him,
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and not to truste in him.
and not to trust in him.
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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,
But let us clean contrary understand, that when the son of God had no regard to himself nor cared for his own life, it was,
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because hée estéemed the saluation of soules to bée so deare and precious, as that he would bestow all hée had thereon.
Because he esteemed the salvation of Souls to been so deer and precious, as that he would bestow all he had thereon.
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And therefore, since it is so, wée shoulde bée so fully minded, as to call on him,
And Therefore, since it is so, we should been so Fully minded, as to call on him,
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and be throughly certified, that he suffered not on vaine for vs.
and be thoroughly certified, that he suffered not on vain for us
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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.
Now, for that they said, Behold him which Destroyeth the temple, and builds it again it three days, this was too too villainous a malice to feign that Iesus Christ said, that he would destroy the Temple.
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But he said, destroy yée this Temple, and in the ende of thrée dayes I will builde it againe. But he said, destroy the this Temple, and in the end of thrée days I will build it again.
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Now, hée had none other meaning, but that his enimies should be the destructiō of the temple which he spake of.
Now, he had none other meaning, but that his enemies should be the destruction of the temple which he spoke of.
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And when they had crucified him, might they not thē haue vnderstood yt 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:
And when they had Crucified him, might they not them have understood that the thing was already begun to be accomplished? For they were not ignorant that Iesus Christ showed himself to be the true Temple of God, as touching his humane body:
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for séeing his Godhead was manifested in the fleshe, and his diuine being, was vnited vnto our nature, for seeing his Godhead was manifested in the Flesh, and his divine being, was united unto our nature,
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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,
since I say, all the fullness of the Godhead dwells in him, it is out of all doubt, that his Body was more worthy to been called a Temple,
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then the Temple of Ierusalem, yea, more worthie then all the heauens.
then the Temple of Ierusalem, yea, more worthy then all the heavens.
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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:
Now, they destroyed it, as much as lay in them, and he built it again in the end of thrée days. Neither had they forgotten it:
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for they knewe, that they had soone after tolde as muche to Pylate.
for they knew, that they had soon After told as much to Pilate.
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But héerein we sée, that when the Deuill hath taken possession of vs, hee maketh vs so blockish,
But herein we see, that when the devil hath taken possession of us, he makes us so blockish,
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as that there is no wit in vs to discerne betwéene good and euil:
as that there is no wit in us to discern between good and evil:
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and wée grow so ful of madnesse, as that wée will clearely cast God out at the Cartes arse,
and we grow so full of madness, as that we will clearly cast God out At the Carts arse,
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as wée say, euen as though fully, and of set purpose we meant to distrust him.
as we say, even as though Fully, and of Set purpose we meant to distrust him.
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Now, when we sée this, let vs be admonished to walke so much the rather in the feare of God,
Now, when we see this, let us be admonished to walk so much the rather in the Fear of God,
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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,
when we know how he hath wrought by his wonderful power, to declare that Iesus christ spoke not these words out of his own Mouth in vain, Destroy this Temple,
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and in thrée dayes I will build it agayne.
and in thrée days I will built it again.
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For, to the outwarde shewe, and according to our reason, we sée nothing els in his death, but shame and confusion:
For, to the outward show, and according to our reason, we see nothing Else in his death, but shame and confusion:
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howbeit Iesus Christ amended all in his resurrection.
howbeit Iesus christ amended all in his resurrection.
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And therefore, since it is so, our faith ought to be so much the rather confirmed,
And Therefore, since it is so, our faith ought to be so much the rather confirmed,
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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 we to Set our selves against Satan, and against all that he is able to imagine and devise for the shaking of our faith,
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and making of vs to doubt.
and making of us to doubt.
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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.
As Concerning that which is said, That they gave our Lord Iesus christ vinegar, mingled with Gall and Myrrh, to drink, It is to be presumed that they did it, according to the custom that was in those days, to shorten the life of malefactors.
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Howbéeit our Lorde Iesus, when hée had tasted of it, woulde not drinke it, because hée knew that his houre was not yet come.
Howbeit our Lord Iesus, when he had tasted of it, would not drink it, Because he knew that his hour was not yet come.
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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,
They had then a custom, that before the malefactors were upon the top of the Gallows, to give them this drink, that it might trouble the blood,
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and so they should yéeld vp the ghost the sooner.
and so they should yield up the ghost the sooner.
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For this kinde of death was verie cruell, and therefore they had néed of these helpes.
For this kind of death was very cruel, and Therefore they had need of these helps.
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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.
And in deed, we shall hereafter see, that the thieves had their bones crushed and broken, to the end they might feel no more pain.
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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.
But however it was, our Lord Iesus would not drink this drink, Because he would show that he was ready, obediently to receive the state and condition, which God his Father had committed unto him.
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In déede, this was a verie sharpe kinde of death:
In deed, this was a very sharp kind of death:
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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.
For (as we have before herd) over and beside the terribleness of it, there were in it spiritual torments, whereof by God's leave we will speak to morrow.
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All which, were to cause our Lord Iesus to hasten his death as much as was possible:
All which, were to cause our Lord Iesus to hasten his death as much as was possible:
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but his will was, to submit him selfe, most obediently to abide what punishment soeuer, vntill hée were deliuered without the helpe of man.
but his will was, to submit him self, most obediently to abide what punishment soever, until he were Delivered without the help of man.
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And this is it which here we haue to consider of.
And this is it which Here we have to Consider of.
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But as for the parting of his garments, and the casting of lots on them, these thinges were done, that the scipture might be fulfilled.
But as for the parting of his garments, and the casting of lots on them, these things were done, that the scripture might be fulfilled.
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For Dauid being a figure of our Lorde Iesus Christ maketh the like complaintes.
For David being a figure of our Lord Iesus christ makes the like complaints.
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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, and that there was a deuise made to spoile him,
True it is that this was spoken but by Way of a similitude, when it is said, that vinegar and Gall were mixed together in his drink, and that there was a devise made to spoil him,
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and that hée should be more and more greeued in his afflictions:
and that he should be more and more grieved in his afflictions:
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euen as cruell and sauage people will adde more affliction vnto miserable soules, whē they haue done the worst they can.
even as cruel and savage people will add more affliction unto miserable Souls, when they have done the worst they can.
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And this similitude Dauid vsed, when it is said that hée was made a pray, euen for the spoile.
And this similitude David used, when it is said that he was made a prey, even for the spoil.
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For he spake it in respect of his wife, his house, and of all his goods and state of life.
For he spoke it in respect of his wife, his house, and of all his goods and state of life.
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Howbeit, it must néedes be, that this must be openly séene in the person of our Lord Iesus Christ.
Howbeit, it must needs be, that this must be openly seen in the person of our Lord Iesus christ.
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And therefore, vineger & gall was giuen him, that it might be knowne that Dauid was but a figure of him in déed,
And Therefore, vinegar & Gall was given him, that it might be known that David was but a figure of him in deed,
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& that hée was the true Redéemer, promised from the beginning.
& that he was the true Redeemer, promised from the beginning.
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For, why was the kingdom aduaunced in the house of Dauid, except it had béen promised that it should longer continue,
For, why was the Kingdom advanced in the house of David, except it had been promised that it should longer continue,
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then the Sunne and Moone? And therefore it was the euerlasting kingdome, which was established in ye person of the Redéemer.
then the Sun and Moon? And Therefore it was the everlasting Kingdom, which was established in you person of the Redeemer.
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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.
For it was meet, that these things which were shadowed and figured in the person of David, should be made perfect in Iesus christ, as Here we see.
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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:
Moreover, as for that which the Euāgelist speaks of, for the thieves that were with our Lord Iesus christ, who mocked him, that is Set down as a thing by it self:
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as appeareth by S. Luke, who hath declared these thinges more at large. Howbeit, this is a common maner of spéech: as appears by S. Lycia, who hath declared these things more At large. Howbeit, this is a Common manner of speech:
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as if a man should say, This is spoken as if it were to yong children,
as if a man should say, This is spoken as if it were to young children,
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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.
for if there were but one, yet it would be taken in the plural number. It was meet also that there should be Some women among.
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And yet there was but one. And therfore, after this maner it is said, yt al men set thēselues against him,
And yet there was but one. And Therefore, After this manner it is said, that all men Set themselves against him,
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& mocked & blasphemed him, euen the théeues themselues.
& mocked & blasphemed him, even the thieves themselves.
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For when a man is hanged betwéene two théeues, it is to the end, the more to aggrauate this shameful death.
For when a man is hanged between two thieves, it is to the end, the more to aggravate this shameful death.
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In déed, this was ye place, where they were wonted to execute malefactors. And yet they were not contented that they had put him to this foyle:
In deed, this was the place, where they were wonted to execute malefactors. And yet they were not contented that they had put him to this foil:
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But it must néedes be, that he must be estéemed to be worse then the arrandest and strongest théeues of the world,
But it must needs be, that he must be esteemed to be Worse then the arrandest and Strongest thieves of the world,
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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.
when as they were both hanged, one each side one, to the end it might been said, that he was the master thief among them all.
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And heerein (as S. Marke saith) the saying of the Prophet was verified, that he was accounted amongst the wicked.
And herein (as S. Mark Says) the saying of the Prophet was verified, that he was accounted among the wicked.
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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.
Now, and if he had not been thus accounted of, in what case should we At this day stand before the Lord? For we could not obtain grace without Justice.
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It is méet that God should hate & reiect vs, vntill such time as we were made righteous,
It is meet that God should hate & reject us, until such time as we were made righteous,
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and cleansed of all our sinnes and offences in his sight.
and cleansed of all our Sins and offences in his sighed.
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And that it might be so, could God deny himselfe? Could he be robbed of his holinesse, righteousnesse,
And that it might be so, could God deny himself? Could he be robbed of his holiness, righteousness,
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& 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,
& purity? And Therefore whensoever we shall come before him all filthy and besmeared, he must needs abhor us How should we then be justified before God,
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except our Lorde Iesus Christ had béen accounted amongst malefactors.
except our Lord Iesus christ had been accounted among malefactors.
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Wherefore we are exempt out of this ranke, & God receiueth vs, and taketh vs as me according vnto his hearts desire,
Wherefore we Are exempt out of this rank, & God receiveth us, and Takes us as me according unto his hearts desire,
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as if we were altogether cleane & innocent, because our Lord Iesus Christ suffred such shame and slander before men.
as if we were altogether clean & innocent, Because our Lord Iesus christ suffered such shame and slander before men.
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And this is it which in summe we are to consider of touching théeues.
And this is it which in sum we Are to Consider of touching thieves.
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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,
But to make a full conclusion, we must Set down the words of S. Lycia, which is, that one of the thieves, rebuked his Companion,
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when as he sée him so obstinate.
when as he see him so obstinate.
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What saith he, it wil be hie time for thée now, or els neuer, to stoupe & humble thy self.
What Says he, it will be high time for thee now, or Else never, to stoop & humble thy self.
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For behold, the cōdemnation & punishment which thou suffrest for thy misdéeds & faults: thou art a man plunged ouer head and eares in all curses:
For behold, the condemnation & punishment which thou sufferest for thy misdeeds & Faults: thou art a man plunged over head and ears in all curses:
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& although thou hast bin so beastly, as to delight thy selfe all thy life long in thy wickednes,
& although thou hast been so beastly, as to delight thy self all thy life long in thy wickedness,
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yet shouldest thou now begin to sigh and grone.
yet Shouldst thou now begin to sighs and groan.
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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,
For, the most dissolute man that is, although he wantonly pass his time all his life long and never Thinketh to come to a reckoning,
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& 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.
& scorneth Justice, and sets himself against it, Because he Thinketh he shall escape unpunished, yet when he is laid hold on, words will not serve his turn.
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Behold (saith he) in what great torments thou art: and thou seest that both God & men do bring thée to an account:
Behold (Says he) in what great torments thou art: and thou See that both God & men do bring thee to an account:
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& thy cōscience also telleth thée, yt it is for thy sins that thou suffrest this:
& thy conscience also Telleth thee, that it is for thy Sins that thou sufferest this:
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& wilt thou for all this, set thy selfe against God.
& wilt thou for all this, Set thy self against God.
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Thus we sée, yt this saying verie well declareth, that this théefe was taught by the spirit of God.
Thus we see, that this saying very well Declareth, that this thief was taught by the Spirit of God.
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And although we shal, out of all cry (as we say) sée this verie often:
And although we shall, out of all cry (as we say) see this very often:
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yet may we iudge by this saying, what a good schoolemaster ye spirit of God is,
yet may we judge by this saying, what a good Schoolmaster you Spirit of God is,
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when as he so well instructeth those who haue erred, and haue become like bruite beasts:
when as he so well Instructeth those who have erred, and have become like bruit beasts:
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that they haue not onely acknowledged their offences, and submitted them selues for the obteining of grace:
that they have not only acknowledged their offences, and submitted them selves for the obtaining of grace:
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but also haue béen able eftsoones to talke lyke Doctours, and like men which had long time béene acquainted with the holy Scriptures.
but also have been able eftsoons to talk like Doctors, and like men which had long time been acquainted with the holy Scriptures.
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For, can we make a better and sounder exhortation to a man that is growne so hard hearted,
For, can we make a better and sounder exhortation to a man that is grown so hard hearted,
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and which neuer ceaseth to storme against God, when as hée should yéeld, and come to repentaunce,
and which never ceases to storm against God, when as he should yield, and come to Repentance,
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then such a one, as this wretched théefe hath here made.
then such a one, as this wretched thief hath Here made.
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But how euer it is, this kind of admonitiō did him no good, whom Satan in such sort had possessed,
But how ever it is, this kind of admonition did him no good, whom Satan in such sort had possessed,
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but to make him without excuse.
but to make him without excuse.
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And although it did him no good to whom it was made, yet let it auayle vs at this day.
And although it did him no good to whom it was made, yet let it avail us At this day.
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And albeit God spareth vs, yet let vs learne to feare him:
And albeit God spares us, yet let us Learn to Fear him:
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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,
But chiefly and above all, if he scourges us, and will have us feel that he is angry with us, Let us then been the rather touched to groan,
cc-acp av-jn cc p-acp d, cs pns31 vvz pno12, cc vmb vhi pno12 vvi cst pns31 vbz j p-acp pno12, vvb pno12 av vbi dt av-c vvn p-acp n1,
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and constantly and patiently suffer our afflictions, as wée sée the poore théefe to haue done:
and constantly and patiently suffer our afflictions, as we see the poor thief to have done:
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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:
and not proudly and outrageously lift up our selves as the other did. Moreover, we see these two, to be as it were the mirrors of all mankind:
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because we sée in what miseries we are wrapped.
Because we see in what misery's we Are wrapped.
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For this life is euen an hell of all miseries, euen the verie fruite of our sinnes,
For this life is even an hell of all misery's, even the very fruit of our Sins,
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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,
Because we were deprived of the blessing of God by the fallen of Adam. And yet this is true, that God of his inestimable Goodness hath surpassed this curse,
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when as hée continually hath shewed him selfe sundrie wayes:
when as he continually hath showed him self sundry ways:
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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:
a Father, making us to feel the gentleness, and love which he bears us, and the care also which he hath over us Howbeit we have many Signs and tokens of our Sins, by which we may perceive that God Curseth us both in heaven and in earth:
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because that death is common to vs all.
Because that death is Common to us all.
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For when we haue languished in this world, and haue béene subiect to many diseases, to heate and colde,
For when we have languished in this world, and have been Subject to many diseases, to heat and cold,
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and haue béen gréeued and tormented diuers manner of wayes:
and have been grieved and tormented diverse manner of ways:
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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.
to be short, that we have suffered infinite misery's, what will be the end of all? Surely even this, That we must turn into rottenness and dust.
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Now, we sée some, whom God so toucheth, as that the afflictions which they endure serue them for their benefite,
Now, we see Some, whom God so touches, as that the afflictions which they endure serve them for their benefit,
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and are good helpes vnto them according to that saying of S. Paule. And others we sée to waxe worse:
and Are good helps unto them according to that saying of S. Paul. And Others we see to wax Worse:
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and in steade of humblinge them selues, and to bee repentaunt, are so much the more infected and poysoned:
and in stead of humbling them selves, and to be repentant, Are so much the more infected and poisoned:
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prouokinge eftsoones the wrath of God, and driuing him into an hoat burning flame, to consume them therin: and all this we sée.
provoking eftsoons the wrath of God, and driving him into an hot burning flame, to consume them therein: and all this we see.
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And therefore let vs looke vpon these two théeues, as the mirrors of all the worlde:
And Therefore let us look upon these two thieves, as the mirrors of all the world:
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for from hte hyest to the lowest, wee are all gultye before the Lorde.
for from hte highest to the lowest, we Are all gultye before the Lord.
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Yea and yf we all suffered this together, what is hee that might bragge of his innocencye:
Yea and if we all suffered this together, what is he that might brag of his innocency:
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or who is hee that coulde purchase his pardon? Wherefore séeinge wee are ouer head and eares in condemnation, wee iustly suffer for our sinnes:
or who is he that could purchase his pardon? Wherefore seeing we Are over head and ears in condemnation, we justly suffer for our Sins:
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and yet we wyll not all alyke graunt it:
and yet we will not all alike grant it:
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because there are some (as we haue said) which waxe rather worse, and there rebellion agaynst God is openlye séene:
Because there Are Some (as we have said) which wax rather Worse, and there rebellion against God is openly seen:
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For they gnashe their téeth, spewe out their rage and crueltie, and will neuer agrée to this condemnation:
For they gnash their tooth, spew out their rage and cruelty, and will never agree to this condemnation:
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or els they take the bit in their mouthes, and shewe them selues so stubborne, as that they wyll not stick to saye, that God shall winne nothing by it,
or Else they take the bit in their mouths, and show them selves so stubborn, as that they will not stick to say, that God shall win nothing by it,
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nor yet haue the masterie of them.
nor yet have the mastery of them.
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Now, let vs conclude, that when miserable sinners acknowledge their sinnes, and be humbled, and confesse the debt, giuinge glory to God, declaring also that he handleth thē iustlye and rightlye,
Now, let us conclude, that when miserable Sinners acknowledge their Sins, and be humbled, and confess the debt, giving glory to God, declaring also that he handleth them justly and rightly,
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and yt it is good reason they should be so chastised:
and that it is good reason they should be so chastised:
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when I say, wretched sinners be drawne to this reason, let vs vnderstand, that God hath put to his hande,
when I say, wretched Sinners be drawn to this reason, let us understand, that God hath put to his hand,
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and touched them with his holy spirit, that we may sée his wonderful infynit goodnes,
and touched them with his holy Spirit, that we may see his wondered infynit Goodness,
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whēas he pulleth those out of destruction, and hell, whose case before, was as it were desperat.
whenas he pulls those out of destruction, and hell, whose case before, was as it were desperate.
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In sūme, we sée in the person of this miserable théefe, so excellent an example of faith as neuer was séene.
In sum, we see in the person of this miserable thief, so excellent an Exampl of faith as never was seen.
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And therfore we should be so much the rather rauished with such a miracle as thē God wrought for in what state stoode he? Beholde he was nie his death: hée suffered horrible tormentes:
And Therefore we should be so much the rather ravished with such a miracle as them God wrought for in what state stood he? Behold he was High his death: he suffered horrible torments:
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he looked to haue his bones to be crushed and broken, and to be dismembered:
he looked to have his bones to be crushed and broken, and to be dismembered:
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whiche was so sharppe and terrible a torment, as that it was euen enough to haue made him haue lost both sence and memorye:
which was so sharp and terrible a torment, as that it was even enough to have made him have lost both sense and memory:
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hee sawe also our Lorde Iesus who most flaunderouslye was to be hanged there, as well as him selfe:
he saw also our Lord Iesus who most flaunderouslye was to be hanged there, as well as him self:
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and yet sée what wordes he vsed? for he doth not onely acknowledge his sinnes for the humblinge him selfe before God, he doth not onely vse the office of a teacher to bring home his companyon,
and yet see what words he used? for he does not only acknowledge his Sins for the humbling him self before God, he does not only use the office of a teacher to bring home his Companion,
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and to set him in the right way, but maketh suche a confession as is more worth then all the rest,
and to Set him in the right Way, but makes such a Confessi as is more worth then all the rest,
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if we consider well the circumstances. I beseeche thee (saieth hée) remember mee whenas thou commest into thy kingdome.
if we Consider well the Circumstances. I beseech thee (Saith he) Remember me whenas thou Comest into thy Kingdom.
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How was it possible that he could conceiue that Iesus Christ had a kingdome? for hee was hanged on trée,
How was it possible that he could conceive that Iesus christ had a Kingdom? for he was hanged on tree,
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and cursed of God and men. For, this sayinge of the lawe, was spoken by the mouth of God:
and cursed of God and men. For, this saying of the law, was spoken by the Mouth of God:
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cursed is hee that hangeth on tree.
cursed is he that hangs on tree.
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Neither dyd this come to passe by chaunce (as we commonly say) that God put his onely sonne to it. Neither did this come to pass by chance (as we commonly say) that God put his only son to it.
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And therefore, when he sée Iesus Christ to be there accursed both before God, and men,
And Therefore, when he see Iesus christ to be there accursed both before God, and men,
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yea as one throwne downe into a desperat case, as farre as mans reason could reach vnto, hee had not such a stayed brayne to say that Iesus Christ was a Kinge, without hee had spoken it in faith and in spirit.
yea as one thrown down into a desperate case, as Far as men reason could reach unto, he had not such a stayed brain to say that Iesus christ was a King, without he had spoken it in faith and in Spirit.
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For, he saw such thinges as might haue made him decline from ye son of God,
For, he saw such things as might have made him decline from you son of God,
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& to haue made him thus conclude, yt it was but an abuse & mockery to trust in him:
& to have made him thus conclude, that it was but an abuse & mockery to trust in him:
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and yet he called him king, whē he sée him ready to dye. I beseeche thee (sayeth hee) saue mee, and graunt mée lyfe:
and yet he called him King, when he see him ready to die. I beseech thee (Saith he) save me, and grant me life:
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For it thou wilt remember mée, that, is all the blessednesse that I desyre.
For it thou wilt Remember me, that, is all the blessedness that I desire.
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Now, when wee shall well consider of these circumstances, without all doubte, the faith of this théefe was so excellent and great,
Now, when we shall well Consider of these Circumstances, without all doubt, the faith of this thief was so excellent and great,
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as that neuer any man that euer lyued, had the lyke. And therefore, let not vs be a shamed to be his disciples:
as that never any man that ever lived, had the like. And Therefore, let not us be a shamed to be his Disciples:
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for, to say the trueth, the death of our Lord Iesus Christ wyll neuer stande vs in any stead except we condemne our selues, that we might be saued through him:
for, to say the truth, the death of our Lord Iesus christ will never stand us in any stead except we condemn our selves, that we might be saved through him:
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neither will God euer pardon vs, without wee confesse our selues to be most wicked & filthy.
neither will God ever pardon us, without we confess our selves to be most wicked & filthy.
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Since then it is so that we are guiltie before God, and that our owne cōsciences doo iudge and condemne vs, let vs not be a shamed to folow this théefe his steps, séeing he may be a good Scholemaster vnto vs. And because our Lord Iesus is ascended now into heauen,
Since then it is so that we Are guilty before God, and that our own Consciences do judge and condemn us, let us not be a shamed to follow this thief his steps, seeing he may be a good Schoolmaster unto us And Because our Lord Iesus is ascended now into heaven,
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and hath taken possession of the glory which God his father hath giuen him, to ye end euery knée might bow vnto him, let vs not doubt to put our selues wholy into his custody,
and hath taken possession of the glory which God his father hath given him, to you end every knee might bow unto him, let us not doubt to put our selves wholly into his custody,
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& cōclude & say, loe wherin lieth our felicity to wit ye Iesus Christ is mindful of vs, & gouerneth vs:
& conclude & say, lo wherein lies our felicity to wit you Iesus christ is mindful of us, & Governs us:
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& because he was ordayned to be our shepheard, he wil be watchful ouer our saluation, yt we might be safe & sure vnder his hand and protection.
& Because he was ordained to be our shepherd, he will be watchful over our salvation, that we might be safe & sure under his hand and protection.
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Moreouer, let vs learne, paciently to beare the miseries of this present life, so that it maketh not vs decline from comming vnto our Lord Iesus Christ.
Moreover, let us Learn, patiently to bear the misery's of this present life, so that it makes not us decline from coming unto our Lord Iesus christ.
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For we sée here, that the théefe was heard: and yet was hee faine to abide and harde and terrible death.
For we see Here, that the thief was herd: and yet was he feign to abide and harden and terrible death.
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Let vs therefore so estéeme of the spirituall grace which is giuen vs by our Lord Iesus Christ,
Let us Therefore so esteem of the spiritual grace which is given us by our Lord Iesus christ,
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and which is dayly offred vnto vs by the preaching of the Gospell, as that it may make vs ouercome all the anguishes, griefes, domages, troubles and temptations, which any way may come vnto vs,
and which is daily offered unto us by the preaching of the Gospel, as that it may make us overcome all the Anguishes, griefs, domages, Troubles and temptations, which any Way may come unto us,
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so that all our afflictions might be mitigated:
so that all our afflictions might be mitigated:
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because we know that they shal all turne to our benefit and welfare, through the grace of our Lord Iesus Christ.
Because we know that they shall all turn to our benefit and welfare, through the grace of our Lord Iesus christ.
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And this is it which we are here to obserue. And besides, let vs here to ioyne the the answere of our Lord Iesus Christ,
And this is it which we Are Here to observe. And beside, let us Here to join the the answer of our Lord Iesus christ,
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when he promised that hée should be that day with him in Paradise.
when he promised that he should be that day with him in Paradise.
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For, although our Lord Iesus was not as yet risen from death, nor had not accomplished all that was requisit for our redemption,
For, although our Lord Iesus was not as yet risen from death, nor had not accomplished all that was requisite for our redemption,
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and saluation, yet had hée alreadie powred abroad the power & fruit of his death and passion.
and salvation, yet had he already poured abroad the power & fruit of his death and passion.
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True it is, that the fulfilling of all, rested in the resurrection:
True it is, that the fulfilling of all, rested in the resurrection:
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But since it is conioyned with his death and passion, and that we know he suffred in the weaknesse of his flesh,
But since it is conjoined with his death and passion, and that we know he suffered in the weakness of his Flesh,
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euen so is he risen again by the vertue of his spirit: and as he suffred for our sinnes, that wée might be made frée before God:
even so is he risen again by the virtue of his Spirit: and as he suffered for our Sins, that we might be made free before God:
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so likewise rose he againe for our iustification:
so likewise rose he again for our justification:
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Nowe, when we knowe all this, I say, let vs with so much the more bold courage, come frankly vnto him:
Now, when we know all this, I say, let us with so much the more bold courage, come frankly unto him:
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& not doubt, but that whē he pleaseth to remember vs, and hide vs vnder ye shadow of his winges, that we may be able to stande against Satan, death,
& not doubt, but that when he Pleases to Remember us, and hide us under the shadow of his wings, that we may be able to stand against Satan, death,
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and al miseries, & glory in our weaknesse.
and all misery's, & glory in our weakness.
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And although we be in the sight of the world, but miserable wretched ca•tifes, yet let vs not for all that cease to reioyce in God, by reason of ye tast which he giueth vs by faith, of the heauenly glory & enheritance which hée hath so dearely purchased for vs, from the which we cannot be put if we hope for it.
And although we be in the sighed of the world, but miserable wretched ca•tifes, yet let us not for all that cease to rejoice in God, by reason of you taste which he gives us by faith, of the heavenly glory & inheritance which he hath so dearly purchased for us, from the which we cannot be put if we hope for it.
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Let vs now fall downe before the maiestie of our good God, and acknowledge our offēces, beséeching him to make vs more & more, to féele the gréeuousnes of them,
Let us now fallen down before the majesty of our good God, and acknowledge our offences, beseeching him to make us more & more, to feel the gréeuousnes of them,
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& to be so touched with thē, as that our repentance might continually, be mightiller cōfirmed, that we might grone for them and so walk in the feare of our God,
& to be so touched with them, as that our Repentance might continually, be mightiller confirmed, that we might groan for them and so walk in the Fear of our God,
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as that, he might be glorified by vs:
as that, he might be glorified by us:
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to the end we might shew wherfore hée hath redéemed vs, and learne to consecrate our selues in all puritie to him,
to the end we might show Wherefore he hath redeemed us, and Learn to consecrate our selves in all purity to him,
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and to this great Sauiour, who hath sanctified him selfe, that we might also be pertakers of his holinesse.
and to this great Saviour, who hath sanctified him self, that we might also be partakers of his holiness.
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And that it would please him to poure the graces of his holie spirite vpon vs, that by the same meanes wée might be cleansed of all the infirmities and corruptions of our flesh.
And that it would please him to pour the graces of his holy Spirit upon us, that by the same means we might be cleansed of all the infirmities and corruptions of our Flesh.
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That hée would not onely graunt vs, this grace, but vnto all people, &c.
That he would not only grant us, this grace, but unto all people, etc.
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The seuenth Sermon of the passion. Matthew xxvii. 45 ANd from the sixt houre, there was darknesse ouer all the lande, vnto the nineth houre.
The Seventh Sermon of the passion. Matthew xxvii. 45 ANd from the sixt hour, there was darkness over all the land, unto the nineth hour.
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46 And about the ninth houre, Iesus cryed out with a loude voice, saying, Eli, Eli, Lamasabachthani? That is to say, My God, my God,
46 And about the ninth hour, Iesus cried out with a loud voice, saying, Eli, Eli, Eli, eli, lema sabachthani? That is to say, My God, my God,
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why hast thou forsaken mee?
why hast thou forsaken me?
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47 Then, some of them which stood there, when they heard that, saide, This man calleth for Elias.
47 Then, Some of them which stood there, when they herd that, said, This man calls for Elias.
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48 And by and by, one of them ranne, and tooke a spoonge, and when hee had filled it full of vineger,
48 And by and by, one of them ran, and took a spoonge, and when he had filled it full of vinegar,
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and put it on a reede, hee gaue him to drinke.
and put it on a reed, he gave him to drink.
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49 The rest saide, Let bee, Let vs see whether Elias will come to saue him.
49 The rest said, Let be, Let us see whither Elias will come to save him.
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50 When Iesus had cryed againe with a loude voice, hee yeelded vp the Ghost.
50 When Iesus had cried again with a loud voice, he yielded up the Ghost.
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51 And behold, the vayle of the Temple was rent in two peeces, from the toppe to the bottome,
51 And behold, the Vail of the Temple was rend in two Pieces, from the top to the bottom,
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and the earth did quake, and the stones rent. 52 And graues were opened, and many bodies of Saintes which slept, arose.
and the earth did quake, and the stones rend. 52 And graves were opened, and many bodies of Saints which slept, arose.
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53 And after they were come out of the graues after his resurrection, came into the holie Citie, and appeared vnto many.
53 And After they were come out of the graves After his resurrection, Come into the holy city, and appeared unto many.
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54 When the Centurion and they that were with him, who watched Iesus, sawe the Earth quake,
54 When the Centurion and they that were with him, who watched Iesus, saw the Earth quake,
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and the thinges that were done, they feared greatly, saying, Truely, this was the Sonne of God.
and the things that were done, they feared greatly, saying, Truly, this was the Son of God.
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WE saw and heard yesterday, that al the scorners and blasphemers of the Maiestie of God, were no wayes able to hinder and let, that the death & passion of our lord Iesus, should not bring foorth and manifest the power & force thereof,
WE saw and herd yesterday, that all the Scorner's and blasphemers of the Majesty of God, were no ways able to hinder and let, that the death & passion of our lord Iesus, should not bring forth and manifest the power & force thereof,
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euen amiddest the most horrible cōtemners and vnthankful people of the world.
even amidst the most horrible contemners and unthankful people of the world.
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For, marke and beholde, that notwithstanding the hornorablest of the Iewes, chiefliest scorned the sonne of God:
For, mark and behold, that notwithstanding the hornorablest of the Iewes, chiefliest scorned the son of God:
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yet had hée compassion of the poore and miserable théefe, and graunted him euerlasting life.
yet had he compassion of the poor and miserable thief, and granted him everlasting life.
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And therefore, no man ought to darken and lessen the glorie of the Sonne of God.
And Therefore, no man ought to darken and lessen the glory of the Son of God.
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Nowe, if any man alledge & say, that the state of the miserable théefe is not to be compared with the chiefe Gouernours of the Church, being the Priestly trybe whom God had chosen,
Now, if any man allege & say, that the state of the miserable thief is not to be compared with the chief Governors of the Church, being the Priestly tribe whom God had chosen,
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for the teaching of the lawe:
for the teaching of the law:
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it is out of all doubt, that when we speake of the saluation which God of his fré mercy purchased for vs, we must not looke for any worthinesse that is to be founde in vs:
it is out of all doubt, that when we speak of the salvation which God of his fré mercy purchased for us, we must not look for any worthiness that is to be found in us:
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But rather agrée to that saying of Saint Paule.
But rather agree to that saying of Saint Paul.
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That this is a true doctrine, that Iesus Christ came into the world to saue sinners. That this is a true Doctrine, that Iesus christ Come into the world to save Sinners.
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And therefore, when wée consider of the death and passion of our Lord Iesus Christ, it is méete that all men should yéeld,
And Therefore, when we Consider of the death and passion of our Lord Iesus christ, it is meet that all men should yield,
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and confesse them selues to be most miserable and shameful, to the end God might poure vpon them by that meanes the treasures of his mercy, without any other regard to helpe vs, saue that he seeth vs, most miserably to be plunged ouer head and eares.
and confess them selves to be most miserable and shameful, to the end God might pour upon them by that means the treasures of his mercy, without any other regard to help us, save that he sees us, most miserably to be plunged over head and ears.
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And because that this théefe was a most abiect man, and that God had so sodeinly called him yet séeing the death and passion of our Lorde Iesus Christ, which hée suffred for all mankinde, was auaileable vnto him, the same should a great deale the rather confirme vs. Wherefore, it is out of all question, that God, here thrusteth out his hand as it were, to all those who thinke them selues worthie thereof,
And Because that this thief was a most abject man, and that God had so suddenly called him yet seeing the death and passion of our Lord Iesus christ, which he suffered for all mankind, was available unto him, the same should a great deal the rather confirm us Wherefore, it is out of all question, that God, Here thrusts out his hand as it were, to all those who think them selves worthy thereof,
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and deserue it, or at the least to such as the common people thought the most excellent.
and deserve it, or At the least to such as the Common people Thought the most excellent.
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But when hée pulleth damned soules out of the pyt of hell, and when hée sheweth himselfe merciful vnto those who were vtterly voide of all hope of life, herein shyneth his wonderful goodnes.
But when he pulls damned Souls out of the pit of hell, and when he shows himself merciful unto those who were utterly void of all hope of life, herein shineth his wondered Goodness.
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And this is it which giueth vs an entrance into saluation:
And this is it which gives us an Entrance into salvation:
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for although hypocrites confesse that they are greatly beholden vnto God for his grace and fauour,
for although Hypocrites confess that they Are greatly beholden unto God for his grace and favour,
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yet shut they the gate vpon them selues, by reason of their arrogancy:
yet shut they the gate upon them selves, by reason of their arrogance:
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for their pride is such, as that they cannot submit them selues vnto our Lord Iesus Christ.
for their pride is such, as that they cannot submit them selves unto our Lord Iesus christ.
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And therfore, let vs in the first place be fully resolued, that Iesus Christ calleth vnto him miserable sinners, which are ashamed of themselues,
And Therefore, let us in the First place be Fully resolved, that Iesus christ calls unto him miserable Sinners, which Are ashamed of themselves,
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& stretcheth out his armes to receiue them.
& Stretcheth out his arms to receive them.
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For, if this be not in vs, we shal neuer haue the heart to come vnto him.
For, if this be not in us, we shall never have the heart to come unto him.
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But when we shal be throughly persuaded, that hée purchased saluation for those who would acknowledge and submit thēselues, to be most miserable and wretched sinners,
But when we shall be thoroughly persuaded, that he purchased salvation for those who would acknowledge and submit themselves, to be most miserable and wretched Sinners,
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and be vtterly ashamed, & cōfesse their giltines, (as in déed they ought) before ye iudgement seate of God:
and be utterly ashamed, & confess their guiltiness, (as in deed they ought) before the judgement seat of God:
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let vs be well assured that we shal soone attain to be partakers of the righteousnes which is héere offred vs, which is, the obteining of fauour and grace at the handes of God.
let us be well assured that we shall soon attain to be partakers of the righteousness which is Here offered us, which is, the obtaining of favour and grace At the hands of God.
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Now, héere vpon followeth, That from the sixt houre vnto the nineth, there was darknesse ouer all the lande:
Now, Here upon follows, That from the sixt hour unto the nineth, there was darkness over all the land:
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Hée speaketh thus cleane contrary to our common maner of spéech, for wee woulde say from six houres to nine houres.
He speaks thus clean contrary to our Common manner of speech, for we would say from six hours to nine hours.
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But the Euangelist hath followed the ordinary maner of spéech that was then vsed.
But the Evangelist hath followed the ordinary manner of speech that was then used.
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For whē he speaketh of the third houre, hée meaneth not at thrée of the clocke:
For when he speaks of the third hour, he means not At thrée of the clock:
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but the fore part of the day. And here in summe, are two things to be considered of.
but the before part of the day. And Here in sum, Are two things to be considered of.
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The one is, that they counted the houres otherwise then we doe at this day:
The one is, that they counted the hours otherwise then we do At this day:
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for they reckoned, the day to beginne from the Sunne rising, vnto the going downe, which was twelue houres, where we take the day to be foure and twentie houres, accounting from midnight, vntill midnight folowing.
for they reckoned, the day to begin from the Sun rising, unto the going down, which was twelue hours, where we take the day to be foure and twentie hours, accounting from midnight, until midnight following.
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And therfore the clocks were to be set in such sort, as that the houres in Sommer shoulde not be longer then they were in Winter,
And Therefore the clocks were to be Set in such sort, as that the hours in Summer should not be longer then they were in Winter,
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and as the dayes were longer or shorter, euen so were the houres longer or shorter.
and as the days were longer or shorter, even so were the hours longer or shorter.
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The other point is this, They deuided the day into foure partes, & quartered it frō thrée houres, to thrée houres, calling euery quarter by the beginning of the first houre.
The other point is this, They divided the day into foure parts, & quartered it from thrée hours, to thrée hours, calling every quarter by the beginning of the First hour.
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Insomuch, that, ye time which was from the Sunne rising, vnto ye second part of ye day, they called the first houre.
Insomuch, that, you time which was from the Sun rising, unto the second part of you day, they called the First hour.
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The second part, which was from that time vnto mydnight, they called the third houre. The third houre, beganne after midnight, & lasted thrée or foure houres after.
The second part, which was from that time unto midnight, they called the third hour. The third hour, began After midnight, & lasted thrée or foure hours After.
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And the fourth & last part, continued from the Sunne setting vntill night.
And the fourth & last part, continued from the Sun setting until night.
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And sée, why one of the Euāgelists saith, that Iesus Christ was crucified about the third houre:
And see, why one of the Euamgelists Says, that Iesus christ was Crucified about the third hour:
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where it is here said, yt it was about the sixt houre. Now, our Euangelist saith, that there was darknesse from the sixt hour vnto the ninth.
where it is Here said, that it was about the sixt hour. Now, our Evangelist Says, that there was darkness from the sixt hour unto the ninth.
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For our lord Iesus was crucified betwixt the third & sixt houre: and was condemned by Pylate about the third houre.
For our lord Iesus was Crucified betwixt the third & sixt hour: and was condemned by Pilate about the third hour.
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And S. Marke his meaning is, that it was in the ende of the third houre,
And S. Mark his meaning is, that it was in the end of the third hour,
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& not at the beginning of it, when as hée describeth the time that our Lord Iesus was led vnto Golgotha.
& not At the beginning of it, when as he Describeth the time that our Lord Iesus was led unto Golgotha.
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Now, hée was vpon the Crosse vntill the ninth houre, euen then when as it drew all to an ende.
Now, he was upon the Cross until the ninth hour, even then when as it drew all to an end.
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And so it is most like to be true, yt our Lorde Iesus hung not on the Crosse aboue thrée houres.
And so it is most like to be true, that our Lord Iesus hung not on the Cross above thrée hours.
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During which time, it is said, yt there was darknesse ouer the face of all the whole land of Iudea.
During which time, it is said, that there was darkness over the face of all the Whole land of Iudea.
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For it was not a generall Eclipse ouer the whole worlde.
For it was not a general Eclipse over the Whole world.
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For, if it had bin so in déede, it would haue blemished the myracle which God ment to shew:
For, if it had been so in deed, it would have blemished the miracle which God meant to show:
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for then the Eclipse would haue bin said to come by the order of nature.
for then the Eclipse would have been said to come by the order of nature.
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And on the other side, few mē wold haue said, that it had béene in other countries:
And on the other side, few men would have said, that it had been in other countries:
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and they also which make mention therof, might iustly be suspected. But behold, it was the onely countrey of Iudea that was couered with darknesse.
and they also which make mention thereof, might justly be suspected. But behold, it was the only country of Iudea that was covered with darkness.
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And what time? forsooth euen about thrée houres after noone, when as the Sunne was nothing néere the setting:
And what time? forsooth even about thrée hours After noon, when as the Sun was nothing near the setting:
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But it behooued that it should then be so darke, contrary to all common order, because it might bring a terror and feare vpon all the land.
But it behooved that it should then be so dark, contrary to all Common order, Because it might bring a terror and Fear upon all the land.
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Now, some think that this was done in token that God abhorred the déede, as if hée meant to cyte the Iewes, to the ende they might haue some féeling of this their horrible cryme which they had committed:
Now, Some think that this was done in token that God abhorred the deed, as if he meant to Cite the Iewes, to the end they might have Some feeling of this their horrible crime which they had committed:
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and as if hée would signifie vnto them by this visible signe, that all the creatures in the world ought to be ashamed of so detestable an act,
and as if he would signify unto them by this visible Signen, that all the creatures in the world ought to be ashamed of so detestable an act,
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as the putting of our lord Iesus Christ in such sort to death.
as the putting of our lord Iesus christ in such sort to death.
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But wée haue to note, that in respecte of the Iewes, the death of our Lorde Iesus Christe ought to bée taken as it were for a most terrible offence,
But we have to note, that in respect of the Iewes, the death of our Lord Iesus Christ ought to been taken as it were for a most terrible offence,
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and surely God greatly detested their villainous iniquitie: because it surpassed all the rest.
and surely God greatly detested their villainous iniquity: Because it surpassed all the rest.
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And to say the trueth, if murther and such like things are to be hated, what shall we say to the most wicked handeling of the Sonne of God? As to sée men to be so bewitched,
And to say the truth, if murder and such like things Are to be hated, what shall we say to the most wicked handling of the Son of God? As to see men to be so bewitched,
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euen to make no account of him who was the very fountain of life:
even to make no account of him who was the very fountain of life:
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and so to lift vp themselues as to abuse the memorie of him, by whom we were created,
and so to lift up themselves as to abuse the memory of him, by whom we were created,
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and by whose power we liue and haue our being. And yet the death of our Lorde Iesus Christ is become a swéete smelling sacrifice:
and by whose power we live and have our being. And yet the death of our Lord Iesus christ is become a sweet smelling sacrifice:
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for wée must haue continuall recourse to this, that it was the reconciliation of the worlde, as heretofore we haue saide.
for we must have continual recourse to this, that it was the reconciliation of the world, as heretofore we have said.
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Moreouer, darknesse was ouerspread, that the Sonne might bee a witnesse of the diuine and heauenly Maiestie of our Lord Iesus.
Moreover, darkness was overspread, that the Son might be a witness of the divine and heavenly Majesty of our Lord Iesus.
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And therefore, although he were for a short time abased and contemtible: yea (and as S. Paule saith) made of no estimation amōgst men:
And Therefore, although he were for a short time abased and contemptible: yea (and as S. Paul Says) made of no estimation amongst men:
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yet did the Sonne shewe his reuerence to him: and in token thereof hid himselfe.
yet did the Son show his Reverence to him: and in token thereof hid himself.
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Since then it is so, Let vs vnderstande that God, because hée woulde make the wicked to bee so muche the more inexcusable, meant that Iesus Christ should shew him selfe in his death to bée the soueraigne King ouer all creatures: Since then it is so, Let us understand that God, Because he would make the wicked to be so much the more inexcusable, meant that Iesus christ should show him self in his death to been the sovereign King over all creatures:
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& that the tryumph wherof Saint Paule speaketh, beganne alreadie, where it is saide that Iesus Christ tryumphed vpon the Crosse.
& that the triumph whereof Saint Paul speaks, began already, where it is said that Iesus christ triumphed upon the Cross.
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It is true, that hée applied it vnto that, that hée had cancelled the Obligation which was against vs,
It is true, that he applied it unto that, that he had canceled the Obligation which was against us,
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and whereof hée discharged vs before God, by which meane Satan was ouercome: yet notwithstanding this was declared by the Eclipse of the Sunne.
and whereof he discharged us before God, by which mean Satan was overcome: yet notwithstanding this was declared by the Eclipse of the Sun.
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Neuerthelesse, this conuinced the Iewes of ignoraunce, yea, of a malitious and phrantike ignorance, euen as if a man had séene before his eyes that Satan had possessed them,
Nevertheless, this convinced the Iewes of ignorance, yea, of a malicious and phrantike ignorance, even as if a man had seen before his eyes that Satan had possessed them,
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and were become lyke monsters against nature.
and were become like monsters against nature.
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And héere wée are in summe to vnderstande what to consider of, when it is saide, that darknesse was spread ouer the face of the earth.
And Here we Are in sum to understand what to Consider of, when it is said, that darkness was spread over the face of the earth.
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In verie déede, we are made cleare and bright at this day, by the death and passion of our Lord Iesus Christ.
In very deed, we Are made clear and bright At this day, by the death and passion of our Lord Iesus christ.
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For how cometh it to passe, that the Gospell sheweth vs the way to saluation? And howe are we enlightened to come vnto God, were it not that the Sonne of God with the fruite and power of his death were offred vs in it.
For how comes it to pass, that the Gospel shows us the Way to salvation? And how Are we enlightened to come unto God, were it not that the Son of God with the fruit and power of his death were offered us in it.
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And therefore Iesus Christ is in verie déed the Sonne of righteousnesse, because he hath purchased vs lyfe, by his death:
And Therefore Iesus christ is in very deed the Son of righteousness, Because he hath purchased us life, by his death:
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howbeit the Iewes are depriued of this benefite.
howbeit the Iewes Are deprived of this benefit.
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And in that the Sunne became darke, they were conuinced as men altogether reprobate, so that no teaching coulde serue their turnes to bée profitable for their saluation,
And in that the Sun became dark, they were convinced as men altogether Reprobate, so that not teaching could serve their turns to been profitable for their salvation,
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since by their wickednesse they went about to quenche and abolishe whatsoeuer might put them in any hope:
since by their wickedness they went about to quench and Abolah whatsoever might put them in any hope:
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For that hope was onely in the Mediator, whom, they through their wickednesse, and vnthankfulnesse, tooke in hande to make of no estimation.
For that hope was only in the Mediator, whom, they through their wickedness, and unthankfulness, took in hand to make of no estimation.
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Wherefore, it was good reason that they should be vtterly voyde of all soundnesse of saluation, to the ende the wrath of God might shewe it selfe in a visible manner vpon them.
Wherefore, it was good reason that they should be utterly void of all soundness of salvation, to the end the wrath of God might show it self in a visible manner upon them.
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It followeth, that our Lorde Iesus cryed out, saying,
It follows, that our Lord Iesus cried out, saying,
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My God, my God, why hast thou forsaken mee? Saint Matthew, and Saint Marke, recyte the wordes of our Lorde Iesus in the Syrian tongue, which is taken out of the Psalme. 22. Nowe the Euangelistes doe not so fully and wholly recite the wordes, My God, my God, why hast thou forsaken me? Saint Matthew, and Saint Mark, recite the words of our Lord Iesus in the Syrian tongue, which is taken out of the Psalm. 22. Now the Evangelists do not so Fully and wholly recite the words,
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as they are set downe in the text of the Psalme:
as they Are Set down in the text of the Psalm:
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namely in this word, Eli, which is to say, My God, we sée that Saint Marke saieth, Eloe, But that was by reason of the corruption of the tongue, as heretofore wée haue noted:
namely in this word, Eli, which is to say, My God, we see that Saint Mark Saith, Eloe, But that was by reason of the corruption of the tongue, as heretofore we have noted:
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For, the Iewes, when they returned from Babylon, had neuer so pure and sounde a tongue, as they had before.
For, the Iewes, when they returned from Babylon, had never so pure and sound a tongue, as they had before.
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Howbeit this complaint and crye is taken out of the twentieth and two Psalme, the first verse.
Howbeit this complaint and cry is taken out of the twentieth and two Psalm, the First verse.
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And therefore GOD would namely haue this to bée recyted in two languages, thereby to declare that it was a matter of great weight, which we ought verie diligently to marke.
And Therefore GOD would namely have this to been recited in two languages, thereby to declare that it was a matter of great weight, which we ought very diligently to mark.
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And to say the trueth, except we would imagine (as many fantasticall people doe) that Iesus Christ spake after the iudgement of men,
And to say the truth, except we would imagine (as many fantastical people do) that Iesus christ spoke After the judgement of men,
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and not after his owne féeling and affection, it would make vs all to wonder, that Iesus Christ complayned, that God his Father had forsaken him.
and not After his own feeling and affection, it would make us all to wonder, that Iesus christ complained, that God his Father had forsaken him.
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For it were too too blockish and foolish a thing, to say that our Lorde Iesus Christ was not sore tormented and vexed in heart:
For it were too too blockish and foolish a thing, to say that our Lord Iesus christ was not soar tormented and vexed in heart:
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but that hée simplie saide, They thinke that I am forsaken.
but that he simply said, They think that I am forsaken.
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Nowe, this declareth, that they which séeke after suche gloses, are not onely ignorant, but also verie blockheades and doltes:
Now, this Declareth, that they which seek After such gloss, Are not only ignorant, but also very blockheads and dolts:
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and cease not besides, to barke and blaspheme, lyke Mastife Curres, against the Maiestie of God.
and cease not beside, to bark and Blaspheme, like Mastiff Curs, against the Majesty of God.
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And as many as thus say, without doubt, there is no more religion in them,
And as many as thus say, without doubt, there is no more Religion in them,
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then in dogges and bruit beastes, for they know not how dearely the sonne of God paide for their saluation.
then in Dogs and bruit beasts, for they know not how dearly the son of God paid for their salvation.
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And that which is worse, they mocke them selues like villaines as they are. Therfore we must absolutely conclude, that when our Lord Iesus was brought to this extremitie,
And that which is Worse, they mock them selves like villains as they Are. Therefore we must absolutely conclude, that when our Lord Iesus was brought to this extremity,
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and torment, he cryed out with a loude voice (yea like vnto those which are in most terrible panges) My God, my God,
and torment, he cried out with a loud voice (yea like unto those which Are in most terrible pangs) My God, my God,
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why hast thou forsaken mée? And in déed, we haue before said, that we had but a cold pull (as we say) by the storie of his death,
why hast thou forsaken me? And in deed, we have before said, that we had but a cold pull (as we say) by the story of his death,
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if we cōsidered not of the obedience which he yéelded vnto God his Father.
if we considered not of the Obedience which he yielded unto God his Father.
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Thus we sée what the principall point is, that we should looke vnto, when as we would be assured of our saluation:
Thus we see what the principal point is, that we should look unto, when as we would be assured of our salvation:
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which is that if we haue committed many offences, rebellions, and iniquities against God, that all shal be buried,
which is that if we have committed many offences, rebellions, and iniquities against God, that all shall be buried,
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because our Lord Iesus hath by his obedience iustified vs, & made vs acceptable with God his Father.
Because our Lord Iesus hath by his Obedience justified us, & made us acceptable with God his Father.
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Now, wherin consisteth this obedience, but that Christ Iesus, although he suffred a cruel & terrible death,
Now, wherein Consisteth this Obedience, but that christ Iesus, although he suffered a cruel & terrible death,
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yet was contented to yéeld himself vnto it.
yet was contented to yield himself unto it.
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For if he had felt no hardnesse nor striuing in it, his obedience had béen nothing:
For if he had felt no hardness nor striving in it, his Obedience had been nothing:
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But inasmuch as our Lorde Iesus abhorred death by nature, yea, and that it was a fearefull thing to appeare before the iudgement seate of God in the behalf of all wretched sinners (for he stood foorth there to beare all our burthens) and yet for all that was contented to humble himselfe to be thus condemned for vs, Let vs acknowledge his perfect obedience:
But inasmuch as our Lord Iesus abhorred death by nature, yea, and that it was a fearful thing to appear before the judgement seat of God in the behalf of all wretched Sinners (for he stood forth there to bear all our burdens) and yet for all that was contented to humble himself to be thus condemned for us, Let us acknowledge his perfect Obedience:
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and therein we haue verie good matter to glorie, as the Apostle in the Epistle to the Hebrews saith, That the feare of our Lorde Iesus Christ was heard:
and therein we have very good matter to glory, as the Apostle in the Epistle to the Hebrews Says, That the Fear of our Lord Iesus christ was herd:
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But howeuer it was, it was méet that hée should suffer and abide so hard & weighty a cause,
But however it was, it was meet that he should suffer and abide so hard & weighty a cause,
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yea cleane against all worldly affection and desire.
yea clean against all worldly affection and desire.
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And therefore, it behooued that God his Father should so acquaint him with it, to the ende (as hée saith) his obedience might be knowne.
And Therefore, it behooved that God his Father should so acquaint him with it, to the end (as he Says) his Obedience might be known.
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Wée sée then that the Apostle namely specifieth, that it must néedes bée that our Lorde Iesus shoulde bée wonderfully afeard:
We see then that the Apostle namely specifieth, that it must needs been that our Lord Iesus should been wonderfully afeard:
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for els wée shoulde neuer haue knowne what this sacrifice had béene worth, by which wée are reconcyled.
for Else we should never have known what this sacrifice had been worth, by which we Are reconciled.
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And S. Peter also sheweth that our lord Iesus Christ suffred both in body and soule,
And S. Peter also shows that our lord Iesus christ suffered both in body and soul,
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whē as he saith, yt he straue a gainst the sorrowes of death.
when as he Says, that he strave a gainst the sorrows of death.
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In very déed the scripture oftentimes telleth yt we are redéemed by the blood of Iesus Christ,
In very deed the scripture oftentimes Telleth that we Are redeemed by the blood of Iesus christ,
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because he offered vp his bodie for a Sacrifice:
Because he offered up his body for a Sacrifice:
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& wée also sée why it is said, that his flesh is spiritual meate & drinke:
& we also see why it is said, that his Flesh is spiritual meat & drink:
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but it is so spoken by reason of our grosenesse. but it is so spoken by reason of our grosenesse.
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And because wée are canally minded, the holy Ghost sendeth vs backe vnto that that is visibly to be perceiued in the death of Iesus Christ, that by it wee might haue an assured pawne of our saluation.
And Because we Are canally minded, the holy Ghost sends us back unto that that is visibly to be perceived in the death of Iesus christ, that by it we might have an assured pawn of our salvation.
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And yet this taketh not away the thing that is shewed vs out of other places:
And yet this Takes not away the thing that is showed us out of other places:
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neyther doeth it derogate from this poynt, that the death and passion of our Lord Iesus Christ had serued to no purpose for the blotting out of ye iniquities of the world, without he had obeyed,
neither doth it derogate from this point, that the death and passion of our Lord Iesus christ had served to no purpose for the blotting out of the iniquities of the world, without he had obeyed,
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yea euen to the submitting of himselfe vnto so terrible a death, neither obeyed hée (as I haue before said) like one that was without féeling & vnderstāding:
yea even to the submitting of himself unto so terrible a death, neither obeyed he (as I have before said) like one that was without feeling & understanding:
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For although he was to abide maruellous terrible feares and extremities, yet for al that, he preferred our saluation before al other respects whatsoeuer.
For although he was to abide marvelous terrible fears and extremities, yet for all that, he preferred our salvation before all other respects whatsoever.
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Thus wee sée what it is, that wee are to obserue in this place, to witte, that the Sonne of GOD hath not onely suffered in body so cruel & tormentrous a death (as already hath byn séene) but was also touched to the quicke,
Thus we see what it is, that we Are to observe in this place, to wit, that the Son of GOD hath not only suffered in body so cruel & tormentrous a death (as already hath been seen) but was also touched to the quick,
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whenas he was to abide suche horrible assaultes, as if God had forsaken him.
whenas he was to abide such horrible assaults, as if God had forsaken him.
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For, to say ye truth, as he tooke vpon him our causes (as hath béene saide) it must also néedes be, that hee must féele the condemnation which was due for wretched sinners.
For, to say you truth, as he took upon him our Causes (as hath been said) it must also needs be, that he must feel the condemnation which was due for wretched Sinners.
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For, by our sinnes, we are as people estranged from God, and therfore he must néedes leaue vs, that we might vnderstand, that he taketh vs for castawayes.
For, by our Sins, we Are as people estranged from God, and Therefore he must needs leave us, that we might understand, that he Takes us for castaways.
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Here then we sée what the estate & condition of sinners is: And this is out of all doubte, that GOD the Father neuer forsooke Iesus Christe:
Here then we see what the estate & condition of Sinners is: And this is out of all doubt, that GOD the Father never forsook Iesus Christ:
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yet notwithstanding it must néedes bée, that hée shoulde suffer those paynes, and that hée shoulde valiauntly resist them, to the ende, the benefite of the victory might at this day redounde to vs.
yet notwithstanding it must needs been, that he should suffer those pains, and that he should valiantly resist them, to the end, the benefit of the victory might At this day redound to us
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Wée haue therefore to vnderstande that when our Lorde Iesus was driuen to this extremitie,
We have Therefore to understand that when our Lord Iesus was driven to this extremity,
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as if GOD his Father hadde cutte all hope of lyfe cleane from him, it was (as wée haue sayde) because hée suffered the curse of our sinnes in his owne bodie, whiche were the cause that separated vs from the Maiesty of God.
as if GOD his Father had Cut all hope of life clean from him, it was (as we have said) Because he suffered the curse of our Sins in his own body, which were the cause that separated us from the Majesty of God.
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For wherein haue wée any felicity except we bée quickened by the grace of GOD,
For wherein have we any felicity except we been quickened by the grace of GOD,
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and enlightened with his brightnesse? For hée is the verie fountaine of all life and blessednesse,
and enlightened with his brightness? For he is the very fountain of all life and blessedness,
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& our sinnes make a great separation betwéene him and vs. And therefore it was méete that Christ Iesus should féele this.
& our Sins make a great separation between him and us And Therefore it was meet that christ Iesus should feel this.
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Nowe, let vs come to that that may be saide.
Now, let us come to that that may be said.
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Is it possible that Iesus Christ should be so fearefully troubled, séeing hée was perfection it selfe? For this séemeth to derogate from the Faith which he ought to haue had,
Is it possible that Iesus christ should be so fearfully troubled, seeing he was perfection it self? For this Seemeth to derogate from the Faith which he ought to have had,
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and whatsoeuer we ought to beléeue of him: which is, yt he was without spot of sin.
and whatsoever we ought to believe of him: which is, that he was without spot of since.
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Now, this matter is soone answered.
Now, this matter is soon answered.
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For when Satan tempted him, it must néedes fall out that hée should be so taken,
For when Satan tempted him, it must needs fallen out that he should be so taken,
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as to be set vpon the toppe of a pynacle, and according to mans nature, be subiect to such an illusion:
as to be Set upon the top of a pynacle, and according to men nature, be Subject to such an illusion:
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and yet this no whit empaired his diuine power.
and yet this no whit impaired his divine power.
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But we haue rather occasion to magnifie his mercy and goodnesse to vs warde, forsomuch as he so abased himselfe to saue vs. It is eftsoones said that he cryed out, My God, my God, why hast thou forsakē me.
But we have rather occasion to magnify his mercy and Goodness to us ward, forsomuch as he so abased himself to save us It is eftsoons said that he cried out, My God, my God, why hast thou forsaken me.
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In the first place it is most certaine, yt Iesus Christ, inasmuch as he was God, could haue no such conceit. No:
In the First place it is most certain, that Iesus christ, inasmuch as he was God, could have no such conceit. No:
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But vntill such time as it fell out, that his Godhead must giue place to the death which hee must suffer.
But until such time as it fell out, that his Godhead must give place to the death which he must suffer.
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And thus we sée that the power of our Lord Iesus Christ lay as it were hid for a time,
And thus we see that the power of our Lord Iesus christ lay as it were hid for a time,
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vntill hée had made an end of whatsoeuer was requisite for our redemption.
until he had made an end of whatsoever was requisite for our redemption.
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But nowe, in as much as hée was man, Let vs note that this complaint, féeling,
But now, in as much as he was man, Let us note that this complaint, feeling,
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and feare, whereof we nowe speake, hath no manner of way derogated from the faith of our Lord Iesus Christ.
and Fear, whereof we now speak, hath no manner of Way derogated from the faith of our Lord Iesus christ.
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For, in that hée was man, hée trusted altogether in God, as we haue alreadie heard,
For, in that he was man, he trusted altogether in God, as we have already herd,
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and as was yesterday sufficiently handled. This then was the verie true patterne of a right, perfect, and sounde fayth.
and as was yesterday sufficiently handled. This then was the very true pattern of a right, perfect, and sound faith.
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Now, it is here said, that he was so sore tormented, as that it séemed that God his Father had forsaken him:
Now, it is Here said, that he was so soar tormented, as that it seemed that God his Father had forsaken him:
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and yet had hée alwayes a perfect fayth, without béeing ouerthrowne or shaken any kinde of way.
and yet had he always a perfect faith, without being overthrown or shaken any kind of Way.
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Why then saieth hée, Wherefore hast thou forsaken mee? This procéedeth from a naturall mans conceit.
Why then Saith he, Wherefore hast thou forsaken me? This Proceedeth from a natural men conceit.
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Thus we sée that our Lord Iesus Christ, as touching weake flesh, is as a man forsaken of God,
Thus we see that our Lord Iesus christ, as touching weak Flesh, is as a man forsaken of God,
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& yet he giueth not ouer his trust that hée had in him.
& yet he gives not over his trust that he had in him.
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Now in déed we sée two pointes in these words, which at the first sight séeme cleane cōtrarie one to the other,
Now in deed we see two points in these words, which At the First sighed seem clean contrary one to the other,
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& yet they agrée very wel together.
& yet they agree very well together.
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For whē he saith, My God, my God, with such a redoubling, he sheweth therin the constancy of his faith.
For when he Says, My God, my God, with such a redoubling, he shows therein the constancy of his faith.
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He saith not, wher is God, what? hath he forsakē me? But hée cōtinually sticketh fast vnto him.
He Says not, where is God, what? hath he forsaken me? But he continually sticketh fast unto him.
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And therfore it cannot bée but that he was perswaded & fully resolued, that hée should haue fauourable accesse alwaies vnto God his father.
And Therefore it cannot been but that he was persuaded & Fully resolved, that he should have favourable access always unto God his father.
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Héereby (I say) wée sée a certaine and vndoubted testimonie of the faith of our Lorde Iesus Christe,
Hereby (I say) we see a certain and undoubted testimony of the faith of our Lord Iesus Christ,
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whenas in the middest of all his extremities and torments he ceassed not to call vpon God his father, without hypocrisie:
whenas in the midst of all his extremities and torments he ceased not to call upon God his father, without hypocrisy:
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because he was assured that he woulde be merciful vnto him so long as he called on him.
Because he was assured that he would be merciful unto him so long as he called on him.
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And thus wée sée, I say, a sufficient declaration of the faith of our Lorde Iesus Christe:
And thus we see, I say, a sufficient declaration of the faith of our Lord Iesus Christ:
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and yet for all that hée redoubleth it, because it was an harde and dangerous combate:
and yet for all that he redoubleth it, Because it was an harden and dangerous combat:
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as if he meant to set himselfe against all the temptations wherewith Satan coulde any way assaile him,
as if he meant to Set himself against all the temptations wherewith Satan could any Way assail him,
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and sought to strengthen his faith, to the ende hée might continually perseuere in calling vpon God.
and sought to strengthen his faith, to the end he might continually persevere in calling upon God.
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Nowe hée eftsoones saith, Why hast thou forsaken mee: and this hée spake according to mans reach.
Now he eftsoons Says, Why hast thou forsaken me: and this he spoke according to men reach.
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For it coulde not be chosen but that hée must grow to that point (as wée haue said) and yet not be ouercome thereof, according to that saying of Saint Peter, that it was impossible for him to bée kept vnder with the sorrowes of death, that is to say, that death had taken holde of him,
For it could not be chosen but that he must grow to that point (as we have said) and yet not be overcome thereof, according to that saying of Saint Peter, that it was impossible for him to been kept under with the sorrows of death, that is to say, that death had taken hold of him,
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as of a miserable, wretched, and oppressed man. But yet it was impossible for him, as saieth Saint Peter, to bée holden downe.
as of a miserable, wretched, and oppressed man. But yet it was impossible for him, as Saith Saint Peter, to been held down.
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And so he wanne the victorie euen in the middest of the fight: and this is so much the greater glory vnto our Lorde Iesus Christe.
And so he won the victory even in the midst of the fight: and this is so much the greater glory unto our Lord Iesus Christ.
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Dauid had partly a féeling héereof:
David had partly a feeling hereof:
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for this is most sure that in the middest of all his greatest afflictiōs, hée perseuered in calling vpon God, and trusted in him:
for this is most sure that in the midst of all his greatest afflictions, he persevered in calling upon God, and trusted in him:
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But because hée was a weake and fraile man, his faith was oftentimes shaken, as he confesseth himselfe.
But Because he was a weak and frail man, his faith was oftentimes shaken, as he Confesses himself.
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Howbeit there was a speciall matter to bée considered of, in our Lorde Iesus (whereof wée spake on Sunday last) and that was this, that al his sufferinges were rightly squared and ordered, by reason of his integritie and purenesse, in whom was no corruption of nature:
Howbeit there was a special matter to been considered of, in our Lord Iesus (whereof we spoke on Sunday last) and that was this, that all his sufferings were rightly squared and ordered, by reason of his integrity and pureness, in whom was no corruption of nature:
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But it oftentimes commeth to passe that our sorrowes, yea our feares, and cares proceede from a iust cause:
But it oftentimes comes to pass that our sorrows, yea our fears, and Cares proceed from a just cause:
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and yet they shall alwaies be intermedled with sinne, because all our passions are corrupt. But there was no vnquietnesse nor yet disorder in our Lord Iesus.
and yet they shall always be intermedled with sin, Because all our passion Are corrupt. But there was no unquietness nor yet disorder in our Lord Iesus.
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Whereupon it followeth, that his torments were not such but that he had alwaies a sure and an vndoubted trust in God,
Whereupon it follows, that his torments were not such but that he had always a sure and an undoubted trust in God,
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and so, firmly and constantly called vpon him, because hee right well knew that he would saue him euen in the greatest extremitie.
and so, firmly and constantly called upon him, Because he right well knew that he would save him even in the greatest extremity.
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And thervpō it is said, That some of those which were about him, mocked him.
And thereupon it is said, That Some of those which were about him, mocked him.
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This man, say they, calleth vpon Elias, let vs sée and if Elias wil come & help him.
This man, say they, calls upon Elias, let us see and if Elias will come & help him.
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It is to bee thought yt the Souldiers, who knew not the law, might haue saide so, wel enough:
It is to be Thought that the Soldiers, who knew not the law, might have said so, well enough:
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and yet it had bene but a foolish kinde of speach, for they knewe not what the meaning of Elie was.
and yet it had be but a foolish kind of speech, for they knew not what the meaning of Elijah was.
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And it is not like that the Priestes who were acquanited with the lawe, woulde speake this blasphemye.
And it is not like that the Priests who were acquanited with the law, would speak this blasphemy.
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What? were they deceiued in the saying of our Lorde Iesus? no: for the Prophet Elias was not named after that sort.
What? were they deceived in the saying of our Lord Iesus? no: for the Prophet Elias was not nam After that sort.
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The name therefore was not abused:
The name Therefore was not abused:
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because there coulde be no doubt in it, séeing the word of Elias is otherwise pronounced:
Because there could be no doubt in it, seeing the word of Elias is otherwise pronounced:
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& the word Elie, that is to saye, my God, was as common as was possible,
& the word Elijah, that is to say, my God, was as Common as was possible,
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and to ye cause could not rayse any doubt.
and to the cause could not raise any doubt.
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And therfore they dyd this of a malicious impudencye vnto our Lorde Iesus Christ, when hee saide Elie. And if this séeme straunge to vs, I beséeche the Lorde, there be not the lyke examples among vs at this day.
And Therefore they did this of a malicious impudency unto our Lord Iesus christ, when he said Elijah And if this seem strange to us, I beseech the Lord, there be not the like Examples among us At this day.
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For we shall sée the Papistes euen at this day slaunderouslye backbite and depraue whatsoeuer we teach, to wit, whatsoeuer is taken out of the pure worde of God,
For we shall see the Papists even At this day slanderously backbite and deprave whatsoever we teach, to wit, whatsoever is taken out of the pure word of God,
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and doo wittinglye and in good earnest blaspheme, to make our doctrine hatefull with poore and simple soules,
and do wittingly and in good earnest Blaspheme, to make our Doctrine hateful with poor and simple Souls,
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and such indéede as neuer heard vs once preach.
and such indeed as never herd us once preach.
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Yea they falselye depraue whatsoeuer wee say, and turne it which way they please (as may easely be séene) to coulour their leasings with and to entertayne the myserable blynde and ignoraunt soules with their fond and fantasticall lyes.
Yea they falsely deprave whatsoever we say, and turn it which weigh they please (as may Easily be seen) to colour their leasings with and to entertain the miserable blind and ignorant Souls with their found and fantastical lies.
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We sée héere, how the enemies of God, whom Satan possessed, had of a malicious purpose taken exceptions to the words of our Lorde Iesus Christ:
We see Here, how the enemies of God, whom Satan possessed, had of a malicious purpose taken exceptions to the words of our Lord Iesus christ:
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& euen so at this day (as I began to say) fareth it with the papists.
& even so At this day (as I began to say) fareth it with the Papists.
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And this is not onely séene in poperie, but there are also amongst vs certaine beggers, which will not stick to saye, that we goe about to make them beléeue that Iesus Christ was in a desperate case and past all hope whenas we say that he suffered the torments of death,
And this is not only seen in popery, but there Are also among us certain beggars, which will not stick to say, that we go about to make them believe that Iesus christ was in a desperate case and passed all hope whenas we say that he suffered the torments of death,
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and that he was cast downe, as it were into ye bottom of hell, for so much as he presented himselfe there in our behalfe,
and that he was cast down, as it were into the bottom of hell, for so much as he presented himself there in our behalf,
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and beare the burthen of our sinnes: howbeit al this is no whit derogatorye from his constant and vnchaungable faith.
and bear the burden of our Sins: howbeit all this is no whit derogatory from his constant and vnchaungable faith.
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And héere these dogges professors of the Gospell, neuer cease blaspheming, wherein they shewe themselues to bée farre worse,
And Here these Dogs professors of the Gospel, never cease blaspheming, wherein they show themselves to been Far Worse,
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then those, which are in this place spoken of.
then those, which Are in this place spoken of.
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Since then wée sée, that the Diuell hath at this day whetted the tongues of his Supporters,
Since then we see, that the devil hath At this day whetted the tongues of his Supporters,
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and that euery of them with a beastly shamelessenesse vometeth out his poyson against the puritie of doctrine, let not vs thinke it strange, séeing our Lorde Iesus was thus slaundered,
and that every of them with a beastly shamelessenesse vometeth out his poison against the purity of Doctrine, let not us think it strange, seeing our Lord Iesus was thus slandered,
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but paciently beare these blasphemies, and beséech the Lorde (as it is saide by the Psalmist,) To cut out their villanous tongues, which are so full of vyllanie and cursing, tending to none other ende but to the blaspheming of his name, and darkening of his trueth.
but patiently bear these Blasphemies, and beseech the Lord (as it is said by the Psalmist,) To Cut out their villainous tongues, which Are so full of vyllanie and cursing, tending to none other end but to the blaspheming of his name, and darkening of his truth.
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Nowe, héereupon the Euangelist telleth, That there was a vessel ful of vineger (yea, as before hath béene saide mingled with Gall) and that one tooke a Réed,
Now, hereupon the Evangelist Telleth, That there was a vessel full of vinegar (yea, as before hath been said mingled with Gall) and that one took a Reed,
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or (as Saint Iohn saith) a long Isop braunch, and tyed a spunge at the ende therof, to put it to the mouth of our Lord Iesus.
or (as Saint John Says) a long Isop branch, and tied a sponge At the end thereof, to put it to the Mouth of our Lord Iesus.
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Now Saint Iohn speaketh of this matter more distinctly, For hée saith, That Iesus Christe knowing that all thinges were ended, saide that hée was dry,
Now Saint John speaks of this matter more distinctly, For he Says, That Iesus Christ knowing that all things were ended, said that he was dry,
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and thereupon saide againe, It is finished. Wée sée then what is héere for vs to note,
and thereupon said again, It is finished. We see then what is Here for us to note,
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when this drinke was giuen to the sonne of God: to wit, that hée desired not to drinke because hée was drye:
when this drink was given to the son of God: to wit, that he desired not to drink Because he was dry:
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for hée refused it as wée haue heretofore séene, And why did hée so? Because forsooth, this drink was giuen him to shorten his life.
for he refused it as we have heretofore seen, And why did he so? Because forsooth, this drink was given him to shorten his life.
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Nowe our Lorde Iesus meaning was, altogether paciently and quietly to waite vpon the leasure of God his Father.
Now our Lord Iesus meaning was, altogether patiently and quietly to wait upon the leisure of God his Father.
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Thus we sée what the cause was why he would not hasten his death, but helde himselfe quiet and obedient vntyll such time as all was finished,
Thus we see what the cause was why he would not hasten his death, but held himself quiet and obedient until such time as all was finished,
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although hee had not as yet yéelded vp the Ghost, nor was risen againe:
although he had not as yet yielded up the Ghost, nor was risen again:
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for the meaning was that he had shewed his full obedience hytherto, so that there was no let why he might not nowe render vp his soule vnto God his Father.
for the meaning was that he had showed his full Obedience hitherto, so that there was no let why he might not now render up his soul unto God his Father.
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Héere wée then see howe this place is to bée vnderstood:
Here we then see how this place is to been understood:
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which is this, that our Lorde Iesus declared that there wanted nothing to the finishing of our redemption, sauing his departure out of the worlde which hee was very ready to doe,
which is this, that our Lord Iesus declared that there wanted nothing to the finishing of our redemption, Saving his departure out of the world which he was very ready to do,
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and to yéelde his soule vnto God.
and to yield his soul unto God.
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Wherefore, when hee sawe that he had discharged the office of the Mediatour, and had doone whatsoeuer was requisite for the appeasing of the wrath of GOD for our sakes,
Wherefore, when he saw that he had discharged the office of the Mediator, and had done whatsoever was requisite for the appeasing of the wrath of GOD for our sakes,
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and satisfied for our sinnes, he determined to call for this drinke. And héere, is a most notable and excellent saying, All is finished.
and satisfied for our Sins, he determined to call for this drink. And Here, is a most notable and excellent saying, All is finished.
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For this is certaine, yt our Lord Iesus spake not of any trifling or ordinary thing:
For this is certain, that our Lord Iesus spoke not of any trifling or ordinary thing:
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but hée meant, that in his death, we haue all whatsoeuer that is to bée had for our cōming vnto God,
but he meant, that in his death, we have all whatsoever that is to been had for our coming unto God,
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and ye obteining of his grace.
and you obtaining of his grace.
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Not that his resurrection is héereby taken away, but it is as much as if he had said, that he had faithfully done his dutie,
Not that his resurrection is hereby taken away, but it is as much as if he had said, that he had faithfully done his duty,
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and came not like an halfe Sauiour, but perfourmed the charge committed vnto him euen to the vttermost, leauing nothing of his fathers wil vnfulfilled.
and Come not like an half Saviour, but performed the charge committed unto him even to the uttermost, leaving nothing of his Father's will unfulfilled.
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And since it is so, we are taught, to put our trust fully and wholy in our Lorde Iesus Christe,
And since it is so, we Are taught, to put our trust Fully and wholly in our Lord Iesus Christ,
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because wee knowe that euery part and percell of our saluation is finished in that which hée hath done and suffered for vs. And héere wée sée also why his death is called an euerlasting Sacrifice, by which the faithfull and chosen children of God are sanctified? Will wée then be throughly assured that God is our father? Would wée haue frée libertie to call vpon him? Woulde wée haue peaceable and quiet consciences? Woulde wée bée fully assured that wée are reputed for righteous, that wée might be acceptable vnto God.
Because we know that every part and percell of our salvation is finished in that which he hath done and suffered for us And Here we see also why his death is called an everlasting Sacrifice, by which the faithful and chosen children of God Are sanctified? Will we then be thoroughly assured that God is our father? Would we have free liberty to call upon him? Would we have peaceable and quiet Consciences? Would we been Fully assured that we Are reputed for righteous, that we might be acceptable unto God.
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Let vs then abide in Christe Iesus, and wander neither to nor fro, and knowe that in him lieth all perfection.
Let us then abide in Christ Iesus, and wander neither to nor from, and know that in him lies all perfection.
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They therfore which séeke after other helpes, & would be supplied this way, &, that as if there might bée something wanting in the death and passion of our Lorde Iesus Christ, doe cléerely forsake the power, whereof wée now speak.
They Therefore which seek After other helps, & would be supplied this Way, &, that as if there might been something wanting in the death and passion of our Lord Iesus christ, do clearly forsake the power, whereof we now speak.
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To bée short, they trample the blood of our Lorde Iesus Christ vnder foote: because they dishonor him.
To been short, they trample the blood of our Lord Iesus christ under foot: Because they dishonour him.
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And therefore what other thing is there in all Popery, but an vtter deniall of the death and passion of our Lord Iesus Christe? For inasmuche as they thinke to doe good workes, which they call merites, by which they thinke to purchase the fauour of God,
And Therefore what other thing is there in all Popery, but an utter denial of the death and passion of our Lord Iesus Christ? For inasmuch as they think to do good works, which they call merits, by which they think to purchase the favour of God,
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surely, they deny the saying of our Lorde Iesus Christe, All is finished. And this prooueth it to bée so,
surely, they deny the saying of our Lord Iesus Christ, All is finished. And this proveth it to been so,
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for when they thinke to bée saued before God, and would bee pardoned of their sinnes,
for when they think to been saved before God, and would be pardoned of their Sins,
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whether runne they but vnto their foolish deuotions? For euery man will frame vnto himselfe, some masking mawmetrie at his pleasure,
whither run they but unto their foolish devotions? For every man will frame unto himself, Some masking mawmetrie At his pleasure,
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so that all the religions of Popery, is so many blasphemies, to make this saying of our Lord Iesus Christe of none effect, All is finished, What shall wée then doe? Let vs vnderstande that there is not a droppe of vertue nor merite in vs, without wée come vnto this fountaine, wherein is all fulnesse.
so that all the Religions of Popery, is so many Blasphemies, to make this saying of our Lord Iesus Christ of none Effect, All is finished, What shall we then do? Let us understand that there is not a drop of virtue nor merit in us, without we come unto this fountain, wherein is all fullness.
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And thus we sée that our faith must be setled in our Lord Iesus Christe.
And thus we see that our faith must be settled in our Lord Iesus Christ.
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Moreouer, let vs chiefely vnderstand, that when hée offered himselfe for a Sacrifice, that it was for the pardoning of vs for euer,
Moreover, let us chiefly understand, that when he offered himself for a Sacrifice, that it was for the pardoning of us for ever,
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and as the Scripture saith, to sanctifie vs perpetually. And therefore let vs looke for none other sacrifice but him.
and as the Scripture Says, to sanctify us perpetually. And Therefore let us look for none other sacrifice but him.
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In very déed this abhominable diuelishe Masse, is called in Popery, a dayly sacrifice:
In very deed this abominable devilish Mass, is called in Popery, a daily sacrifice:
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& they say, yt Iesus Christ was once for al offered for a Sacrifice for ye obteining of the forgiuenes of our sins,
& they say, that Iesus christ was once for all offered for a Sacrifice for you obtaining of the forgiveness of our Sins,
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yet neuertheles that hée must bé dayly offered vp:
yet nevertheless that he must been daily offered up:
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which is manifest blasphemie, because they falsly take vpon them the office which was appointed to our Lorde Iesus Christe,
which is manifest blasphemy, Because they falsely take upon them the office which was appointed to our Lord Iesus Christ,
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whenas hée was ordeined to bée the onely euerlasting Priest, yea, and God bound it with an othe, that his Priesthood shoulde last for euer.
whenas he was ordained to been the only everlasting Priest, yea, and God bound it with an other, that his Priesthood should last for ever.
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And therefore, when mortal men will thrust in themselues to come before God, & offer vp Iesus Christe, doe they not robbe him of the honor which hée reserued vnto himselfe alone,
And Therefore, when Mortal men will thrust in themselves to come before God, & offer up Iesus Christ, do they not rob him of the honour which he reserved unto himself alone,
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and which may not bée giuen to any other creature? Since then it is so, wée sée that these miserable blinde soules, thinking to make peace with God, prouoke his wrath and vengeance, denying the death & passion of our Lord Iesus Christe,
and which may not been given to any other creature? Since then it is so, we see that these miserable blind Souls, thinking to make peace with God, provoke his wrath and vengeance, denying the death & passion of our Lord Iesus Christ,
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And therefore ought wée, so much the more magnifie the grace of God, for that hée hath drawne vs out of such a bottomelesse depth, that when we thought to haue come néere him, wée set our selues openly against him:
And Therefore ought we, so much the more magnify the grace of God, for that he hath drawn us out of such a bottomless depth, that when we Thought to have come near him, we Set our selves openly against him:
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For wee rob him of the benefite of his death and passion, when wée seeke after any other Sacrifice then that which he offered in his owne person.
For we rob him of the benefit of his death and passion, when we seek After any other Sacrifice then that which he offered in his own person.
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Nowe it is saide, That he cryed againe with a loude voice, and yeelded vp the Ghoste:
Now it is said, That he cried again with a loud voice, and yielded up the Ghost:
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and this was it, Into thy hands I commit my soule or my spirite. And héerein wee see that our Lord Iesus so fought against the sorrowes of death,
and this was it, Into thy hands I commit my soul or my Spirit. And herein we see that our Lord Iesus so fought against the sorrows of death,
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as that he became afterwarde a Conquerer, and tryumphed, because he had ouercome the hardest matter of al. And this is the thing which belongeth to vs, to wit, we must apply it vnto our owne vse.
as that he became afterward a Conqueror, and triumphed, Because he had overcome the Hardest matter of all And this is the thing which belongeth to us, to wit, we must apply it unto our own use.
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For wee are assured that the sonne of God did not onely fight for vs,
For we Are assured that the son of God did not only fight for us,
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but also that the victory which hee obteined for vs apperteineth vnto vs, and that we shoulde not at this day be afeard of death,
but also that the victory which he obtained for us appertaineth unto us, and that we should not At this day be afeard of death,
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because wée knowe that the curse of God which was so terrible, is abolished, and that death in stéede that it might haue deadly wounded vs, serueth vs now for a medicine, to yéelde vs life.
Because we know that the curse of God which was so terrible, is abolished, and that death in steed that it might have deadly wounded us, serveth us now for a medicine, to yield us life.
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Nowe, as hée had before saide, after the example of Dauid, My God, my God,
Now, as he had before said, After the Exampl of David, My God, my God,
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why hast thou forsaken mée? Euen so likewise taketh hée at this present, the prayer which Dauid made in the one and thirtie Psalme, Into thy handes I commend my spirite.
why hast thou forsaken me? Eve so likewise Takes he At this present, the prayer which David made in the one and thirtie Psalm, Into thy hands I commend my Spirit.
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In very déede, Dauid saide these wordes when he was in the middest of all his dangers:
In very deed, David said these words when he was in the midst of all his dangers:
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as if hée shoulde haue saide, O Lorde, I beséeche thée receiue mée into thy protection: as if he should have said, Oh Lord, I beseech thee receive me into thy protection:
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for my soule is as it were in my hands & is there euen at randon:
for my soul is as it were in my hands & is there even At random:
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for I sée how I am thrust out to all hazardes, and my life hangeth as by a thréed:
for I see how I am thrust out to all hazards, and my life hangs as by a thread:
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and therefore thou must protect mée. Wée sée héere then, that Dauid by this prayer, made God his protector:
and Therefore thou must Pact me. We see Here then, that David by this prayer, made God his protector:
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and yet gaue hée not ouer, but still called on him whenas he was at the point of death, alwayes assuring himselfe that God woulde saue his chosen, not only in defending thē héere in this worlde,
and yet gave he not over, but still called on him whenas he was At the point of death, always assuring himself that God would save his chosen, not only in defending them Here in this world,
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but also when hée calleth them vnto himselfe.
but also when he calls them unto himself.
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For the chiefest regarde that God hath on vs, is this, that when hée hath taken vs out of this worlde, hee hideth vs vnder his winges that we might inioy his presence, according to the saying of Saint Paule to the Corinthes.
For the chiefest regard that God hath on us, is this, that when he hath taken us out of this world, he Hideth us under his wings that we might enjoy his presence, according to the saying of Saint Paul to the Corinthians.
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For when our Lorde Iesus made this prayer, hée sheweth that he died quietly, whenas he ouercame all the combates which hee susteined for vs,
For when our Lord Iesus made this prayer, he shows that he died quietly, whenas he overcame all the combats which he sustained for us,
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and triumpheth in our behalfes, both for our profite, and for our saluation. And a none after, he declareth by the same meanes that God is his Sauiour,
and Triumpheth in our behalfs, both for our profit, and for our salvation. And a none After, he Declareth by the same means that God is his Saviour,
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& kéepeth his soule as a sufficient pledge For this much his request imported, when he said, My God, thou shalt preserue my soule euen when I am dead.
& Keepeth his soul as a sufficient pledge For this much his request imported, when he said, My God, thou shalt preserve my soul even when I am dead.
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When our Lorde Iesus speaketh after this sort, it is as muche as if hée assured vs all, that wee cannot doe amisse in submitting our selues vnto our GOD, séeing that hée,
When our Lord Iesus speaks After this sort, it is as much as if he assured us all, that we cannot do amiss in submitting our selves unto our GOD, seeing that he,
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for the defending of vs, vouchsafeth to take the charge of vs, and that we shall neuer perish vnder his hand Now, we haue eftsoones to consider, that when Iesus Christ saide, Into thy handes O Lorde I commend my spirite, that hee obteined this priuiledge which Saint Stéeuen gaue him in the seuenth of the Acts, which is, hée was made the preseruer of all our soules.
for the defending of us, vouchsafeth to take the charge of us, and that we shall never perish under his hand Now, we have eftsoons to Consider, that when Iesus christ said, Into thy hands Oh Lord I commend my Spirit, that he obtained this privilege which Saint Stéeuen gave him in the Seventh of the Acts, which is, he was made the preserver of all our Souls.
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For what was it that S. Stéeuen saide when hee went to his death? Forsooth these were his wordes, Into thy hands O Lorde I commende my spirite.
For what was it that S. Stéeuen said when he went to his death? Forsooth these were his words, Into thy hands Oh Lord I commend my Spirit.
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And héere wée sée, that Saint Stéeuen shewed the benefite of the request, which Iesus Christe made:
And Here we see, that Saint Stéeuen showed the benefit of the request, which Iesus Christ made:
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to wit, that wée may nowe come vnto him, and that wee ought to doe so, declaring that since God his Father had made him a Shephearde for vs, that wee shoulde not doubt but to bée at peace, come life, come death, knowing that all shall bee for our profite, and turne to our benefite:
to wit, that we may now come unto him, and that we ought to do so, declaring that since God his Father had made him a Shepherd for us, that we should not doubt but to been At peace, come life, come death, knowing that all shall be for our profit, and turn to our benefit:
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and as Saint Paule saieth, that when hee had Iesus Christe, hee had riches enough, and cared neither for life nor death:
and as Saint Paul Saith, that when he had Iesus Christ, he had riches enough, and cared neither for life nor death:
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for all shoulde be gayne vnto him.
for all should be gain unto him.
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Wherfore, let vs nowe learne, that when death shall assaile vs, that Iesus Christe hath broken the sting, which might haue stoong vs deadly to the heart,
Wherefore, let us now Learn, that when death shall assail us, that Iesus Christ hath broken the sting, which might have stung us deadly to the heart,
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and that death shall no longer hurte vs, and that when our Lorde Iesus yéelded vp his Spirite vnto God his Father, it was not onely to haue it conserued in his owne person,
and that death shall no longer hurt us, and that when our Lord Iesus yielded up his Spirit unto God his Father, it was not only to have it conserved in his own person,
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but that hee myght haue this Priuiledge that ours might bee preserued eftsoones by the power of this request,
but that he might have this Privilege that ours might be preserved eftsoons by the power of this request,
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whenas wee shall come vnto him, as vnto one vnder whose protection we cannot peryshe, as hee himselfe declareth.
whenas we shall come unto him, as unto one under whose protection we cannot perish, as he himself Declareth.
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And this is that triumph wherof wee haue spoken, which alreadie profiteth vs. For our Lorde Iesus sheweth howe precious his death is,
And this is that triumph whereof we have spoken, which already profiteth us For our Lord Iesus shows how precious his death is,
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when as hee went so fréely vnto his Father, as that wee might bee brought vnto him,
when as he went so freely unto his Father, as that we might be brought unto him,
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and to shewe vs the way. But the principall point is this, yt wee might vnderstande what benefite wée receiue thereby,
and to show us the Way. But the principal point is this, that we might understand what benefit we receive thereby,
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because he hath cancelled the Obligation that was against vs, that hée hath so purchased full satisfaction for our sinnes,
Because he hath canceled the Obligation that was against us, that he hath so purchased full satisfaction for our Sins,
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as that wee may bee bolde to come before God his Father, so that death it selfe is no way able to harme nor hurt vs. And although wee see many thinges in vs which might make vs afearde, through the féeling of our miseries, let vs not for all that cease to glory in him who so abased himselfe for vs, to the ende hée myght rayse vs vp with himselfe.
as that we may be bold to come before God his Father, so that death it self is no Way able to harm nor hurt us And although we see many things in us which might make us afeard, through the feeling of our misery's, let us not for all that cease to glory in him who so abased himself for us, to the end he might raise us up with himself.
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And although there is nothing in vs but shame and rebuke, yet, séeing that Iesus Christe hung vpon the Crosse, God woulde haue him by the mouth of Pilate to bee called a King.
And although there is nothing in us but shame and rebuke, yet, seeing that Iesus Christ hung upon the Cross, God would have him by the Mouth of Pilate to be called a King.
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And so, although the kingdome of our Lorde Iesus Christe is nothing estéemed of héere in this worlde,
And so, although the Kingdom of our Lord Iesus Christ is nothing esteemed of Here in this world,
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yet let vs account it to bée the foundation of all our glory, and let vs also vnderstande that although wée be put to shame vnder his conduct,
yet let us account it to been the Foundation of all our glory, and let us also understand that although we be put to shame under his conduct,
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yet that wee haue whereof to reioyce, because our estate shall be alwayes blessed, forsomuch as, that whatsoeuer miseries, afflictions,
yet that we have whereof to rejoice, Because our estate shall be always blessed, forsomuch as, that whatsoever misery's, afflictions,
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and rebukes wée shall abide are more honorable and precious before God, then all the Scepters, pompes,
and rebukes we shall abide Are more honourable and precious before God, then all the Sceptres, pomps,
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and the most honourable thinges wherein wée take any pleasure and delight.
and the most honourable things wherein we take any pleasure and delight.
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Thus wée sée how wee must come vnto our Lorde Iesus Christe, and so stick vnto him,
Thus we see how we must come unto our Lord Iesus Christ, and so stick unto him,
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as that we might vnderstand of what valure the riches are which he bringeth vs,
as that we might understand of what valour the riches Are which he brings us,
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but especially, when hée, guideth vs by his Gospell, let vs forsake all the commodities and pleasures of this world,
but especially, when he, guideth us by his Gospel, let us forsake all the commodities and pleasures of this world,
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and also abhorre them, whenas they shal withdrawe vs frō the right way.
and also abhor them, whenas they shall withdraw us from the right Way.
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To be short, let our Lord Iesus haue ye honor which he deserueth, & let not vs for our parts be like vnto Réedes carried wt euery wind:
To be short, let our Lord Iesus have you honour which he deserves, & let not us for our parts be like unto Reeds carried with every wind:
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but being established in him, let vs call vpon God, & we shall haue victory ouer life & death, ouer which he hath alreadie triumphed.
but being established in him, let us call upon God, & we shall have victory over life & death, over which he hath already triumphed.
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And besides, let vs whiles we are yet in this worlde, yéeld him this honour, to wit,
And beside, let us while we Are yet in this world, yield him this honour, to wit,
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euen to acknowledge that he is our defender, which he will do, whenas we truly come vnto him,
even to acknowledge that he is our defender, which he will do, whenas we truly come unto him,
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neither wil he, I say, doe it after an ordinary maner, but euen myraculously:
neither will he, I say, do it After an ordinary manner, but even miraculously:
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For although death shoulde cast vs downe headlong, yet is it his office to drawe vs out of it,
For although death should cast us down headlong, yet is it his office to draw us out of it,
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and guide vs vnto the heauenly inheritance, which he so dearely hath purchased for vs.
and guide us unto the heavenly inheritance, which he so dearly hath purchased for us
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Let vs nowe fall downe before the Maiestie of our good God, & acknowledge our offences, beséeching him that hee will make vs féele them otherwise then we haue done,
Let us now fallen down before the Majesty of our good God, & acknowledge our offences, beseeching him that he will make us feel them otherwise then we have done,
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And that we might bee so touched with the lothing of them, as that we might returne vnto our God with heartie repentance.
And that we might be so touched with the loathing of them, as that we might return unto our God with hearty Repentance.
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And not for a day onely, but to cōtinue it with sighing and groning.
And not for a day only, but to continue it with sighing and groaning.
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And although we shall beheld within this prison of bondage, yet let vs alwayes lift vp our harts vnto the heauens,
And although we shall beheld within this prison of bondage, yet let us always lift up our hearts unto the heavens,
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and come familiarly vnto our God, since he is so enclined to mercy, and calleth vs of his owne accord, without tarrying till wée séeke him.
and come familiarly unto our God, since he is so inclined to mercy, and calls us of his own accord, without tarrying till we seek him.
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And when wée see that our Lorde Iesus doeth not onely come néere vs, to the end he might declare this his loue vnto vs,
And when we see that our Lord Iesus doth not only come near us, to the end he might declare this his love unto us,
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but woulde be so abased for a time, as that he might lift vs aloft,
but would be so abased for a time, as that he might lift us aloft,
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so that we through faith shoulde not doubt to attaine thereto, tarrying and wayting vntill we be al come thither together.
so that we through faith should not doubt to attain thereto, tarrying and waiting until we be all come thither together.
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That hée will not onely graunt vs this grace, but also all nations, &c.
That he will not only grant us this grace, but also all Nations, etc.
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The eight Sermon of the Passion. Matthew.xxvii. 55 AND there were many women, beholding him a far of, which folowed Iesus from Galilee, ministring vnto him.
The eight Sermon of the Passion. Matthew xxvii 55 AND there were many women, beholding him a Far of, which followed Iesus from Galilee, ministering unto him.
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56 Among which was Mary Magdalen, and Mary the mother of Iames, and Ioses, and the mother of Zebedes children,
56 Among which was Mary Magdalen, and Marry the mother of James, and Ioses, and the mother of Zebedes children,
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57 When euening was come, there came a riche man from the Citie of Arimathea, named Ioseph, who also had been Iesus Disciple.
57 When evening was come, there Come a rich man from the city of Arimathea, nam Ioseph, who also had been Iesus Disciple.
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58 He went to Pilate, and begged the body of Iesus: then Pilate, commaunded the body to be deliuered.
58 He went to Pilate, and begged the body of Iesus: then Pilate, commanded the body to be Delivered.
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59 And when Ioseph had taken the body, he wrapped it in a cleane linnen cloth.
59 And when Ioseph had taken the body, he wrapped it in a clean linen cloth.
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60 And laide it in his newe Tombe, which hee had heawen out of the rocke,
60 And laid it in his new Tomb, which he had heawen out of the rock,
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and when hee had rolled a greate stone to the dore of the Sepulchre, hee departed.
and when he had rolled a great stone to the door of the Sepulchre, he departed.
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WE haue héeretofore séene, and hearde howe our Lorde Iesus hath shewed and set foorth the fruite and power of his death in this poore theefe, who séemed to be as a lost and damned soule.
WE have heretofore seen, and heard how our Lord Iesus hath showed and Set forth the fruit and power of his death in this poor thief, who seemed to be as a lost and damned soul.
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Now, if all they that before had béen instructed by the Gospell, had fallen away from it,
Now, if all they that before had been instructed by the Gospel, had fallen away from it,
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whenas they sée the sonne of GOD put to death, a man woulde thinke that the preaching thereof had béen both vaine & vnprofitable.
whenas they see the son of GOD put to death, a man would think that the preaching thereof had been both vain & unprofitable.
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And besides, we know that the Apostles were chosen to this state of life, to be as ye chiefe rulers in the Church.
And beside, we know that the Apostles were chosen to this state of life, to be as you chief Rulers in the Church.
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wherefore it is not like that this election of theirs, to this office and estate, was a vaine and friuolous thing.
Wherefore it is not like that this election of theirs, to this office and estate, was a vain and frivolous thing.
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And therefore it is héere set downe vnto vs, that although the Apostles left this estat, wherin they shewed a beastly cowardlynes for Saint Peter himselfe denied our Lord Iesus, whereby he was as one cut of from all hope of our saluation,
And Therefore it is Here Set down unto us, that although the Apostles left this Estate, wherein they showed a beastly cowardliness for Saint Peter himself denied our Lord Iesus, whereby he was as one Cut of from all hope of our salvation,
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and worthy to bee taken as a rotten member, yet would not God suffer, that the Gospel which they had before receiued, should be quenched and vtterly abolished.
and worthy to be taken as a rotten member, yet would not God suffer, that the Gospel which they had before received, should be quenched and utterly abolished.
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In very déede S. Mat. lyketh rather of the faithful constancy of the Women then of the men,
In very deed S. Mathew liketh rather of the faithful constancy of the Women then of the men,
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and it is to this ende that we might learne to magnify the goodnesse of God so much ye more, who by his power strengthneth our weaknes.
and it is to this end that we might Learn to magnify the Goodness of God so much you more, who by his power strengtheneth our weakness.
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To this entent & purpose are also the wordes of Saint Paule, saying, that God hath chosē ye weak ones of this world, to confound the mighty & strong, to the ende they should not glorifye themselues.
To this intent & purpose Are also the words of Saint Paul, saying, that God hath chosen you weak ones of this world, to confound the mighty & strong, to the end they should not Glorify themselves.
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Since then it was héere this spoken of men, and of their great courage, and whiche followed our Lorde Iesus Christ vnto his death, this might be taken to be as a naturall cause: Since then it was Here this spoken of men, and of their great courage, and which followed our Lord Iesus christ unto his death, this might be taken to be as a natural cause:
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But whenas women being guided by the spirite of God, were founde to bee more valyant then those men, who were chosen for the publishing of ye Gospel throughout the world, let vs by this vnderstand that it was the work of God,
But whenas women being guided by the Spirit of God, were found to be more valyant then those men, who were chosen for the publishing of the Gospel throughout the world, let us by this understand that it was the work of God,
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and therfore the prayse to be giuen to him.
and Therefore the praise to be given to him.
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Now it is namly saide, that these women followed our Lorde Iesus, to serue or minister vnto him.
Now it is namely said, that these women followed our Lord Iesus, to serve or minister unto him.
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Which thing, a great deale more declareth their affection, in profyting by the Gospell.
Which thing, a great deal more Declareth their affection, in profiting by the Gospel.
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For this was no trifling power that was in them whenas they would leaue their owne houses to wander vp and downe hether and thither, both to their great pain, and shame also.
For this was no trifling power that was in them whenas they would leave their own houses to wander up and down hither and thither, both to their great pain, and shame also.
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And we know in what state and condition our Lorde Iesus stood, whiles he liued héere in this worlde.
And we know in what state and condition our Lord Iesus stood, while he lived Here in this world.
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For thus he saith, ye Foxes had holes, and the Birdes of the ayre nestes, but that he, had no place wherin to hide his head.
For thus he Says, you Foxes had holes, and the Birds of the air nests, but that he, had no place wherein to hide his head.
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Contrarywise, we sée, that these women had wherwith to liue quietly and pleasantly.
Contrariwise, we see, that these women had wherewith to live quietly and pleasantly.
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They then which wandred after this sort and could hardly get any lodging, féeling hunger & thirst,
They then which wandered After this sort and could hardly get any lodging, feeling hunger & thirst,
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& were also mightely skorned and laughed at, besides their being chased and troubled euery where,
& were also mightily scorned and laughed At, beside their being chased and troubled every where,
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and yet ouercame all this geare and bare it pacientlye, wee must néedes iudge that God strengthned them.
and yet overcame all this gear and bore it patiently, we must needs judge that God strengthened them.
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Now, they also declared, euen at his death, the hope which they had had in our Lord Iesus christ.
Now, they also declared, even At his death, the hope which they had had in our Lord Iesus Christ.
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For although their harts were dead as it were (as héerafter shalbe declared more at full) and that they thought him to be cleane dispatcht,
For although their hearts were dead as it were (as hereafter shall declared more At full) and that they Thought him to be clean dispatched,
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yet they might perceiue not long after, that they were deceiued. For, he had told them, yt he should restore the kingdome of God:
yet they might perceive not long After, that they were deceived. For, he had told them, that he should restore the Kingdom of God:
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& he had also spoken vnto them of perfect blessednes, & of the saluation which he must make an ende of.
& he had also spoken unto them of perfect blessedness, & of the salvation which he must make an end of.
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And what of all these things? forsooth, héereby we sée, that although these séely womens harts were sore troubled,
And what of all these things? forsooth, hereby we see, that although these seely women's hearts were soar troubled,
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bicause they knew not what wold become of our Lord Iesus, yet dyd he strengthen thē by his mightie power,
Because they knew not what would become of our Lord Iesus, yet did he strengthen them by his mighty power,
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& in ende, brought it to so passe, as that they might both vnderstand and iudge, that hee had made them no vaine promise.
& in end, brought it to so pass, as that they might both understand and judge, that he had made them no vain promise.
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For, they looked for the promise of his resurrection, which in ye iudgment of the world was not to be hoped of.
For, they looked for the promise of his resurrection, which in the judgement of the world was not to be hoped of.
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Notwithstāding, we sée how he exercised their faith, to the ende we should not trouble our selues beyond measure,
Notwithstanding, we see how he exercised their faith, to the end we should not trouble our selves beyond measure,
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although to ye outwarde shew it might appeare yt God had forsaken vs, & all the promisses of the Gospell to be as thinges abolished,
although to you outward show it might appear that God had forsaken us, & all the promises of the Gospel to be as things abolished,
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but that wee should neuerthelesse Stand fast & sure in thē. For if we do not, these women will bewitnesses against vs to our great condemnatiō,
but that we should nevertheless Stand fast & sure in them. For if we do not, these women will bewitnesses against us to our great condemnation,
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if we faile in these conflicts.
if we fail in these conflicts.
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Woulde wee haue a grosser tryall then that whiche they abode? And yet by Faith they obtayned victorye.
Would we have a grosser trial then that which they Abided? And yet by Faith they obtained victory.
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And therefore let vs arme our selues, when we are tolde of the attemps wherwith Satan goeth about to assaile vs,
And Therefore let us arm our selves, when we Are told of the attempts wherewith Satan Goes about to assail us,
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and let vs, I say, be well appoynted before the blow come, and shew our selues to be so setled in ye power of our Lord Iesus Christ, that although wee cannot at the first perceiue,
and let us, I say, be well appointed before the blow come, and show our selves to be so settled in you power of our Lord Iesus christ, that although we cannot At the First perceive,
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how the thing which is tolde vs, may come to passe, yet let vs rest in him,
how the thing which is told us, may come to pass, yet let us rest in him,
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& doo him this honor, to beléeue, that hee will at last shew him selfe faithfull.
& do him this honour, to believe, that he will At last show him self faithful.
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And it is very néedefull yt we shoulde be thus tryed euen to the vttermost.
And it is very needful that we should be thus tried even to the uttermost.
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For otherwise, we would bée to to fine and nice, and laye our faith to morgage,
For otherwise, we would been to to fine and Nicaenae, and say our faith to mortgage,
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or els faine vs héere an earthly paradice, & so our sences woulde neuer be able to raise vs as hie as heauen, yt we might forsake this world.
or Else feign us Here an earthly paradise, & so our Senses would never be able to raise us as high as heaven, that we might forsake this world.
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Which thing we may very perfectlye sée in the mother of Iohn & Iames. For we vnderstand, yt she was before that,
Which thing we may very perfectly see in the mother of John & James For we understand, that she was before that,
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so ambitiously carried, as yt she would haue had our Lord Iesus sit in his Kingly throane with all the pompe and brauery that might be,
so ambitiously carried, as that she would have had our Lord Iesus fit in his Kingly throne with all the pomp and bravery that might be,
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& her sonnes to sit by him, as his two Lieftennaunts.
& her Sons to fit by him, as his two Lieftennaunts.
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For thus she said vnto him, I beseech thée Sir cōmaund that one of my sons may sit on thy right hand,
For thus she said unto him, I beseech thee Sir command that one of my Sons may fit on thy right hand,
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and the other on thy left.
and the other on thy left.
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Héere we sée a foolishe glorious woman, who woulde faine haue séene her children in some glistringe earthly tryumph.
Here we see a foolish glorious woman, who would feign have seen her children in Some glistering earthly triumph.
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But beholde she saw héere a farre other manner of Schole:
But behold she saw Here a Far other manner of School:
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for she saw our Lorde Iesus Christ hanging vpon the Crosse, so shamfully and reprochefully as that all the worlde was against him:
for she saw our Lord Iesus christ hanging upon the Cross, so shamefully and reproachfully as that all the world was against him:
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and there, honge, as if God had cursed and forsaken him.
and there, hung, as if God had cursed and forsaken him.
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And thus wée see, that when we shall bee brought vnto such a shame, as that our mindes shal be terrifyed with feare & gréefe, that God then taketh from vs all earthly affections, to the ende we might not be hindered from lifting vp our mindes vnto heauen and to the spirituall lyfe, wherunto we must attaine.
And thus we see, that when we shall be brought unto such a shame, as that our minds shall be terrified with Fear & grief, that God then Takes from us all earthly affections, to the end we might not be hindered from lifting up our minds unto heaven and to the spiritual life, whereunto we must attain.
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Which we shall neuer be able to come vnto, except we be cleansed of al whatsoeuer kepeth vs back, héere below.
Which we shall never be able to come unto, except we be cleansed of all whatsoever Keepeth us back, Here below.
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Thus we sée what we are to consider of touchinge these women.
Thus we see what we Are to Consider of touching these women.
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And yet for all that, the meaning is not but that there were men also (for we know that our Lord spake vnto Iohn and commēded his mother vnto him). And yet for all that, the meaning is not but that there were men also (for we know that our Lord spoke unto John and commended his mother unto him).
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But the intent & purpose of the holy ghost was to set héere such a mirror or glasse before vs, to the ende we might vnderstand that it was God who guided these women by his holy spirit by which hee would set forth his power and grace, by choosinge, in mennes iudgementes suche féeble and weake instrumēts.
But the intent & purpose of the holy ghost was to Set Here such a mirror or glass before us, to the end we might understand that it was God who guided these women by his holy Spirit by which he would Set forth his power and grace, by choosing, in men's Judgments such feeble and weak Instruments.
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The like was also seene in Nicodemus, and in Ioseph. Indéede S. Matthew, S. Luke, and S. Marke, make mētion of none but of Ioseph,
The like was also seen in Nicodemus, and in Ioseph. Indeed S. Matthew, S. Luke, and S. Mark, make mention of none but of Ioseph,
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because it was he that came to Pilat, & thervpon, Nicodemus tooke hart, when hee sée himselfe to haue so good a guide.
Because it was he that Come to Pilat, & thereupon, Nicodemus took heart, when he see himself to have so good a guide.
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True it is that Nicodemus was a Doctor of great estimation:
True it is that Nicodemus was a Doctor of great estimation:
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and Ioseph of Arimathea was a riche man, and of hie calling, and a Counsailor also (as héere it is said) But yet let vs sée whether their zeale was such as that they would geue their liues for our Lorde Iesus Christ or not,
and Ioseph of Arimathea was a rich man, and of high calling, and a Counselor also (as Here it is said) But yet let us see whither their zeal was such as that they would give their lives for our Lord Iesus christ or not,
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and whether they had in their life time forsaken their houses to follow him.
and whither they had in their life time forsaken their houses to follow him.
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No, no, but when it came to that, that they must giue theyr liues, it was God that stirred them therto cleane contrary to all worldly iudgement.
No, no, but when it Come to that, that they must give their lives, it was God that stirred them thereto clean contrary to all worldly judgement.
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Héere then we sée, that God hath made a straunge and wonderfull alteration, in geuing this bouldnesse to Ioseph and Nycodemus, that they feared not the rage of the people,
Here then we see, that God hath made a strange and wonderful alteration, in giving this boldness to Ioseph and Nicodemus, that they feared not the rage of the people,
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when they came to bury our Lorde Iesus Christ.
when they Come to bury our Lord Iesus christ.
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Before time, Nycodemus came in the night for feare of being euill spoken of, and yet when it was growne euen now to the worst, he burieth him.
Before time, Nicodemus Come in the night for Fear of being evil spoken of, and yet when it was grown even now to the worst, he burieth him.
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And therfore it cannot be chosen but that God gaue him a new harte:
And Therefore it cannot be chosen but that God gave him a new heart:
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for he came before closely, & there was no darknesse dark ynough, considering his fearefullnesse and cowardize,
for he Come before closely, & there was no darkness dark enough, considering his fearefullnesse and cowardice,
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if God had not corrected this fault in him.
if God had not corrected this fault in him.
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To be short we see, what good the death of our Lorde Iesus Christe hath done, in that he then powred out the graces of his holy spirite, vpon these wretched people, who neuer before durst declare their faith,
To be short we see, what good the death of our Lord Iesus Christ hath done, in that he then poured out the graces of his holy Spirit, upon these wretched people, who never before durst declare their faith,
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nor yet render a reason thereof.
nor yet render a reason thereof.
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Wherefore, they doe not onely confesse it with their mouth, but that which they did, sheweth that they had rather bee accounted cursed before the worlde,
Wherefore, they do not only confess it with their Mouth, but that which they did, shows that they had rather be accounted cursed before the world,
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then yt they would not be the disciples of our Lorde Iesus Christ, and so the thing which they had before obteined, to wit, the free saluation which was set before them.
then that they would not be the Disciples of our Lord Iesus christ, and so the thing which they had before obtained, to wit, the free salvation which was Set before them.
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And héere we also sée, why it is namely said, that Ioseph looked for the kingdome of God.
And Here we also see, why it is namely said, that Ioseph looked for the Kingdom of God.
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Now by these woordes wée are tolde that God hath forsaken vs, and we are banished his kingdome,
Now by these words we Are told that God hath forsaken us, and we Are banished his Kingdom,
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vntyll such time as hée gathereth vs vnto himselfe as his people, in the name of our Lorde Iesus Christe.
until such time as he gathereth us unto himself as his people, in the name of our Lord Iesus Christ.
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Wherefore, wée sée how miserable our estate is, vntill our Lorde Iesus calleth vs vnto himselfe, to consecrate vs vnto God his father.
Wherefore, we see how miserable our estate is, until our Lord Iesus calls us unto himself, to consecrate us unto God his father.
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And if this benefite bée taken away from vs, cursed and confounded are we.
And if this benefit been taken away from us, cursed and confounded Are we.
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Nowe, this then was a wonderfull power & strength to waite for the kingdome of God,
Now, this then was a wonderful power & strength to wait for the Kingdom of God,
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because the Iewes were made Bastards vnto it, and in the opinion of the worlde, the occasions therof were very great.
Because the Iewes were made Bastards unto it, and in the opinion of the world, the occasions thereof were very great.
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For the Prophets had foretold, that at the returne of the people out of Babylon, that God woulde become such a redéemer vnto them:
For the prophets had foretold, that At the return of the people out of Babylon, that God would become such a redeemer unto them:
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that his kingdome should florish most honorably & that the temple should be built more gloriously then euer before it was:
that his Kingdom should flourish most honorably & that the temple should be built more gloriously then ever before it was:
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that they should inioy al the pleasures that might be, & lead a most blessed life, that all men should be in quiet,
that they should enjoy all the pleasures that might be, & led a most blessed life, that all men should be in quiet,
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& no talk be had but of reioysing in God, of blessing his name, and of yéelding him praise, & thansgiuing.
& no talk be had but of rejoicing in God, of blessing his name, and of yielding him praise, & thanksgiving.
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And this is it which the Prophets promised.
And this is it which the prophets promised.
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But how fared it with the people? Forsooth their neighbours dyd eate & drinke thē vp, they gréeued,
But how fared it with the people? Forsooth their neighbours did eat & drink them up, they grieved,
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& vexed them, & there was such tyranny vsed, as yt innocēt blood was spilt throughout al ye towne, the booke of the law burnt,
& vexed them, & there was such tyranny used, as that innocent blood was spilled throughout all the town, the book of the law burned,
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& euery man forbidden vpon paine of death not once to read it, & such cruelties cōmitted, as were horrible.
& every man forbidden upon pain of death not once to read it, & such cruelties committed, as were horrible.
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The temple also was altogether polluted. And what became of the house of Dauid? Forsooth, it was cut cleane downe, & at last:
The temple also was altogether polluted. And what became of the house of David? Forsooth, it was Cut clean down, & At last:
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the whole state became worse & worse.
the Whole state became Worse & Worse.
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And therfore no maruel, although so rude a people & so giuen ouer to all their desires & lustes, had not almost fallen from the true religion,
And Therefore no marvel, although so rude a people & so given over to all their Desires & lusts, had not almost fallen from the true Religion,
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and béen cleane out of heart:
and been clean out of heart:
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because we sée that the number of those which paciently suffered, and were constant in faith, were very rare and fewe.
Because we see that the number of those which patiently suffered, and were constant in faith, were very rare and few.
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And of this number were Simeon, Anna the Prophetesse, and Ioseph.
And of this number were Simeon, Anna the Prophetess, and Ioseph.
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But what? The holy Ghost setteth downe vnto vs in so great a multitude, amongest the Iewes,
But what? The holy Ghost sets down unto us in so great a multitude, amongst the Iewes,
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and in a countrie so notably peopled, foure or fiue, as a thing which was not ordinary,
and in a country so notably peopled, foure or fiue, as a thing which was not ordinary,
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and witnesseth that it were they onely who looked for the kingdome of God:
and Witnesseth that it were they only who looked for the Kingdom of God:
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and it was to this end, yt we might learne, that when things were confounded & in a desperate case, that we should then looke stedfastly vpon God.
and it was to this end, that we might Learn, that when things were confounded & in a desperate case, that we should then look steadfastly upon God.
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And because his trueth is infallible & vnchangeable, let vs bée constant vnto the end,
And Because his truth is infallible & unchangeable, let us been constant unto the end,
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& ouercome all troubles, offences, and griefes of the world, neither let vs when we sigh & grone, cease to go on whither our Lord calleth vs, which is, let vs paciently abide vntyll his kingdome bée established in vs,
& overcome all Troubles, offences, and griefs of the world, neither let us when we sighs & groan, cease to go on whither our Lord calls us, which is, let us patiently abide until his Kingdom been established in us,
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and in the meane while let it suffice vs that hée hath giuen vs a pawne from his holy Spirite, by which hee witnesseth vnto vs our frée adoption.
and in the mean while let it suffice us that he hath given us a pawn from his holy Spirit, by which he Witnesseth unto us our free adoption.
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And therefore, when God sheweth, that hee taketh vs for his children, and engraueth the same in our heartes by his holy Spirite:
And Therefore, when God shows, that he Takes us for his children, and engraveth the same in our hearts by his holy Spirit:
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and besides, when wée haue the doctrine of the Gospell dayly sounding in our eares, Let our faith be confirmed,
and beside, when we have the Doctrine of the Gospel daily sounding in our ears, Let our faith be confirmed,
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and let vs not slyde, albeit all thinges were so confounded, as could not be possibly be more wished.
and let us not slide, albeit all things were so confounded, as could not be possibly be more wished.
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And thus wee sée what it is that we haue to consider of out of this place.
And thus we see what it is that we have to Consider of out of this place.
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Wee are also to note the thing that Saint Iohn reciteth before our Lord Iesus was taken from the crosse:
we Are also to note the thing that Saint John reciteth before our Lord Iesus was taken from the cross:
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to wit, that hée was thrust into the side, to sée whether he had yéelded vp ye Ghoste or not.
to wit, that he was thrust into the side, to see whither he had yielded up the Ghost or not.
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For they hastened not his death so fast, as they dyd the two Théeues: But when they thought him to bee dead, they thrust a Speare into him:
For they hastened not his death so fast, as they did the two Thieves: But when they Thought him to be dead, they thrust a Spear into him:
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and then they knewe that he was dead: which pleased well the souldiers.
and then they knew that he was dead: which pleased well the Soldiers.
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Now it is true, that if we shoulde not be able to bring in the lawe for a testimonie, we should haue somewhat a cold pull of it,
Now it is true, that if we should not be able to bring in the law for a testimony, we should have somewhat a cold pull of it,
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But S. Iohn giueth vs a full proofe that our Lorde Iesus Christe was the true Paschall Lambe,
But S. John gives us a full proof that our Lord Iesus Christ was the true Paschal Lamb,
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since he was, by the wonderfull prouidence and counsell of God, preserued, that there was not abone of him broken.
since he was, by the wonderful providence and counsel of God, preserved, that there was not abone of him broken.
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For it said in Exodus, that the Paschal lambe should bée eaten, but there should not one bone of him bée broken. For it said in Exodus, that the Paschal lamb should been eaten, but there should not one bone of him been broken.
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And why were not the bones of Iesus Christe crushed? since it was the common maner at those dayes.
And why were not the bones of Iesus Christ crushed? since it was the Common manner At those days.
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Surely, their will was not to spare him, and hée was hanged betwéene two Théeues, because they thought him to be the most vyle and detestable person.
Surely, their will was not to spare him, and he was hanged between two Thieves, Because they Thought him to be the most vile and detestable person.
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Wée sée then héere, that this was the worke of God, in kéeping backe the handes of the Souldiers,
We see then Here, that this was the work of God, in keeping back the hands of the Soldiers,
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and his will also was that his Sonne should make a spéedie dispatch, to the ende hée woulde preserue him,
and his will also was that his Son should make a speedy dispatch, to the end he would preserve him,
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and that it might bée an euident signe vnto vs in this place, that in him the trueth of this auncient figure shoulde be fulfilled.
and that it might been an evident Signen unto us in this place, that in him the truth of this ancient figure should be fulfilled.
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Héere then are wée to obserue, that the bones of the Sonne of God were preserued from breaking,
Here then Are we to observe, that the bones of the Son of God were preserved from breaking,
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because we might take him for our Paschall Lambe, who shoulde preserue vs from the wrath of God,
Because we might take him for our Paschal Lamb, who should preserve us from the wrath of God,
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whenas wée are marked with his blood. And therefore must wée come to this point:
whenas we Are marked with his blood. And Therefore must we come to this point:
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that since he is our Paschall Lamb, wée must eftsoones bee dewed and sprinckled with his blood:
that since he is our Paschal Lamb, we must eftsoons be dewed and sprinkled with his blood:
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for without that, the shedding of it will doe vs no good:
for without that, the shedding of it will do us not good:
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But when we shall accept him with this Sacrifice, and séeke remission of our sinnes also thereby,
But when we shall accept him with this Sacrifice, and seek remission of our Sins also thereby,
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because we know that vntyll hée hath washed and cleansed vs, wée are very filthie,
Because we know that until he hath washed and cleansed us, we Are very filthy,
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then are wee be dewed with his blood, through the spinckling of the holy ghost vpon our soules, and so are made cleane:
then Are we be dewed with his blood, through the spinckling of the holy ghost upon our Souls, and so Are made clean:
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and God accepteth and taketh vs for his people, and we are assured that although his wrath and vengeance bée ouer all the worlde,
and God Accepteth and Takes us for his people, and we Are assured that although his wrath and vengeance been over all the world,
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yet looketh hée on vs with his eye of mercy and alloweth vs for his children.
yet looks he on us with his eye of mercy and alloweth us for his children.
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Wée sée then in this place, what wée are to consider, when it is saide, That the bones of our Lorde Iesus were not broken, to the end we might vnderstand, that the thing which was declared by figure in the law, was verified in his body.
We see then in this place, what we Are to Consider, when it is said, That the bones of our Lord Iesus were not broken, to the end we might understand, that the thing which was declared by figure in the law, was verified in his body.
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And besides, it is also saide, That water and blood issued out of his side, and hee that sawe it, beare witnesse thereof.
And beside, it is also said, That water and blood issued out of his side, and he that saw it, bear witness thereof.
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When wée sée that water & blood issued so out, wée must remember that it was hee,
When we see that water & blood issued so out, we must Remember that it was he,
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as Saint Iohn sayeth in his Canonicall Epistle, who by his sacrifice wrought our purgation and peace,
as Saint John Saith in his Canonical Epistle, who by his sacrifice wrought our purgation and peace,
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for the blotting out of all our sinnes.
for the blotting out of all our Sins.
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In very déede, Blood, when one is dead, wil waxe thicke by nature, and from it will very thinne water come,
In very deed, Blood, when one is dead, will wax thick by nature, and from it will very thin water come,
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because the colour and thickest of the blood wil goe from it.
Because the colour and thickest of the blood will go from it.
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But howeuer it is, Saint Iohn saieth, that GOD woulde shewe for what cause the death of his sonne profiteth vs, to wit, in the first place, hée is at peace with vs by reason of the shedding of blood,
But however it is, Saint John Saith, that GOD would show for what cause the death of his son profiteth us, to wit, in the First place, he is At peace with us by reason of the shedding of blood,
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for as it is saide, There can bée no remission of sinnes without the effusion of blood.
for as it is said, There can been no remission of Sins without the effusion of blood.
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For beholde why Sacrifices were vsed from the beginning of the worlde.
For behold why Sacrifices were used from the beginning of the world.
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And God hath saide, that hée would be mercifull to all miserable sinners which put their truste in him:
And God hath said, that he would be merciful to all miserable Sinners which put their trust in him:
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But yet he woulde haue sacrifices to bee offered, as if hée should haue said, that men should be fréely forgiuen their sinnes,
But yet he would have Sacrifices to be offered, as if he should have said, that men should be freely forgiven their Sins,
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because they can bring nothing of their own with them to obteine it. But must haue a mediator to recompence it.
Because they can bring nothing of their own with them to obtain it. But must have a Mediator to recompense it.
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Wée sée then that the blood which ranne downe from the side of our Lorde Iesus, witnesseth vnto vs, that the Sacrifice which hée offered, was a satisfaction for all our iniquities,
We see then that the blood which ran down from the side of our Lord Iesus, Witnesseth unto us, that the Sacrifice which he offered, was a satisfaction for all our iniquities,
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so that we are discharged of them before God.
so that we Are discharged of them before God.
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True it is we must cōtinually féele our selues to be gilty that we might bée humbled,
True it is we must continually feel our selves to be guilty that we might been humbled,
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and brought to true repentance, and bée cléerely voide of all presumption.
and brought to true Repentance, and been clearly void of all presumption.
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But howeuer it is, wée are assured that God acquitteth and pardoneth vs in the name of his sonne,
But however it is, we Are assured that God acquitteth and Pardoneth us in the name of his son,
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when we come to acknowledge our sinnes and iniquities.
when we come to acknowledge our Sins and iniquities.
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And why so? Because the sacrifice of his death is sufficient, to blot out the memory of al our transgressions.
And why so? Because the sacrifice of his death is sufficient, to blot out the memory of all our transgressions.
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It is the water then that cleanseth.
It is the water then that Cleanseth.
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Wherefore, to the end we might be washed from all our spots, let vs vnderstande, that the meaning of our Lord Iesus Christe was that water shoulde issue out of his side, to declare that hée is in very déede our puritie,
Wherefore, to the end we might be washed from all our spots, let us understand, that the meaning of our Lord Iesus Christ was that water should issue out of his side, to declare that he is in very deed our purity,
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and that wée must séeke for none other remedy to washe vs from all our filthinesse.
and that we must seek for none other remedy to wash us from all our filthiness.
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And thus wée sée howe water and blood came from him, by which meane wee are throughly saued in him,
And thus we see how water and blood Come from him, by which mean we Are thoroughly saved in him,
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and therefore must make no wandlesses, to séeke our ayde els where.
and Therefore must make no wandlesses, to seek our aid Else where.
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But when wée shall consider more néerely of the matter, wée shall sée a very notable similitude betwéene the blood and the water which issued out of the side of our Lorde Iesus Christe,
But when we shall Consider more nearly of the matter, we shall see a very notable similitude between the blood and the water which issued out of the side of our Lord Iesus Christ,
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and the Sacraments of the Church, in which the thing that was perfourmed in his death is allowed and sealed vnto vs. For after hée had suffered whatsoeuer was requisite for our saluation,
and the Sacraments of the Church, in which the thing that was performed in his death is allowed and sealed unto us For After he had suffered whatsoever was requisite for our salvation,
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and fully satisfied GOD his Father, by sanctifiyng, and purchasing vs full righteousnesse, hée would that all the whole matter should bée witnessed vnto vs, in ye two sacraments of his owne institution. I speake of two:
and Fully satisfied GOD his Father, by sanctifying, and purchasing us full righteousness, he would that all the Whole matter should been witnessed unto us, in you two Sacraments of his own Institution. I speak of two:
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because there are no moe instituted in his worde, But Baptisme, and the Supper.
Because there Are no more instituted in his word, But Baptism, and the Supper.
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For all the reste is but a vaine imagination, deuised by the rashe boldenesse of men.
For all the rest is but a vain imagination, devised by the rash boldness of men.
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Thus wee see that our Lorde Iesus Christe powreth out the vertue of his death and passion, aswel vpon Baptisme, as on the holy Supper.
Thus we see that our Lord Iesus Christ poureth out the virtue of his death and passion, aswell upon Baptism, as on the holy Supper.
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For Baptisme is a witnesse vnto vs, that hée hath so washed and cleansed vs from all our filthinesse,
For Baptism is a witness unto us, that he hath so washed and cleansed us from all our filthiness,
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as that God receiueth vs vnto his fauour, as if wée came cleane and neate before him.
as that God receiveth us unto his favour, as if we Come clean and neat before him.
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Now, wée must vnderstand that the water in Baptisme worketh not this effect.
Now, we must understand that the water in Baptism works not this Effect.
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For howe can a corruptible Element washe and cleanse our soules? But the matter is,
For how can a corruptible Element wash and cleanse our Souls? But the matter is,
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because water issued out of the side of our Lorde Iesus Christ.
Because water issued out of the side of our Lord Iesus christ.
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And therefore, when wée woulde that Baptisme should doe vs good, let vs goe vnto him who was crucified for vs,
And Therefore, when we would that Baptism should do us good, let us go unto him who was Crucified for us,
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and when we would féele the fruit therof, let vs runne vnto our Lord Iesus Christ, who would haue vs séeke for euerie parte and parcell of our saluation in him, without wandring and whéeling hither and thither.
and when we would feel the fruit thereof, let us run unto our Lord Iesus christ, who would have us seek for every part and parcel of our salvation in him, without wandering and wheeling hither and thither.
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And besides, wée haue in the holie Supper a testimony, that Iesus Christ is our Shepheard,
And beside, we have in the holy Supper a testimony, that Iesus christ is our Shepherd,
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and that vnder the bread, and wine, hée presenteth vnto vs his bodie and blood.
and that under the bred, and wine, he presents unto us his body and blood.
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Héere then wée sée the whole perfection of our saluation, when as wée are thus cleansed,
Here then we see the Whole perfection of our salvation, when as we Are thus cleansed,
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and that God accepteth vs as if wée were pure, and righteous, and are so acquited before him as giltlesse,
and that God Accepteth us as if we were pure, and righteous, and Are so acquitted before him as guiltless,
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because our Lorde Iesus Christ hath made full satisfaction for vs. Thus we sée howe wée must profite by the Sacramentes, by directing our whole fayth vnto our Lorde Iesus Christ,
Because our Lord Iesus christ hath made full satisfaction for us Thus we see how we must profit by the Sacraments, by directing our Whole faith unto our Lord Iesus christ,
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and not to encline vnto creatures.
and not to incline unto creatures.
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Wée sée also howe wée ought to be confirmed by the suffring of our Lorde Iesus Christ,
We see also how we ought to be confirmed by the suffering of our Lord Iesus christ,
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and let it be alwayes freshe in our mindes, when as God sheweth vs euen to our faces, of what valure the issuing out of blood & water from the side of our Lorde Iesus Christ, is.
and let it be always fresh in our minds, when as God shows us even to our faces, of what valour the issuing out of blood & water from the side of our Lord Iesus christ, is.
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And so, this is in summe the thing which we are to consider of, concerning the persing of the side of our Lorde Iesus Christ.
And so, this is in sum the thing which we Are to Consider of, Concerning the piercing of the side of our Lord Iesus christ.
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And besides, when it is saide, That the Scripture was accomplished, let vs vnderstand, that this was spoken long before this time, that all was gouerned by the secrete Councell of God:
And beside, when it is said, That the Scripture was accomplished, let us understand, that this was spoken long before this time, that all was governed by the secret Council of God:
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and although the Souldiers knew not what they did, yet God effectually executed that which he had spoken, aswell by Moses, as by his Prophet Zachary.
and although the Soldiers knew not what they did, yet God effectually executed that which he had spoken, aswell by Moses, as by his Prophet Zachary.
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Wée haue alreadie séene the testimony of Exodus:
We have already seen the testimony of Exodus:
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and Saint Iohn hath also put too the saying of the Prophet Zachary, whose words are these.
and Saint John hath also put too the saying of the Prophet Zachary, whose words Are these.
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They shall see him whom they had perced. In déede God vseth in that a similitude:
They shall see him whom they had pierced. In deed God uses in that a similitude:
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For, hée setteth him selfe against the contemners of his worde, whose heartes were rebelliously and wickedly hardened.
For, he sets him self against the contemners of his word, whose hearts were rebelliously and wickedly hardened.
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Well (saieth hée) they thinke they make warre agaynst the Preachers of my word,
Well (Saith he) they think they make war against the Preachers of my word,
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and that they may by this meane stop them.
and that they may by this mean stop them.
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Notwithstanding, it is against mée they fight, and whensoeuer they contemne and refuse my word after this maner:
Notwithstanding, it is against me they fight, and whensoever they contemn and refuse my word After this manner:
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it is as if they wounded me with the stabbe of a dagger: and so shal they sée him whō they had persed.
it is as if they wounded me with the stab of a dagger: and so shall they see him whom they had pierced.
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But this was truely accomplished in the person of our Lord Iesus Christ, for they persed him in his mortal body.
But this was truly accomplished in the person of our Lord Iesus christ, for they pierced him in his Mortal body.
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And thus we sée how he was manifested to be ye liuing God, who was in all ages spoken of by his Prophetes,
And thus we see how he was manifested to be the living God, who was in all ages spoken of by his prophets,
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since we sée that whatsoeuer was spoken, was accomplished in his person.
since we see that whatsoever was spoken, was accomplished in his person.
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Now, it is afterward said, that when Ioseph had obteined of Pilate to take away the bodie of Iesus from the Crosse, to bury him, that he tooke a cleane linnen shéete,
Now, it is afterwards said, that when Ioseph had obtained of Pilate to take away the body of Iesus from the Cross, to bury him, that he took a clean linen sheet,
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and bought swéete ointments also (which as S. Iohn saieth, cost a great summe of mony) of Myrrhe and Aloes,
and bought sweet ointments also (which as S. John Saith, cost a great sum of money) of Myrrh and Aloes,
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and buried him in a new Tombe, which hée had newe made and heawen out of a rocke.
and buried him in a new Tomb, which he had new made and heawen out of a rock.
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In this Sepulcher or Tombe, our Lorde Iesus Christ first began to shew the issue of his death:
In this Sepulcher or Tomb, our Lord Iesus christ First began to show the issue of his death:
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which was, that hée shoulde verie spéedely glorifie himselfe in his resurrection, and it was the will of God eftsoones to manifest it.
which was, that he should very speedily Glorify himself in his resurrection, and it was the will of God eftsoons to manifest it.
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And here we sée an infallible testimony, that amongest so many confusions which we read in this history, that might trouble vs,
And Here we see an infallible testimony, that amongst so many confusions which we read in this history, that might trouble us,
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and as it were shake our Fayth, we may perceiue that God had alwayes care of his onely Sonne,
and as it were shake our Faith, we may perceive that God had always care of his only Son,
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as of the head of his Church, and of his welbeloued:
as of the head of his Church, and of his well-beloved:
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not to the end onely that we should trust in him, but that wée should also by litle & litle looke vnto it, that since we are the members of his bodie, that the Fatherly care of God will stretch it self not onely vnto vs,
not to the end only that we should trust in him, but that we should also by little & little look unto it, that since we Are the members of his body, that the Fatherly care of God will stretch it self not only unto us,
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but also to euery one els which trust in him.
but also to every one Else which trust in him.
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But by the way, this question might be asked, why our Lorde Iesus would be so sumptuously buried.
But by the Way, this question might be asked, why our Lord Iesus would be so sumptuously buried.
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For it should séeme, that it was a superfluous thing, to vse the costlinesse of Aloes & Myrrhe, and such lyke.
For it should seem, that it was a superfluous thing, to use the costliness of Aloes & Myrrh, and such like.
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And to say the trueth, what profiteth this a dead man, to be washed, and annointed,
And to say the truth, what profiteth this a dead man, to be washed, and anointed,
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or to haue any other glorious shew.
or to have any other glorious show.
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And therfore a man would think, that this agreed not with the doctrine of the Gospell, where as it is saide, that wée shall bée raysed vp agayne at the latter day, by the wonderfull power of our God.
And Therefore a man would think, that this agreed not with the Doctrine of the Gospel, where as it is said, that we shall been raised up again At the latter day, by the wonderful power of our God.
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Wherefore, it séemeth that all those pompes shoulde be naught set by, and be cleane forgotten.
Wherefore, it Seemeth that all those pomps should be nought Set by, and be clean forgotten.
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And héerevpon it might be thought, that Ioseph his religion was but foolish, which should darken the hope of the resurrection.
And hereupon it might be Thought, that Ioseph his Religion was but foolish, which should darken the hope of the resurrection.
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Howbeit wée haue héere to note, that the Iewes vsed these kinde of Ceremonies, vntill the time our Lord Iesus Christ had accomplished all whatsoeuer was requisite for our saluation.
Howbeit we have Here to note, that the Iewes used these kind of Ceremonies, until the time our Lord Iesus christ had accomplished all whatsoever was requisite for our salvation.
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And the buryall at those dayes were as the Sacrifices, washinges, and lightes of the Temple, and such lyke.
And the burial At those days were as the Sacrifices, washings, and lights of the Temple, and such like.
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And because they were rude people, it was méete they should be handled like yong children.
And Because they were rude people, it was meet they should be handled like young children.
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In verie déed, buryall was taken to be an holie thing all the world ouer,
In very deed, burial was taken to be an holy thing all the world over,
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and it was the wil of God, that it should be engrauen in the heartes of the verie paganes,
and it was the will of God, that it should be engraved in the hearts of the very Pagans,
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because they might haue no excuse, when as they would be so beastly, as not to hope for a better lyfe.
Because they might have no excuse, when as they would be so beastly, as not to hope for a better life.
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Nowe, the Paganes abused the same:
Now, the Pagans abused the same:
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But be as be may, it will be cast in their téethes at the latter day, that they were ouer curious in the burying of the dead,
But be as be may, it will be cast in their téethes At the latter day, that they were over curious in the burying of the dead,
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for there was not so barbarous a nation in the world, which made not great account thereof.
for there was not so barbarous a Nation in the world, which made not great account thereof.
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And yet they knew not why they did so, no more then they knew the meaning of their sacrifices:
And yet they knew not why they did so, no more then they knew the meaning of their Sacrifices:
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howbeit, this is enough to condemne them, insomuch as they departed from the trueth of God,
howbeit, this is enough to condemn them, insomuch as they departed from the truth of God,
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and corrupted the testimony that was giuen them, which should haue brought them to the beliefe of the heauenly lyfe.
and corrupted the testimony that was given them, which should have brought them to the belief of the heavenly life.
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But howeuer it is, The Buriall of it selfe, was alwayes as a myrror of the resurrection:
But however it is, The Burial of it self, was always as a mirror of the resurrection:
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For they put the bodie into the grounde, to be kept for a time.
For they put the body into the ground, to be kept for a time.
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For if there were no resurrection, it were no matter if they had been cast out of the dores to haue bin eaten of Dogs, or wilde beasts:
For if there were no resurrection, it were no matter if they had been cast out of the doors to have been eaten of Dogs, or wild beasts:
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But they honourably buried them, that they might not be pulde in péeces, although they were sure, they turned to dust.
But they honourably buried them, that they might not be pulde in Pieces, although they were sure, they turned to dust.
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In déede the Iewes obserued many Ceremonies. And yet the Egyptians farre passed them: But this their great sorrowing, lamenting, and tearing of their haire, were all but bragges.
In deed the Iewes observed many Ceremonies. And yet the egyptians Far passed them: But this their great sorrowing, lamenting, and tearing of their hair, were all but brags.
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This then was the manner of the Egyptians, whom the Deuill had bewitched, because they peruerted all good order.
This then was the manner of the egyptians, whom the devil had bewitched, Because they perverted all good order.
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But the Buriall of the Iewes, strengthened their beliefe of the resurrection.
But the Burial of the Iewes, strengthened their belief of the resurrection.
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And so, according to that which I haue saide, our Lorde Iesus would be buried after the auncient fashion,
And so, according to that which I have said, our Lord Iesus would be buried After the ancient fashion,
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because hée had not as yet, by his resurrection, fully accomplished our saluation.
Because he had not as yet, by his resurrection, Fully accomplished our salvation.
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This is true, that at his death, the vayle of the Temple rent in sunder, wherein God shewed, that that was the ende and perfection of all thinges̄,
This is true, that At his death, the Vail of the Temple rend in sunder, wherein God showed, that that was the end and perfection of all things,
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and that the figures and shadowes of the lawe should last no longer.
and that the figures and shadows of the law should last no longer.
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Howbeit the world sée not this, neither was any man able to conceiue, that all the figures of the lawe, were ended in Iesus Christ.
Howbeit the world see not this, neither was any man able to conceive, that all the figures of the law, were ended in Iesus christ.
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And therefore his will was to be buried. And thus much for this point.
And Therefore his will was to be buried. And thus much for this point.
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Let vs now also vnderstand, that our Lorde Iesus Christ hath purchased vs life by his resurrection,
Let us now also understand, that our Lord Iesus christ hath purchased us life by his resurrection,
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so that wee must goe strait to him, wtout séeking any other meanes to direct vs,
so that we must go strait to him, without seeking any other means to Direct us,
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then such as hée hath assigned vs. We haue also alreadie saide, that hée hath ordeined two Sacramentes for our better confirmation.
then such as he hath assigned us We have also already said, that he hath ordained two Sacraments for our better confirmation.
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If the manner of the Iewes buriall had béen necessarie for vs, no doubt, Iesus Christ would haue had it continue in his Church.
If the manner of the Iewes burial had been necessary for us, no doubt, Iesus christ would have had it continue in his Church.
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But hée would not that we should stay our selues vpō this earthly and childish Elements.
But he would not that we should stay our selves upon this earthly and childish Elements.
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And therfore it is enough for vs to vse the plaine order of burying, & leaue the swéet ointments which figure vnto vs the resurrection,
And Therefore it is enough for us to use the plain order of burying, & leave the sweet ointments which figure unto us the resurrection,
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and was manifested in our Lord Iesus Christ.
and was manifested in our Lord Iesus christ.
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Wherefore we should but separate our selues from him, if we would be thus basely and simply instructed.
Wherefore we should but separate our selves from him, if we would be thus basely and simply instructed.
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For marke what Saint Paul saieth, That if our affection be on things aboue, we must séeke it in fayth and in spirit,
For mark what Saint Paul Saith, That if our affection be on things above, we must seek it in faith and in Spirit,
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and be conioyned vnto our Lord Iesus Christ:
and be conjoined unto our Lord Iesus christ:
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that we should bend our selues to him, and not be nusseled in any thing which might withdraw, hinder, that we should bend our selves to him, and not be nusseled in any thing which might withdraw, hinder,
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or kéepe vs backe from being vnited to him as vnto our head, since his body is said to be the Temple of God.
or keep us back from being united to him as unto our head, since his body is said to be the Temple of God.
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And thus much wée are to consider of for buryall.
And thus much we Are to Consider of for burial.
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Howbeit this is also to be remembred, that hée was laide in a newe Tombe, which was not made,
Howbeit this is also to be remembered, that he was laid in a new Tomb, which was not made,
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but by the singular prouidence of God:
but by the singular providence of God:
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For he might verie wel haue béen buried in a Tombe which had serued for that purpose long before.
For he might very well have been buried in a Tomb which had served for that purpose long before.
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For Ioseph of Arimathea had many auncestors, and in such wealthy mens houses, there was a commō Tombe made for the nonce.
For Ioseph of Arimathea had many Ancestors, and in such wealthy men's houses, there was a Common Tomb made for the nonce.
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Notwithstanding, God had otherwise prouided for the matter, and would haue our Lorde Iesus Christ to be laide in a newe Tombe, wherin neuer man had béen laide.
Notwithstanding, God had otherwise provided for the matter, and would have our Lord Iesus christ to be laid in a new Tomb, wherein never man had been laid.
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Neither was it without cause that hée was called the first fruites of the resurrection, and the first borne of the dead:
Neither was it without cause that he was called the First fruits of the resurrection, and the First born of the dead:
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who had béen made partakers of life before our Lord Iesus Christ. For we read that Lazarus rose again.
who had been made partakers of life before our Lord Iesus christ. For we read that Lazarus rose again.
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Wée sée also that Enock & Elie were taken vp, and neuer felt any naturall death,
We see also that Enoch & Elijah were taken up, and never felt any natural death,
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but were gathered together into an incorruptible life: Howbéeit al this hangeth vpon the resurrection of our Lord Iesus.
but were gathered together into an incorruptible life: Howbeit all this hangs upon the resurrection of our Lord Iesus.
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And therfore we must take him to be as the first fruites.
And Therefore we must take him to be as the First fruits.
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In the law, the fruites of the yéere were consecrated to GOD, by the only bringing of an eare of Corne,
In the law, the fruits of the year were consecrated to GOD, by the only bringing of an ear of Corn,
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and a bunche of Grapes, to lay vpon the Au•ter.
and a bunch of Grapes, to lay upon the Au•ter.
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Now when this was offered to God, it was a generall consecrating of al ye fruits of the yéere.
Now when this was offered to God, it was a general consecrating of all you fruits of the year.
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When ye first born also were cōsecrated to God, it was a declaratiō of ye holines of the tribe of Israel,
When you First born also were consecrated to God, it was a declaration of the holiness of the tribe of Israel,
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& that God accompted it for his inheritaunce, which he had reserued to himselfe, and contented himselfe with this people,
& that God accounted it for his inheritance, which he had reserved to himself, and contented himself with this people,
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as if a man would be contented with his Patrimonie, Euē so, let vs vnderstand, yt when we come to our Lord Iesus Christ, we are al cōsecrated and offered in his person, to the end we might at this day, receiue life through death,
as if a man would be contented with his Patrimony, Even so, let us understand, that when we come to our Lord Iesus christ, we Are all consecrated and offered in his person, to the end we might At this day, receive life through death,
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& that it should no more be deadly as before it was. And thus we sée what we are to obserue as concerning the new Tombe:
& that it should no more be deadly as before it was. And thus we see what we Are to observe as Concerning the new Tomb:
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that is, that the buriall of our Lord Iesus Christ must bring vs vnto his resurrection.
that is, that the burial of our Lord Iesus christ must bring us unto his resurrection.
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Neuerthelesse let vs looke wel to our selues:
Nevertheless let us look well to our selves:
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for al whatsoeuer that must serue our faith, hath béene accomplished in the person of the Sonne of GOD:
for all whatsoever that must serve our faith, hath been accomplished in the person of the Son of GOD:
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And although wée haue a sure testimonie that it is sufficient for vs, yet by reason of our grosenesse & weakenesse, wée are very farre from comming vnto Lorde Iesus Christ.
And although we have a sure testimony that it is sufficient for us, yet by reason of our grosenesse & weakness, we Are very Far from coming unto Lord Iesus christ.
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And therefore let euery of vs which acknowledge our offences, séeke remedy for them, & be of good courage.
And Therefore let every of us which acknowledge our offences, seek remedy for them, & be of good courage.
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For we sée how Ioseph & Nicodemus did. Now, here are two things to be considered of for our example.
For we see how Ioseph & Nicodemus did. Now, Here Are two things to be considered of for our Exampl.
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The first is, that they had no cléere insight in the fruite of the death and passion of our Lorde Iesus Christ.
The First is, that they had no clear insight in the fruit of the death and passion of our Lord Iesus christ.
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Wherefore their vnderstanding was grosse, and their faith very weake.
Wherefore their understanding was gross, and their faith very weak.
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The other is, that notwithstanding this extremitie, yet fought they against all temptations, and came to looke for our Lorde Iesus Christ who was dead, to put him into the Tumbe, protesting that they hoped to come to the blessed resurrection which was promised them.
The other is, that notwithstanding this extremity, yet fought they against all temptations, and Come to look for our Lord Iesus christ who was dead, to put him into the Tomb, protesting that they hoped to come to the blessed resurrection which was promised them.
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And although we feele our selues weake, yet let it not discourage vs. It is true indéed, that we are weake,
And although we feel our selves weak, yet let it not discourage us It is true indeed, that we Are weak,
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and God may reiect vs, when as hée shal roughly entreate vs. But yet when we shall féele these wantes, let vs vnderstand that he will accept our desire, although it be imperfect.
and God may reject us, when as he shall roughly entreat us But yet when we shall feel these Wants, let us understand that he will accept our desire, although it be imperfect.
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Moreouer, since at this day, our Lorde Iesus is risen in glory, and although we must here suffer many miseries and calamities,
Moreover, since At this day, our Lord Iesus is risen in glory, and although we must Here suffer many misery's and calamities,
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and that a man would thinke he were daily crucified in his members, as in déed, the vngodly as much as in thē lieth doe:
and that a man would think he were daily Crucified in his members, as in deed, the ungodly as much as in them lies doe:
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yet let not vs quayle for al this, because we knowe that we cannot be put beside that, which is promised vs in the doctrine of the Gospel:
yet let not us quail for all this, Because we know that we cannot be put beside that, which is promised us in the Doctrine of the Gospel:
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and although wee must runne through a number of afflictions, yet let vs alwayes haue an eye vnto our heade.
and although we must run through a number of afflictions, yet let us always have an eye unto our head.
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For Ioseph and Nicodemus neuer had the aduantage that wée at this day haue, which is, they neuer beheald the power of the spirite of God, which is shewed in the resurrection of our Lorde Iesus Christ,
For Ioseph and Nicodemus never had the advantage that we At this day have, which is, they never beheald the power of the Spirit of God, which is showed in the resurrection of our Lord Iesus christ,
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and yet was not their faith for all this wholly morgaged.
and yet was not their faith for all this wholly mortgaged.
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And since our Lorde Iesus calleth vs now vnto him, and telleth vs allowde that hée is ascended into heauen, to the ende he might gather vs altogether, let vs constantly perseuere both to séeke him,
And since our Lord Iesus calls us now unto him, and Telleth us allowde that he is ascended into heaven, to the end he might gather us altogether, let us constantly persevere both to seek him,
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and follow him, and that it is no hurt for vs to die with him, since we shalbe partakers of his glory.
and follow him, and that it is no hurt for us to die with him, since we shall partakers of his glory.
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And Saint Paule exhorteth vs to be like vnto Iesus Christ, not onely as touching his death,
And Saint Paul exhorteth us to be like unto Iesus christ, not only as touching his death,
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but also as concerning his buriall.
but also as Concerning his burial.
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For there are some that coulde bée contented to die wt our Lord Iesus Christ for a minute of an houre,
For there Are Some that could been contented to die with our Lord Iesus christ for a minute of an hour,
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but it wold grieue them to doe it any longer. And for this cause I haue sayde, that wée must not die for a while,
but it would grieve them to do it any longer. And for this cause I have said, that we must not die for a while,
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but wée must also paciently abide, at last to be buried. I call this dying, whenas God séeth vs so suffer for his names sake:
but we must also patiently abide, At last to be buried. I call this dying, whenas God seeth us so suffer for his names sake:
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for although wée bée not at the first, condemned, and brought to the stake, yet when wée are afflicted, this is a kinde of death which wée must paciently abyde.
for although we been not At the First, condemned, and brought to the stake, yet when we Are afflicted, this is a kind of death which we must patiently abide.
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But because wée are not by and by humbled, it is méete wée shoulde bée longer time scourged,
But Because we Are not by and by humbled, it is meet we should been longer time scourged,
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and bée contented, and paciently beare it.
and been contented, and patiently bear it.
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For as the Diuel neuer ceaseth to deuise whatsoeuer may withdrawe vs, and make vs growe woorse and woorse:
For as the devil never ceases to devise whatsoever may withdraw us, and make us grow Worse and Worse:
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Euen so must wée al our life long fight against him.
Even so must we all our life long fight against him.
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And although this be a very hard and grieuous condition, yet let vs tary til the time bee come, that God calleth vs vnto him,
And although this be a very hard and grievous condition, yet let us tarry till the time be come, that God calls us unto him,
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and not bée wéery in confessing our fayth, and therein followe Nicodemus, but not in his temerousnes.
and not been weary in confessing our faith, and therein follow Nicodemus, but not in his temerousnes.
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For when he first came vnto our Lord Iesus Christ, hée kept himselfe very couert and close,
For when he First Come unto our Lord Iesus christ, he kept himself very covert and close,
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and was afearde to shewe himselfe a true Disciple (for wée knowe that the confession of our faith is required in vs) But when hée came to bury him, he declared,
and was afeard to show himself a true Disciple (for we know that the Confessi of our faith is required in us) But when he Come to bury him, he declared,
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and confessed that he was of the number of the faithfull company. Wherefore since he did so, let vs at this day follow his constancy.
and confessed that he was of the number of the faithful company. Wherefore since he did so, let us At this day follow his constancy.
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And although the worlde hateth and detesteth our Lorde Iesus Christ and the doctrine of his Gospell,
And although the world hates and detesteth our Lord Iesus christ and the Doctrine of his Gospel,
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yet let vs stick vnto it.
yet let us stick unto it.
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Let vs also vnderstande, that the greatest benefite and contentation that wee can continuallye haue is this,
Let us also understand, that the greatest benefit and contentation that we can continually have is this,
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whenas God accepteth and liketh of our seruice, and besides, although wée must suffer & abide troubles here in this worlde,
whenas God Accepteth and liketh of our service, and beside, although we must suffer & abide Troubles Here in this world,
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yet let vs knowe this yt because he hath gloryously rysē againe, that he dyd it not to the ende to make a separation betwéene him and vs,
yet let us know this that Because he hath gloriously risen again, that he did it not to the end to make a separation between him and us,
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but that hee would when he sée his good time gather vs vnto him selfe. Moreouer, let vs not maruell although our Lorde Iesus rose againe the third day:
but that he would when he see his good time gather us unto him self. Moreover, let us not marvel although our Lord Iesus rose again the third day:
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for it is very good reason that hee should haue some more priuiledge then the common order of the church.
for it is very good reason that he should have Some more privilege then the Common order of the Church.
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And héerein is the saying of the Psalmist fulfilled. Thou shalt not suffer thine holy one to sée corruption.
And herein is the saying of the Psalmist fulfilled. Thou shalt not suffer thine holy one to see corruption.
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And therefore it was méete that the body of our Lord Iesus should remaine vncorrupt vntill the third day: And Therefore it was meet that the body of our Lord Iesus should remain uncorrupt until the third day:
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but it was for that time, so appoynted and established by the counsell of GOD his Father.
but it was for that time, so appointed and established by the counsel of GOD his Father.
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Howbeit wee, haue no time assigned, but the last day.
Howbeit we, have no time assigned, but the last day.
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And therefore let vs abyde troubles and miseries so long as it pleaseth GOD, and let vs vnderstand that he wyll in the ende,
And Therefore let us abide Troubles and misery's so long as it Pleases GOD, and let us understand that he will in the end,
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when hee séeeth conuenient time, restore vs, after wee haue bene cast quite and cleane downe,
when he seeth convenient time, restore us, After we have be cast quite and clean down,
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For therevnto Saint Paul exhorteth vs, when as hée saieth, that Christ Iesus is the first fruites:
For thereunto Saint Paul exhorteth us, when as he Saith, that christ Iesus is the First fruits:
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whiche is, to pull backe that feruent zeale wherewith wee are often times too too much carryed awaye:
which is, to pull back that fervent zeal wherewith we Are often times too too much carried away:
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for by our wylles wee woulde flye without winges, and wee are gréeued with God for houldinge vs so longe heere in this worlde,
for by our wills we would fly without wings, and we Are grieved with God for holding us so long Here in this world,
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because hée wyll not bringe vs to heauen euen at the fyrst, and carry vs vp in a fiery Charit as Eilas was:
Because he will not bring us to heaven even At the fyrst, and carry us up in a fiery Charity as Eilas was:
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to be short, we would faine triumph before we haue fought a blow.
to be short, we would feign triumph before we have fought a blow.
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Now, that we might withstand this desire, and these foolish lusts, Saint Paul telleth vs that Iesus Christ is the first fruites,
Now, that we might withstand this desire, and these foolish Lustiest, Saint Paul Telleth us that Iesus christ is the First fruits,
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& wée must be contented that by his death we haue a sure pawne of the resurrectiō.
& we must be contented that by his death we have a sure pawn of the resurrection.
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Neuertheles, bicause he sitteth at ye right hād of god his Father hauing all rule and dominion both in heauen and earth:
Nevertheless, Because he Sitteth At you right hand of god his Father having all Rule and dominion both in heaven and earth:
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and although his maiestie hath not as yet appeared, and that our life is hid in him, let vs become like wretched dead people,
and although his majesty hath not as yet appeared, and that our life is hid in him, let us become like wretched dead people,
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and although we séeme to be liuing héere in this world, yet let vs bée as men quite forlorne:
and although we seem to be living Here in this world, yet let us been as men quite forlorn:
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and abide all this, vntill the comming of our Lord Iesus:
and abide all this, until the coming of our Lord Iesus:
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For euen then shall our life be made manifest by him, when as he shall thinke it good.
For even then shall our life be made manifest by him, when as he shall think it good.
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And thus we sée what it is that wée must obserue about the buriall of our lord Iesus Christ,
And thus we see what it is that we must observe about the burial of our lord Iesus christ,
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vntil such time, as we attaine to the rest, which will be a declaration, that he hath not onely made satisfaction for all our sinnes,
until such time, as we attain to the rest, which will be a declaration, that he hath not only made satisfaction for all our Sins,
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but also hath by his victorie, obteined all perfect righteousnesse for vs, by whiche meane we are become acceptable at this day vnto the maiestie of God, both to haue frée accesse vnto him,
but also hath by his victory, obtained all perfect righteousness for us, by which mean we Are become acceptable At this day unto the majesty of God, both to have free access unto him,
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and also to call vpon his holie name.
and also to call upon his holy name.
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And in this confidence and beliefe, Let vs fall downe before his diuine maiestie, beséeching him to receiue vs all to his mercy,
And in this confidence and belief, Let us fallen down before his divine majesty, beseeching him to receive us all to his mercy,
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and that we may not cease to haue recourse vnto his frée goodnes, how miserable & wretched soeuer we bée.
and that we may not cease to have recourse unto his free Goodness, how miserable & wretched soever we been.
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And although we dayly prouoke his heauy wrath and indignation against vs, and iustly deserue that hée should forsake vs, Let vs patiently wayte vntill hée sheweth the fruit and power of the death & passion which his onely Sonne hath suffred, by which we are reconciled,
And although we daily provoke his heavy wrath and Indignation against us, and justly deserve that he should forsake us, Let us patiently wait until he shows the fruit and power of the death & passion which his only Son hath suffered, by which we Are reconciled,
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and not doubt but that hée will be alwayes our Father, so long as hée wil graunt vs this fauour,
and not doubt but that he will be always our Father, so long as he will grant us this favour,
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as that we may be able to shew our selues his true children.
as that we may be able to show our selves his true children.
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Let vs also beséech him that hée will cause vs to declare this by the effect, in such sort,
Let us also beseech him that he will cause us to declare this by the Effect, in such sort,
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as that we desire nothing els but to be wholy his:
as that we desire nothing Else but to be wholly his:
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and as hée hath very dearely bought vs, so wee may also of right, fully and wholly agrée to serue him.
and as he hath very dearly bought us, so we may also of right, Fully and wholly agree to serve him.
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And forsomuch as our weaknesse is such, as that we are not able to discharge the hundreth part of our duetie, without hée worke it in vs by his holy spirite:
And forsomuch as our weakness is such, as that we Are not able to discharge the Hundredth part of our duty, without he work it in us by his holy Spirit:
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because the infirmities of our flesh doe alwayes beare such a resisting and striuing sway,
Because the infirmities of our Flesh do always bear such a resisting and striving sway,
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as that we doe nothing els but euen créepe, where we should in déede march as becommeth vs, Let vs beséech him to ryd vs of all together, that we might be vnited to him by that holy bond which bée hath ordeined, to wit, our Lorde Iesus Christ his onely Sonne.
as that we do nothing Else but even creep, where we should in deed march as becomes us, Let us beseech him to rid us of all together, that we might be united to him by that holy bound which been hath ordained, to wit, our Lord Iesus christ his only Son.
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That hée will not onely graunt vs this grace, &c.
That he will not only grant us this grace, etc.
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¶ The ninthe Sermon is of his resurrection, at which time was celebrated, the holie SVPPER. Matthew xxviii.
¶ The ninthe Sermon is of his resurrection, At which time was celebrated, the holy SUPPER. Matthew xxviii.
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1 IN the latter ende of the Sabboth day, whiche dawneth the first day of the weeke, came Mary Magdalene,
1 IN the latter end of the Sabbath day, which dawneth the First day of the Week, Come Marry Magdalene,
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and the other Mary, to see the Sepulchre.
and the other Marry, to see the Sepulchre.
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2 And beholde there was a great earthquake, for the Angell of the Lorde descended from Heauen,
2 And behold there was a great earthquake, for the Angel of the Lord descended from Heaven,
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and came, and rowlled back the Stone from the Dore, and sate vpon it. 3 His countenaunce was like lightninge, and his rayment white as Snow.
and Come, and rowlled back the Stone from the Door, and sat upon it. 3 His countenance was like lightning, and his raiment white as Snow.
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4 And for feare of him the keepers dyd shake, and became as dead men. 5 The Angell aunswered and sayde vnto the women, feare yee not:
4 And for Fear of him the keepers did shake, and became as dead men. 5 The Angel answered and said unto the women, Fear ye not:
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for, I knowe yee seeke Iesus whiche was crucifyed.
for, I know ye seek Iesus which was Crucified.
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6 He is not heere, hee is risen as he saide, come, see the place where that the Lord was laide.
6 He is not Here, he is risen as he said, come, see the place where that the Lord was laid.
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7 And goe quickly and tel his disciples that hee is risen from the dead. And beholde, he goeth before you into Galile, there shall you see him: loe, I haue tolde you.
7 And go quickly and tell his Disciples that he is risen from the dead. And behold, he Goes before you into Galilee, there shall you see him: lo, I have told you.
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8 And they departed quickly from the Sepulchre, with feare. and great ioye, and dyd runne, to bring his Disciples worde.
8 And they departed quickly from the Sepulchre, with Fear. and great joy, and did run, to bring his Disciples word.
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9 And as they went to tell his Disciples, beholde Iesus met them saying, al hayle:
9 And as they went to tell his Disciples, behold Iesus met them saying, all hail:
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And they came and helde him by the feete, and worshipped him. 10 Then sayd Iesus vnto them, bee not afraide:
And they Come and held him by the feet, and worshipped him. 10 Then said Iesus unto them, be not afraid:
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goe tell my Brethren that they go into Galile, and there shal they see mee.
go tell my Brothers that they go into Galilee, and there shall they see me.
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A Man would at the first sight thinke it straunge, that our Lorde Iesus Christ woulde shew him selfe after his resurrection, rather to women, then vnto his Disciples.
A Man would At the First sighed think it strange, that our Lord Iesus christ would show him self After his resurrection, rather to women, then unto his Disciples.
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Howbeit wee are hereby to consider, that his meaning was to trye the basenesse and lowlinesse of our faith.
Howbeit we Are hereby to Consider, that his meaning was to try the baseness and lowliness of our faith.
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Because we must not build vpon mans wisdome, but obedientlye receiue what soeuer we know to come from him.
Because we must not built upon men Wisdom, but obediently receive what soever we know to come from him.
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Againe, no doubt of it, his meaning was to correct his Disciples, whenas he sent women to teach them,
Again, no doubt of it, his meaning was to correct his Disciples, whenas he sent women to teach them,
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because yt ye thing which hee had taught them serued them to no purpose, when it came to the pinch.
Because that you thing which he had taught them served them to no purpose, when it Come to the pinch.
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For beholde all the Disciples were scattered, they forsooke their maister, and feare ouercame them.
For behold all the Disciples were scattered, they forsook their master, and Fear overcame them.
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For what learned they for thrée whole yéeres together, in the schoole of the Sonne of God? And therefore such frewandise deserued great correction,
For what learned they for thrée Whole Years together, in the school of the Son of God? And Therefore such frewandise deserved great correction,
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euen to haue al the knowledge which they had before time receiued to be cleane taken away,
even to have all the knowledge which they had before time received to be clean taken away,
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because they had troade it vnder foote, & buried it.
Because they had troad it under foot, & buried it.
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Now it was not the meaning of our Lorde Iesus, to correct them sharply, but to make thē amend their fault, by mild & gentle correction, in yt he appointed thē women to be their School mistresses.
Now it was not the meaning of our Lord Iesus, to correct them sharply, but to make them amend their fault, by mild & gentle correction, in that he appointed them women to be their School mistress's.
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He had before, chosen them to preach the Gospel all the worlde ouer (for they in very déede were the first Doctours of the Church) But because they were such Trewands and so busie minded,
He had before, chosen them to preach the Gospel all the world over (for they in very deed were the First Doctors of the Church) But Because they were such Trewands and so busy minded,
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as that their faith was, as it were, laide asoke or saped, it was good reason they should vnderstand that they were not woorthy anie more to heare our Lord Iesus Christ preache.
as that their faith was, as it were, laid asoke or saped, it was good reason they should understand that they were not worthy any more to hear our Lord Iesus christ preach.
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And héere we sée the cause why they were sent backe to women, vntill such time as they had better acknowledged their offences,
And Here we see the cause why they were sent back to women, until such time as they had better acknowledged their offences,
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& that our Lorde Iesus Christ of his méere fauour & grace had set them againe in their estate and degrée.
& that our Lord Iesus christ of his mere favour & grace had Set them again in their estate and degree.
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And besides (as I haue already sayd) we are all generally aduertised, to receiue the testimonie which God sendeth vs,
And beside (as I have already said) we Are all generally advertised, to receive the testimony which God sends us,
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and it were by the mouthes of men of slender quality, & of no credit & estimatiō in the world,
and it were by the mouths of men of slender quality, & of no credit & estimation in the world,
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for we indéed sée, yt whatsoeuer hée is, yt is chosē & appointed to be a register or publike person, that the thing which he doth, is receiued for autenticall.
for we indeed see, that whatsoever he is, that is chosen & appointed to be a register or public person, that the thing which he does, is received for authentical.
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Neither will men say one thing or another against him: because al men reuerence the office which he hath.
Neither will men say one thing or Another against him: Because all men Reverence the office which he hath.
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And shall God haue lesse preheminence then earthly princes, shal not he ordaine such as pleaseth him, to be his witnesses, frō whose mouthes wée should receiue whatsoeuer they shal say without gainsaying? surely, furely it is good reasō it should be so,
And shall God have less pre-eminence then earthly Princes, shall not he ordain such as Pleases him, to be his Witnesses, from whose mouths we should receive whatsoever they shall say without gainsaying? surely, furely it is good reason it should be so,
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except we would become rebels against God himselfe.
except we would become rebels against God himself.
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Héere then we sée, what it is that wée must consider of in the first place.
Here then we see, what it is that we must Consider of in the First place.
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Moreouer, let vs also note & marke that although our Lord Iesus appeared to ye women, which was a very honorable thing vnto thē yet himself not long after, sufficiently testified his resurrection.
Moreover, let us also note & mark that although our Lord Iesus appeared to you women, which was a very honourable thing unto them yet himself not long After, sufficiently testified his resurrection.
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Insomuch that if we close not vp our eyes, stop our eares, and become maliciously hard hearted,
Insomuch that if we close not up our eyes, stop our ears, and become maliciously hard hearted,
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and blockish, wée are fully assured of this Article of our faith, which is of great importaunce.
and blockish, we Are Fully assured of this Article of our faith, which is of great importance.
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For when S. Paule rebuked the infidelity of those that stoode as yet in doubt of the resurrection of Iesus Christ, hée brought not in only women,
For when S. Paul rebuked the infidelity of those that stood as yet in doubt of the resurrection of Iesus christ, he brought not in only women,
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but also Peter and Iames and all the twelue Apostles, & fiue hundreth Disciples moe,
but also Peter and James and all the twelue Apostles, & fiue Hundredth Disciples more,
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vnto whom our Lord Iesus Christ appeared Which way then are wée able to excuse our selues of our wickednesse & rebellion,
unto whom our Lord Iesus christ appeared Which Way then Are we able to excuse our selves of our wickedness & rebellion,
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if wée credit not aboue fiue hundreth witnesses, whom God himselfe hath appoynted for the same purpose.
if we credit not above fiue Hundredth Witnesses, whom God himself hath appointed for the same purpose.
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Neither did our Lord Iesus Christ declare vnto them only once, yt hée was aliue, but euen many times.
Neither did our Lord Iesus christ declare unto them only once, that he was alive, but even many times.
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And therfore the doubt and increditlity which was in the Apostles ought to confirme vs a great deale the more:
And Therefore the doubt and increditlity which was in the Apostles ought to confirm us a great deal the more:
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for if they at the first had beléeued that our Lorde Iesus Christ was risen againe, it might haue byn said that they had bene ouerlight of credit. for if they At the First had believed that our Lord Iesus christ was risen again, it might have been said that they had be overlight of credit.
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Howbéeit, they were so slow of beliefe, as that it was méet our Lord Iesus Christ should find fault with their blockishnes & faithlesnes,
Howbeit, they were so slow of belief, as that it was meet our Lord Iesus christ should find fault with their blockishness & faithlessness,
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& besides, they were so grose & carnally minded, as that they could vnderstād nothing.
& beside, they were so grose & carnally minded, as that they could understand nothing.
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Since thē ye apostles so hardly could come to this article of our faith ye same ought ye rather cōfirm vs:
Since them the Apostles so hardly could come to this article of our faith you same ought you rather confirm us:
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for seing they were brought to it, as it were by force, it is very good reason ye we at this presēt should follow this saying, Thomas, bicause thou hast séen me thou beleuest:
for sing they were brought to it, as it were by force, it is very good reason you we At this present should follow this saying, Thomas, Because thou hast seen me thou Believest:
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but blessed are they wt haue not séen and yet haue beleued.
but blessed Are they with have not seen and yet have believed.
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So thē, whē we héere it said, yt our Lord Iesus appeared to 2. womē, let vs also cōsider of ye saying of S. Paul in another place:
So them, when we Here it said, that our Lord Iesus appeared to 2. women, let us also Consider of you saying of S. Paul in Another place:
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yt is to say, we must not stay our selues vpō mēs words & beleue what they say,
that is to say, we must not stay our selves upon men's words & believe what they say,
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as they of quality & cōditiō:
as they of quality & condition:
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But we must rather lift vp our eyes & minds vnto heauē, and submit our selues vnto God, who is worthy of all superioritie ouer vs, But we must rather lift up our eyes & minds unto heaven, and submit our selves unto God, who is worthy of all superiority over us,
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and be obedient vnto his word.
and be obedient unto his word.
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For, if we be not teachable, it is out of al doubt, that we shall neuer profyt our selues by the doctrine of the Gospell neither must we accompt it,
For, if we be not teachable, it is out of all doubt, that we shall never profit our selves by the Doctrine of the Gospel neither must we account it,
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for foolishnes, which we receiue from the mouth and testimony of God.
for foolishness, which we receive from the Mouth and testimony of God.
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And when wee shall learne to profyt by our obedience, in faith, and in his Schole, wee shall vnderstand, that to be subiect to him, is the very perfection of all righteousnesse.
And when we shall Learn to profit by our Obedience, in faith, and in his School, we shall understand, that to be Subject to him, is the very perfection of all righteousness.
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Let vs now come to the story as it is héere deliuered vnto vs. It is sayd, That Mary Magdalene, and her companion, came the first day of the Sabboth, to see the sepulchre:
Let us now come to the story as it is Here Delivered unto us It is said, That Mary Magdalene, and her Companion, Come the First day of the Sabbath, to see the Sepulchre:
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to wit the first day in the wéek.
to wit the First day in the Week.
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For ye Iewes kept the Sunday, which they called ye sabboth, for the day of rest,
For you Iewes kept the Sunday, which they called the Sabbath, for the day of rest,
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as indeede the worde so signifyeth, and besides, they called all the dayes of the wéek following, the 1. day of ye Sabboth, the 2. day of the sabboth, the 3. day of the sabboth, &c. Now,
as indeed the word so signifieth, and beside, they called all the days of the Week following, the 1. day of the Sabbath, the 2. day of the Sabbath, the 3. day of the Sabbath, etc. Now,
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bicause the day began after the Sonne setting, it is saide, yt the two Maries bought swéete oyntmetes,
Because the day began After the Son setting, it is said, that the two Mary's bought sweet oyntmetes,
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after the Sabboth was ended, and prepared themselues to come the next day in the morning to ye Sepulchre.
After the Sabbath was ended, and prepared themselves to come the next day in the morning to you Sepulchre.
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Howbeit they were more then two. Neuerthelesse S. Iohn nameth Mary Magdalen only:
Howbeit they were more then two. Nevertheless S. John names Mary Magdalen only:
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but S. Matth. nameth two of them, and we sée that S. Luke faith ye there were a great number of thē,
but S. Matthew names two of them, and we see that S. Lycia faith you there were a great number of them,
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& yet al this agréeeth wel together:
& yet all this agreeth well together:
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for Mary Magdalen led the way, and the other Mary is eftsoones named, bicause she folowed hard after Mary Magdalene.
for Marry Magdalen led the Way, and the other Mary is eftsoons nam, Because she followed hard After Mary Magdalene.
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But by the way, there were many wt came to annoint ye body of our lord Iesus:
But by the Way, there were many with Come to anoint you body of our lord Iesus:
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neuertheles, it is here namely sayd, yt it was they which came to sée whether they might enter the Sepulchre or not.
nevertheless, it is Here namely said, that it was they which Come to see whither they might enter the Sepulchre or not.
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We sée then why these two were héere specially marked.
We see then why these two were Here specially marked.
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Howbeit S. Matth. saith that the Angel appeared vnto thē, since there were two of them:
Howbeit S. Matthew Says that the Angel appeared unto them, since there were two of them:
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but because one of thē carried word, therfore it is so especially named.
but Because one of them carried word, Therefore it is so especially nam.
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In the end, as they were going thence, they met with our Lord Iesus, who sent them vnto his Disciples, that they might all méete in Galile, entending to shew them that he was risen againe:
In the end, as they were going thence, they met with our Lord Iesus, who sent them unto his Disciples, that they might all meet in Galilee, intending to show them that he was risen again:
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for somuch as the Citie of Ierusalem had bereft it selfe of so notable a testimonie, by reason of their horible impietie.
for So much as the city of Ierusalem had bereft it self of so notable a testimony, by reason of their horrible impiety.
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And yet for all that, it, still remayned the fountayne of life: for out of it was the lawe, and the worde of God taught:
And yet for all that, it, still remained the fountain of life: for out of it was the law, and the word of God taught:
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neuerthelesse, our Lord Iesus Christ would not shew him selfe vnto his Disciples in that Citie, séeinge the wickednesse of it to be as yet so fresh in memory:
nevertheless, our Lord Iesus christ would not show him self unto his Disciples in that city, seeing the wickedness of it to be as yet so fresh in memory:
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and on the other side his meaning was to conforme him selfe vnto their grosnesse:
and on the other side his meaning was to conform him self unto their grossness:
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for they were as it were so amazed, as that lookes would not haue contēted thē, with out he had taken them aside,
for they were as it were so amazed, as that looks would not have contented them, with out he had taken them aside,
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and in such sort haue so shewed hymselfe, as that they might haue bene fully satisfyed.
and in such sort have so showed himself, as that they might have be Fully satisfied.
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Howbeit we sée that the women which are héere named, forgot not to reuerence our Lord Iesus Christ as their maister,
Howbeit we see that the women which Are Here nam, forgotten not to Reverence our Lord Iesus christ as their master,
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although they were greatly troubled with his death:
although they were greatly troubled with his death:
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whervpō may consequently be iudged, that the word of God was déeply rooted in their harts:
whereupon may consequently be judged, that the word of God was deeply rooted in their hearts:
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for although their faith was weake, yet sought they for our Lorde Iesus at the Sepulchre.
for although their faith was weak, yet sought they for our Lord Iesus At the Sepulchre.
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And as for ignoraunce, it, could no waies excuse them, bicause they should haue lifted vp their minds into heauen, looking from thens, the resurrection that was promised them séeing it was appointed out vnto them by name to be the third day.
And as for ignorance, it, could no ways excuse them, Because they should have lifted up their minds into heaven, looking from thence, the resurrection that was promised them seeing it was appointed out unto them by name to be the third day.
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Now, their mindes were so occupied, as yt they could not comprehend the principall matter, to wit, ye our Lord Iesus should ouercome death, yt he might therby obtaine life and saluation for vs. I call it, the principall poynt,
Now, their minds were so occupied, as that they could not comprehend the principal matter, to wit, you our Lord Iesus should overcome death, that he might thereby obtain life and salvation for us I call it, the principal point,
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because that without it (as Paul sayeth) the Gospell should haue bene in vaine, & our fayth in vaine.
Because that without it (as Paul Saith) the Gospel should have be in vain, & our faith in vain.
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Euen so although these poore women, had a good minde vnto the Sonne of GOD, and knew that the Gospel whiche was preached vnto them, was the very truth: Even so although these poor women, had a good mind unto the Son of GOD, and knew that the Gospel which was preached unto them, was the very truth:
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yet were they so troubled, and in such a maze, as that they were not able to reache vnto the depth of his resurrection:
yet were they so troubled, and in such a maze, as that they were not able to reach unto the depth of his resurrection:
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and therfore came vnto the Sepulchre with their swéete oyntments. Now, this was a falt worthy condemnation:
and Therefore Come unto the Sepulchre with their sweet ointments. Now, this was a fault worthy condemnation:
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and yet God accepted of their ministery:
and yet God accepted of their Ministry:
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for he excused that, their amazednesse, vntil he had brought them back to the consideration of the matter.
for he excused that, their amazedness, until he had brought them back to the consideration of the matter.
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Héereby we sée, that when our Lorde alloweth of any thing we do, it is so farre of, that we shoulde make an accompte, that we haue deserued any thinge,
Hereby we see, that when our Lord alloweth of any thing we do, it is so Far of, that we should make an accompt, that we have deserved any thing,
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as that contrarywise, hée of his frée mercy and goodnesse alloweth the thing, which inveridéede was not worthy to be offered vnto him.
as that contrariwise, he of his free mercy and Goodness alloweth the thing, which inveridéede was not worthy to be offered unto him.
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For God may alwayes haue good occasion to condemne our workes, if hee woulde straightly examine them:
For God may always have good occasion to condemn our works, if he would straightly examine them:
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because they shall neuer be founde vnspotted.
Because they shall never be found unspotted.
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Howbeit, God spareth vs, & is contented to receiue the thing which we offer vnto him, be it neuer so weake and fauty:
Howbeit, God spares us, & is contented to receive the thing which we offer unto him, be it never so weak and faulty:
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so that we deliuer it vp in an assured and pure faith, and acknowledge, that he accepteth vs, for Iesus Christ his sake.
so that we deliver it up in an assured and pure faith, and acknowledge, that he Accepteth us, for Iesus christ his sake.
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And this is it which wée haue in this place to obserue.
And this is it which we have in this place to observe.
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But in the meane while, let vs also vnderstand, that it was méete there shuld in the buriall of our Lord Iesus Christ, be another maner,
But in the mean while, let us also understand, that it was meet there should in the burial of our Lord Iesus christ, be Another manner,
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and a better sauour and of greater force, then all the swéete oyntmentes which are héere spoken of.
and a better savour and of greater force, then all the sweet ointments which Are Here spoken of.
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We haue already saide, that the Iewes customably vsed to anoynt the bodies, for the confirmation of their hope in the resurrection, and of the heauenly lyfe:
We have already said, that the Iewes customably used to anoint the bodies, for the confirmation of their hope in the resurrection, and of the heavenly life:
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which was a signification that the bodies did not so corrupt, but that they shoulde be preserued vnto the last day, till God had restored them.
which was a signification that the bodies did not so corrupt, but that they should be preserved unto the last day, till God had restored them.
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But the body of our Lord Iesus Christ was clearly exempt from this corruption. Now, it was not the swéete baulmes which could doo it:
But the body of our Lord Iesus christ was clearly exempt from this corruption. Now, it was not the sweet baulmes which could do it:
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but because it was said, that God would not suffer his holy one to see corruption, we sée yt our Lorde Iesus was by miracle preserued frō all corruptiō. but Because it was said, that God would not suffer his holy one to see corruption, we see that our Lord Iesus was by miracle preserved from all corruption.
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And because he was exempt from corruptiō, we are at this present, certen & assured, of the glory of ye resurrectiō which we haue already seene in his owne person:
And Because he was exempt from corruption, we Are At this present, certain & assured, of the glory of you resurrection which we have already seen in his own person:
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wherefore, wée sée the swéet sauour of the buriall & resurrection of our Lorde Iesus Christ, hath so farre stretched out it selfe,
Wherefore, we see the sweet savour of the burial & resurrection of our Lord Iesus christ, hath so Far stretched out it self,
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as that wee are thereby quickned.
as that we Are thereby quickened.
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What then remaineth there to be done? forsooth, let not vs séeke any longer for the Sepulchre,
What then remains there to be done? forsooth, let not us seek any longer for the Sepulchre,
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as these women did, whose ignoraunce and weaknes hath stoode vs in some stead: but let vs looke vp into heauen, since he calleth vs thither vnto him:
as these women did, whose ignorance and weakness hath stood us in Some stead: but let us look up into heaven, since he calls us thither unto him:
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and hath shewed vs the way thereto, and hath beside declared vnto vs, that he hath taken possessiō of his heauenly kingdom, to ye end he might make a roome & place ready for vs, whē as we shal there seeke after him.
and hath showed us the Way thereto, and hath beside declared unto us, that he hath taken possession of his heavenly Kingdom, to you end he might make a room & place ready for us, when as we shall there seek After him.
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Howbeit, we must also note the saying of S. Mat. for, the angel (saith he) appeared, who so feared the Souldiers,
Howbeit, we must also note the saying of S. Mathew for, the angel (Says he) appeared, who so feared the Soldiers,
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as that they be came like dead men. The women also were in the like flight, but ye Angel forthwith comforted them saying:as that they be Come like dead men. The women also were in the like flight, but you Angel forthwith comforted them saying:
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feare you not, for I know yée séeke Iesus which was crucified, he is risen as he saide. Fear you not, for I know the seek Iesus which was Crucified, he is risen as he said.
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Wée sée héere how God, so accepteth, of the affection & zeale of these womē, as yt he correcteth notwithstanding, the thing which he mislyketh.
We see Here how God, so Accepteth, of the affection & zeal of these women, as that he Correcteth notwithstanding, the thing which he misliketh.
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I meane, hee correcteth by the mouth of the Angell whom hee appoynted there in his turne.
I mean, he Correcteth by the Mouth of the Angel whom he appointed there in his turn.
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We haue already sayde that it procéedeth of the singuler mercy and goodnesse of God, whenas hee receiueth our imperfect ministery, which he might very wel abhor.
We have already said that it Proceedeth of the singular mercy and Goodness of God, whenas he receiveth our imperfect Ministry, which he might very well abhor.
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Howbeit he receueth of vs ye thing which is of no value, euen as a father taketh of his children many things in good part, which otherwise were very bables and trifles,
Howbeit he receueth of us the thing which is of no valve, even as a father Takes of his children many things in good part, which otherwise were very babbles and trifles,
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Thus we sée how liberally God dealeth with vs, and yet he woulde not haue vs please and flatter our selues in our sinnes.
Thus we see how liberally God deals with us, and yet he would not have us please and flatter our selves in our Sins.
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Let vs therefore beholde how the Angell correcteth these womens imperfection:
Let us Therefore behold how the Angel Correcteth these women's imperfection:
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& although their drift was to a good ende, yet are they condemned of a perticuler vice whiche was in them.
& although their drift was to a good end, yet Are they condemned of a particular vice which was in them.
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And loe, why S. Luke saith that they were most sharplye rebuked:
And lo, why S. Lycia Says that they were most sharply rebuked:
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when it is saide, wherfore séeke you the liuing among the dead? but we are héere to obserue, that the faithlesse & wicked souldiers, who had no feare either of God,
when it is said, Wherefore seek you the living among the dead? but we Are Here to observe, that the faithless & wicked Soldiers, who had no Fear either of God,
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or of religion, were terrefied, & became like mad men: indéede the women were also afeard, but they were foorthwith comforted.
or of Religion, were terrified, & became like mad men: indeed the women were also afeard, but they were forthwith comforted.
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And thus we sée how terrible the maiesty of God is to all those vnto whom he sheweth himselfe,
And thus we see how terrible the majesty of God is to all those unto whom he shows himself,
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and he doth it because we should féele our fraylnes, whenas God manifesteth himselfe vnto vs:
and he does it Because we should feel our frailness, whenas God manifesteth himself unto us:
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and where before, we were presumptuosly puffed vp, and so imbouldned, as that we thought our selues too be no mortall men,
and where before, we were presumptuously puffed up, and so imbouldned, as that we Thought our selves too be no Mortal men,
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whenas God shewed vs any signe of his presence, therfore it was méete, that of necessitie we should be confoūded,
whenas God showed us any Signen of his presence, Therefore it was meet, that of necessity we should be confounded,
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and be brought to acknowledge our estate to be but dust & asshes, & al our vertues to be,
and be brought to acknowledge our estate to be but dust & Ashes, & all our Virtues to be,
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but as slitting & vanishing smoke. And this falleth out, both to good & bad.
but as slitting & vanishing smoke. And this falls out, both to good & bad.
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Moreouer, when God terrifieth the faithles, he leueth them as reprobats, because they are no way worthy to tast of his goodnes.
Moreover, when God terrifieth the faithless, he leveth them as Reprobates, Because they Are no Way worthy to taste of his Goodness.
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Wee also sée, why they flye his presence, why they set them selues against him,
we also see, why they fly his presence, why they Set them selves against him,
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& gnash their téethe, & become so furious as that they are without all wit & reason,
& gnash their tooth, & become so furious as that they Are without all wit & reason,
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& doo become euen very brutish. But the faithfull although they bee terrified, yet ar they reléeued, and take good courage,
& do become even very brutish. But the faithful although they be terrified, yet Are they relieved, and take good courage,
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because that God comforteth and gladdeth them.
Because that God comforts and gladdeth them.
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And therfore, the feare wherewt the presence of the maiestie of God terrifieth the faithfull, is but a preparatiue to humble them, to the ende they might reuerence and obey him as he is worthy,
And Therefore, the Fear wherewith the presence of the majesty of God terrifieth the faithful, is but a preparative to humble them, to the end they might Reverence and obey him as he is worthy,
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and confesse themselues to be nothinge, that they might looke for al their blessednes in him alone.
and confess themselves to be nothing, that they might look for all their blessedness in him alone.
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Héere then we sée why the Angell saide, feare not. Now, this sayinge, is worthy the noting:
Here then we see why the Angel said, Fear not. Now, this saying, is worthy the noting:
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for it is as muche as if hee had saide, I wyll clearely giue ouer these faithlesse and scombe of the world,
for it is as much as if he had said, I will clearly give over these faithless and scombe of the world,
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for they are not worthy of any mercye, and I direct my speache vnto you, and bring you glad tidinges.
for they Are not worthy of any mercy, and I Direct my speech unto you, and bring you glad tidings.
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Be not you therfore afeard, because yée come to séeke Iesus Christ.
Be not you Therefore afeard, Because the come to seek Iesus christ.
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Nowe, when wee sée this, let vs learne to séeke our Lorde Iesus, but not (as I haue sayde) thus grosely as these women of whom we haue spoken, did (as indéede there is now no occasiō to séeke the sepulchre) but let vs go directly & without hipocyisie vnto him by faith.
Now, when we see this, let us Learn to seek our Lord Iesus, but not (as I have said) thus grossly as these women of whom we have spoken, did (as indeed there is now no occasion to seek the Sepulchre) but let us go directly & without hipocyisie unto him by faith.
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And let vs vnderstand, that this message appertaineth to vs, and is spoken to vs, that wée might bouldly,
And let us understand, that this message appertaineth to us, and is spoken to us, that we might boldly,
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and without feare come vnto him, and not in contemptuous maner (for we ought to worship the maiesty of GOD in feare and trembling) but how euer it is, let vs not be so sauadge,
and without Fear come unto him, and not in contemptuous manner (for we ought to worship the majesty of GOD in Fear and trembling) but how ever it is, let us not be so savage,
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as though distrust had oppressed vs. And therfore let vs vnderstād that the sonne of God will conforme him selfe like vnto vs,
as though distrust had oppressed us And Therefore let us understand that the son of God will conform him self like unto us,
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whenas we come vnto him by faith, yea and wee shall bee sure to finde wherwith to comfort and glad our selues,
whenas we come unto him by faith, yea and we shall be sure to find wherewith to Comfort and glad our selves,
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because he hath purchased the kingdome and principalytie of euerlasting life, for our profit and welfare.
Because he hath purchased the Kingdom and principalytie of everlasting life, for our profit and welfare.
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And yet notwithstandinge, the women departed quicklye with feare, and great ioy. Loe, how the weaknesse of their faith appeared.
And yet notwithstanding, the women departed quickly with Fear, and great joy. Lo, how the weakness of their faith appeared.
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I haue saide that the thing which they went about was to a good ende, but they kept not the right course:
I have said that the thing which they went about was to a good end, but they kept not the right course:
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as may be séene by their feare, for they were not fully resolued and assured of the resurrection.
as may be seen by their Fear, for they were not Fully resolved and assured of the resurrection.
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And yet they had hearde it many times spoken of:
And yet they had heard it many times spoken of:
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but their mindes were not so setled as to conclude for a truth, that there was no looking for our lord Iesus in the sepulchre.
but their minds were not so settled as to conclude for a truth, that there was no looking for our lord Iesus in the Sepulchre.
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We sée then from whence this feare came. And hereby wee may perceiue that this is a sinful affection.
We see then from whence this Fear Come. And hereby we may perceive that this is a sinful affection.
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Indéede, wee must (as I haue saide) feare GOD, reuerence his maiestie, obey him,
Indeed, we must (as I have said) Fear GOD, Reverence his majesty, obey him,
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and wholy be humbled, to ye end he might be gloriously exalted, and all mouthes be stopped,
and wholly be humbled, to you end he might be gloriously exalted, and all mouths be stopped,
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& he therby be known, to be ye only iust, wise, & omnipotēt god. But this feare wherof mentiō is made in ye 2. place is wicked & dānable:
& he thereby be known, to be you only just, wise, & omnipotent god. But this Fear whereof mention is made in you 2. place is wicked & damnable:
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for it turned to the shame of these séely womē, bicause yt although they both sée & heard the Angel speake,
for it turned to the shame of these seely women, Because that although they both see & herd the Angel speak,
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yet they thought it to be but a dreame as it were.
yet they Thought it to be but a dream as it were.
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Now, by this we are aduertised, ye god oftētimes so worketh in vs, as yt we do not perceue,
Now, by this we Are advertised, you god oftentimes so works in us, as that we do not perceive,
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as a man would say, whether we haue profited any whit or not:
as a man would say, whither we have profited any whit or not:
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for we ar so ignorant & so fantastical, as yt we are ouershadowed as wt clouds, wherby we are not able to behold the clere light, to be short, all the doctrine of God séemeth to vs very vnprofitable:
for we Are so ignorant & so fantastical, as that we Are overshadowed as with Clouds, whereby we Are not able to behold the clear Light, to be short, all the Doctrine of God Seemeth to us very unprofitable:
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& yet wée find some tast amongst, which maketh vs féele yt god hath wrought in our harts.
& yet we find Some taste among, which makes us feel that god hath wrought in our hearts.
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For although ther be but a spark of grace in vs, let vs not be discouraged:
For although there be but a spark of grace in us, let us not be discouraged:
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but beséeche the Lord to encrease yt litle that he hath begun, vntil such time as we be brought to a ful perfection, frō the which we are as yet very far of.
but beseech the Lord to increase that little that he hath begun, until such time as we be brought to a full perfection, from the which we Are as yet very Far of.
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And although the feare and ioy which these women had, be accomted and condemned for a falt,
And although the Fear and joy which these women had, be accomted and condemned for a fault,
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yet we sée that God continually gouerned them by his holy spirit, and that the message which the Angel deliuered vnto them, was not altogether vnprofitable.
yet we see that God continually governed them by his holy Spirit, and that the message which the Angel Delivered unto them, was not altogether unprofitable.
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We are now to looke farder into the matter:
We Are now to look farther into the matter:
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and that is this, that Lord Iesus appeared in the way vnto them, and said, feare ye not but goe and tell my Brethren, that they meete altogether in Galile,
and that is this, that Lord Iesus appeared in the Way unto them, and said, Fear you not but go and tell my Brothers, that they meet altogether in Galilee,
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and there they shall see mee. and there they shall see me.
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We see héere in this place, a great deale more, how that the sonne of God draweth vs vnto him by degrées,
We see Here in this place, a great deal more, how that the son of God draws us unto him by Degrees,
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vntill such time as we be throughly confirmed, whereof wee haue great néede.
until such time as we be thoroughly confirmed, whereof we have great need.
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Now, this was sufficient enough that the women had hard the message deliuered by the mouth of the Angel,
Now, this was sufficient enough that the women had hard the message Delivered by the Mouth of the Angel,
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& the signes and tokens wer such as that they could not chuse but think that he was sent from God,
& the Signs and tokens were such as that they could not choose but think that he was sent from God,
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for his face did shine, as it were.
for his face did shine, as it were.
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In very déede, the whit garment and such like, was not, liuely to expresse ye maiestie of God,
In very deed, the whit garment and such like, was not, lively to express you majesty of God,
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howbeit the women had an assured testimony that it was not a mortall man which spake, but an Angell from heauen.
howbeit the women had an assured testimony that it was not a Mortal man which spoke, but an Angel from heaven.
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And therfore, this was a sufficiēt testimony vnto thē, but yet they were a great deale the more assured,
And Therefore, this was a sufficient testimony unto them, but yet they were a great deal the more assured,
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whenas they had séene our Lord Iesus, whom they before knew to be the sonne of God, & his vnchaungable truth.
whenas they had seen our Lord Iesus, whom they before knew to be the son of God, & his vnchaungable truth.
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And this more fully ratified the thing, which they had before heard by the mouth of the Angel.
And this more Fully ratified the thing, which they had before herd by the Mouth of the Angel.
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And thus wee sée how we may encrease in faith:
And thus we see how we may increase in faith:
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for at the first, we shal not be able to vnderstand, what power and effect is in the worde of God,
for At the First, we shall not be able to understand, what power and Effect is in the word of God,
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but if we be taught well, somthing we learne by it, and yet is this litle or nothing God wat:
but if we be taught well, something we Learn by it, and yet is this little or nothing God wat:
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howbeit, God by litle and litle toucheth vs wt his holy spirit, & in the end sheweth vs that it is he himselfe which speaketh.
howbeit, God by little and little touches us with his holy Spirit, & in the end shows us that it is he himself which speaks.
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And then are we fully resolued, insomuch as we haue not only some knowledge, but we are also so perswaded,
And then Are we Fully resolved, insomuch as we have not only Some knowledge, but we Are also so persuaded,
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as yt when the deuill shall go about to deuise whatsoeuer he can possibly, yet shall he neuer be able to shake our faith,
as that when the Devil shall go about to devise whatsoever he can possibly, yet shall he never be able to shake our faith,
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because we hold this principle, that the sonne of God is our teacher, vpon whom we stay,
Because we hold this principle, that the son of God is our teacher, upon whom we stay,
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because we know him to haue all mastership ouer vs, & is worthy of most excellent authority.
Because we know him to have all mastership over us, & is worthy of most excellent Authority.
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And this we sée was in these women. Indéede, God worketh not alike, in al men.
And this we see was in these women. Indeed, God works not alike, in all men.
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For God wil so cal some, euen at the first, as yt we shall perceue yt he hath powred vpon thē wonderful extraordinary power,
For God will so call Some, even At the First, as that we shall perceive that he hath poured upon them wondered extraordinary power,
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& yet we shal be oftentimes so taught, as yt we may plainly sée our grossenes and weaknes, to the end we might therby so much the more gloryfy our God,
& yet we shall be oftentimes so taught, as that we may plainly see our grossness and weakness, to the end we might thereby so much the more Glorify our God,
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& acknowledge, yt whatsoeuer we haue, commeth al from him Let vs now come to ye saying, which hath bene already spoken of, Go & tel my Brethrē, that they meete all together in Galile.
& acknowledge, that whatsoever we have, comes all from him Let us now come to you saying, which hath be already spoken of, Go & tell my Brothers, that they meet all together in Galilee.
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We see then héere, that ye son of God appeared not to Mary, and to the company which were wt her only,
We see then Here, that you son of God appeared not to Marry, and to the company which were with her only,
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as to show himself to seuen or eight persons, but his meaning was yt this message should be published vnto the Apostles,
as to show himself to seuen or eight Persons, but his meaning was that this message should be published unto the Apostles,
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& ye it should be at this present deliuered vnto vs, that we might be partakers therof.
& you it should be At this present Delivered unto us, that we might be partakers thereof.
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And to say the truth, if it were not so, what shoulde the story of the resurrection availe vs? but when it is said, yt ye Son of God was so manifested,
And to say the truth, if it were not so, what should the story of the resurrection avail us? but when it is said, that you Son of God was so manifested,
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& would haue the benefit therof to be cōmunicated vnto al the world, we may now the better tast of it.
& would have the benefit thereof to be communicated unto all the world, we may now the better taste of it.
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So then, let vs vnderstand, that our Lord Iesus his meaning was, yt we should be certified of his resurrectiō,
So then, let us understand, that our Lord Iesus his meaning was, that we should be certified of his resurrection,
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bicause that whē we know in truth, that our Lord Iesus is risen againe, that therin consisteth all the hope of our saluation, & rightuousnesse.
Because that when we know in truth, that our Lord Iesus is risen again, that therein Consisteth all the hope of our salvation, & righteousness.
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Not that he hath not cleansed al our filthines by his death & passiō: but because it should not remaine & continue stil weak.
Not that he hath not cleansed all our filthiness by his death & passion: but Because it should not remain & continue still weak.
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And therfore, it behoued that hée should poure abrod the vertu of his holy spirit, that he might by his resurrection, be declared to bee the sonne of God:
And Therefore, it behooved that he should pour abroad the virtue of his holy Spirit, that he might by his resurrection, be declared to be the son of God:
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as S. Paul in the Epistle to the Romaines, and in diuers other places, sufficiently declareth.
as S. Paul in the Epistle to the Romans, and in diverse other places, sufficiently Declareth.
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Thus now we sée, that we must assure our selues, that our Lord Iesus is rysen againe,
Thus now we see, that we must assure our selves, that our Lord Iesus is risen again,
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& leaueth the way open vnto vs, that wee might come vnto him:
& Leaveth the Way open unto us, that we might come unto him:
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& looketh not that we should séeke him, but hath prouided that we might be called by the preching of ye gospel,
& looks not that we should seek him, but hath provided that we might be called by the preaching of the gospel,
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& that his message should sound in the mouthes of those his heralts whom he had chosen.
& that his message should found in the mouths of those his heralds whom he had chosen.
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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,
Since then it is so, let us understand, that the righteousness which we At that this day have for the attaining unto the heavenly Kingdom, we enjoy by the righteousness of our Lord Iesus christ,
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because he will not seperat him selfe from vs. And héere we sée why he calleth the Disciples his brethren.
Because he will not separate him self from us And Here we see why he calls the Disciples his brothers.
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Indéede, this is an honorable name: and was reserued for all those whom he accompted as his houshold Seruants:
Indeed, this is an honourable name: and was reserved for all those whom he accounted as his household Servants:
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and this kinde of speche no doubt he vsed, to shew the brotherhood that hee would, should betwéene him and them.
and this kind of speech no doubt he used, to show the brotherhood that he would, should between him and them.
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And so also is it common to vs, as Saint Iohn more plainly declareth.
And so also is it Common to us, as Saint John more plainly Declareth.
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Now, to say truly, we must haue recourse vnto that saying of the Psalm, out of which this place is taken:
Now, to say truly, we must have recourse unto that saying of the Psalm, out of which this place is taken:
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I will declare thy name vnto my Brethrē:
I will declare thy name unto my Brothers:
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which place the Apostle in the exposition of the person of our Lord Iesus Christ, did not only comprehend the 12. Apostles by the name of the Brethren of Iesus Christ,
which place the Apostle in the exposition of the person of our Lord Iesus christ, did not only comprehend the 12. Apostles by the name of the Brothers of Iesus christ,
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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.
but Giveth also the same title generally to as many as follow the son of god and would have us to enjoy the self same honour.
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We sée also why our Lorde Iesus saide, I goe vnto my God, and to your God,
We see also why our Lord Iesus said, I go unto my God, and to your God,
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vnto my father, and vnto your father:
unto my father, and unto your father:
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now this was not ment by a few but it was spoken to ye multitude of all the faithfull.
now this was not meant by a few but it was spoken to you multitude of all the faithful.
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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 although our Lord Iesus christ be our Eternal God, yet is he contented notwithstanding even in the person of a Mediator, to abase himself and come near us,
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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,
and to have all things Common with us, in respect of his human nature. For although he, be the natural Son of God, and we by adoption, and grace,
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yet this community remayneth, that the Father of our Lorde Iesus Christ, is by his meane ours also, in diuers respectes.
yet this community remaineth, that the Father of our Lord Iesus christ, is by his mean ours also, in diverse respects.
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For it is not méete that wée should be exalted as hie as our head and soueraine:
For it is not meet that we should be exalted as high as our head and sovereign:
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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,
and surely this could not but be a wonderful confusion, if the head of a men body should not be above all the rest of the members,
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for otherwise it would séeme a very monster, and a confused lump:
for otherwise it would seem a very monster, and a confused lump:
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and therefore it is also very good reason, that our Lord Iesus Christ should kéepe his chiefe degrée,
and Therefore it is also very good reason, that our Lord Iesus christ should keep his chief degree,
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because he is by nature the only sonne of God:
Because he is by nature the only son of God:
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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 yet this lets not but that we may be joined with him in Brotherhood, that we might freely and with good assueraunce call upon God,
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and bee hearde, because we haue familiar accesse vnto him.
and be heard, Because we have familiar access unto him.
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We sée then what the meaning of this saying is, when our Lorde Iesus calleth his Disciples, Brethren:
We see then what the meaning of this saying is, when our Lord Iesus calls his Disciples, Brothers:
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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.
to wit, he did it to this end, that we At this day should have the like privilege with them, by the mean of faith.
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And yet this is nothing derogatorye from the power and maiestie of the Sonne of God,
And yet this is nothing derogatory from the power and majesty of the Son of God,
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when he thus conioyneth himself with such wretched creatures as we are, and be as it were one of our company.
when he thus conjoineth himself with such wretched creatures as we Are, and be as it were one of our company.
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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:
Wherefore we ought to be so much the more in an admiration, with the matter, whenas we see him use such his Goodness towards us:
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as yt by his resurrection hée hath purchased for vs ye heauenly glory, for the purchasing wherof he abased himself, & became of no reputation.
as that by his resurrection he hath purchased for us you heavenly glory, for the purchasing whereof he abased himself, & became of no reputation.
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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,
Since it is so, that our Lord Iesus vouchsaueth to allow us for his Brothers, to the end we might come unto God, let us boldly seek him,
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and come vnto him, whiles hée thus gently inuileth vs:
and come unto him, while he thus gently inuileth us:
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neither doth he maruellous cōsiderately, vse his word only to draw vs, but addeth withal a visible sacramēt also, ye we might be brought thereto according to our smal ability.
neither does he marvelous considerately, use his word only to draw us, but adds withal a visible sacrament also, you we might be brought thereto according to our small ability.
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And to say ye truth, let it be, that we be neuer so weak & blockishe,
And to say you truth, let it be, that we be never so weak & blockish,
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yet shall we not be able to excuse our slacknes, if we come not vnto our lord Iesus Christ:
yet shall we not be able to excuse our slackness, if we come not unto our lord Iesus christ:
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behold ye table wherunto he hath called vs:
behold you table whereunto he hath called us:
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& to what end? forsooth it is not to the end to fil our bellies:
& to what end? forsooth it is not to the end to fill our bellies:
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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.
although that therein, God Declareth himself to have a fatherly care over us, and our Lord Iesus also shows, that he himself is indeed the life of the world.
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Wherefore, when wée daily eate and drinke, it witnesseth thus much vnto vs, that our Lord Iesus declareth his goodnes vnto vs:
Wherefore, when we daily eat and drink, it Witnesseth thus much unto us, that our Lord Iesus Declareth his Goodness unto us:
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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:
But in this table, there is a special consideration to be had: for it shows us that we Are the brothers of our Lord Iesus christ:
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to wit, that because (as S. Iohn saith) he hath vnited vs vnto himself, he hath also vnited vs vnto God his father,
to wit, that Because (as S. John Says) he hath united us unto himself, he hath also united us unto God his father,
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& so by little & little telleth vs, that he is our meat, & our drinke:
& so by little & little Telleth us, that he is our meat, & our drink:
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& we are takē to be of his own substaunce, that wee might haue al our spirituall life in him.
& we Are taken to be of his own substance, that we might have all our spiritual life in him.
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And this is more then if hée called vs his brethren an hundered times.
And this is more then if he called us his brothers an hundered times.
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Let vs therfore vnderstand and know the vnitie yt wee haue with our Lord Iesus Christ:
Let us Therefore understand and know the unity that we have with our Lord Iesus christ:
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to wit, that he will haue his life to be common with vs, and his lyfe, to be our life:
to wit, that he will have his life to be Common with us, and his life, to be our life:
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yea that he wil effectually dwell in vs, and not by imagination: and after an earthly maner, but after a spiritual:
yea that he will effectually dwell in us, and not by imagination: and After an earthly manner, but After a spiritual:
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& how euer it is, he so worketh in vs by his holy spirit, as that we are knit faster & suerer vnto him,
& how ever it is, he so works in us by his holy Spirit, as that we Are knit faster & Surer unto him,
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then the mēbers to the body.
then the members to the body.
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And as the roote of a trée thrusteth out his substaunce and strength into all the braunches,
And as the root of a tree thrusts out his substance and strength into all the branches,
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euen so receiue we our substaunce & life from our Lord Iesus Christ.
even so receive we our substance & life from our Lord Iesus christ.
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And this also is the cause why Saint Paul saieth, that our paschall Lamb was crucified, and offered vp: And this also is the cause why Saint Paul Saith, that our paschal Lamb was Crucified, and offered up:
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and that we should now kéepe holyday, and bée partakers of the sacrifice.
and that we should now keep holiday, and been partakers of the sacrifice.
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And as in the old law, when any sacrifice was offered, they did eat and were mery,
And as in the old law, when any sacrifice was offered, they did eat and were merry,
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euen so likewise must we now come and receiue our spirituall meat and foode, which is héere offered vnto vs in this sacrifice, for our redemption.
even so likewise must we now come and receive our spiritual meat and food, which is Here offered unto us in this sacrifice, for our redemption.
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In veridéed wee must not eate Iesus Christ fleshly, for he is not betwéene our téethes, as the Papistes doo dreame:
In veridéed we must not eat Iesus christ fleshly, for he is not between our téethes, as the Papists do dream:
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But wee take Breade, for a sure & vndoubted pawne, that we féede on the body of Iesus Christ spiritually:
But we take Bread, for a sure & undoubted pawn, that we feed on the body of Iesus christ spiritually:
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and we receiue a litle wine, to shew that we are spiritually sustained by his precious blood.
and we receive a little wine, to show that we Are spiritually sustained by his precious blood.
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Howbeit let vs with all note, the saying of Saint Paul, that because vnder the figures of the lawe, it was not lawfull to eate leauened bread,
Howbeit let us with all note, the saying of Saint Paul, that Because under the figures of the law, it was not lawful to eat leavened bred,
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and that wee are now no more vnder such shadowes, wee must cast away the leauen of maliciousnesse,
and that we Are now no more under such shadows, we must cast away the leaven of maliciousness,
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and wickednesse, and of all our corruptions, and take to vs the bread which hath no bitternesse but the bread of purenesse, and truth.
and wickedness, and of all our corruptions, and take to us the bred which hath no bitterness but the bred of pureness, and truth.
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And therefore, when we come vnto this holy Table, wherein the sonne of God sheweth vs, that he is our meat,
And Therefore, when we come unto this holy Table, wherein the son of God shows us, that he is our meat,
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and giueth him selfe vnto vs for a full and whole repast, and would haue vs be now partakers of ye sacrifice which he once offered for our saluation, we ought to looke well vnto it, that wee come not hether spotted and filed with sinne and iniquity,
and gives him self unto us for a full and Whole repast, and would have us be now partakers of the sacrifice which he once offered for our salvation, we ought to look well unto it, that we come not hither spotted and filed with sin and iniquity,
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but vtterly to forsake them all and be altogether cleansed of them, to the ende our Lorde Iesus might allow vs to bee the members of his body,
but utterly to forsake them all and be altogether cleansed of them, to the end our Lord Iesus might allow us to be the members of his body,
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and by that meanes also be partakers of his life.
and by that means also be partakers of his life.
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And thus we sée how we must profyt our selues at this day by this holy supper which is made ready for vs:
And thus we see how we must profit our selves At this day by this holy supper which is made ready for us:
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which is this, that it may lead vs vnto the death and passion of our Lorde Iesus Christ, and also vnto his resurrection:
which is this, that it may led us unto the death and passion of our Lord Iesus christ, and also unto his resurrection:
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that therby we may trust to haue life & saluation, because that by his victorious resurrectiō, we are made righteous,
that thereby we may trust to have life & salvation, Because that by his victorious resurrection, we Are made righteous,
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and the gates of heauen in such sort set open vnto vs, as that we may bouldly approche vnto our God,
and the gates of heaven in such sort Set open unto us, as that we may boldly approach unto our God,
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and offer our selues before him, since wee knowe that hee wyll alwayes take vs as his children.
and offer our selves before him, since we know that he will always take us as his children.
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Let vs now fall downe before the maiestie of our good God, & acknowledge our offences, beséechinge him to haue mercy vpon vs, that we may finde fauour at his handes, although we deserue it not.
Let us now fallen down before the majesty of our good God, & acknowledge our offences, beseeching him to have mercy upon us, that we may find favour At his hands, although we deserve it not.
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And that he will not pardon onely the sinnes whiche wee haue already committed, but also ridde vs of all the faultes and miseries of our flesh,
And that he will not pardon only the Sins which we have already committed, but also rid us of all the Faults and misery's of our Flesh,
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vntill such time as hee hath clothed vs with the perfection of his holynesse, wherevnto hee dalye exhorteth vs. And so, let vs all say:
until such time as he hath clothed us with the perfection of his holiness, whereunto he dalye exhorteth us And so, let us all say:
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O almighty God and heauenly Father. &c.
Oh almighty God and heavenly Father. etc.
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¶ The first Sermon of the Prophesie of Iesus Christ as concerning his death and passion taken out of the Prophete Isaiah. Isaiah. Lij. 13 BEholde my seruaunt shall prosper:
¶ The First Sermon of the Prophesy of Iesus christ as Concerning his death and passion taken out of the Prophet Isaiah. Isaiah. Lij. 13 Behold my servant shall prosper:
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he shalbe exalted, and extolled, and be very high. 14 As many were astonied at thee. (His visage was so deformed of men,
he shall exalted, and extolled, and be very high. 14 As many were astonished At thee. (His visage was so deformed of men,
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and his forme of the Sonnes of men) so shall he sprinkle many nations: the kinges shall shut their mouthes at him:
and his Form of the Sons of men) so shall he sprinkle many Nations: the Kings shall shut their mouths At him:
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for that which had not beene tolde them shal they see, and that which they had not heard shall they vnderstand. Chap. Liij. 1 VVHo will beleeue our reporte? and to whom is the grace of the Lord reueiled ▪
for that which had not been told them shall they see, and that which they had not herd shall they understand. Chap. Liij. 1 Who will believe our report? and to whom is the grace of the Lord revealed ▪
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THe Prophet hauing generally spokē of al ye people of the Iewes, commeth now to the head, vpon whō hangeth al, that hath bin before said.
THe Prophet having generally spoken of all the people of the Iewes, comes now to the head, upon whom hangs all, that hath been before said.
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For their redemption was only grounded in & vpon our Lord Iesus Christ, because in him, are al the promises of God accomplished.
For their redemption was only grounded in & upon our Lord Iesus christ, Because in him, Are all the promises of God accomplished.
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Now it is long time past sithence the redéemer was promised:
Now it is long time passed since the redeemer was promised:
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But when it was thoughte that the ligne of Dauid was vtterly extinguished, the hope of the faithfull might altogether haue bin abolished.
But when it was Thought that the ligne of David was utterly extinguished, the hope of the faithful might altogether have been abolished.
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For it was said yt God would establish a king for euer, & would set him on Dauids seate,
For it was said that God would establish a King for ever, & would Set him on David seat,
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& notwithstanding that he should haue ye sunne and the moone of heauē, yet should this kingdom be mainteined & cōserued:
& notwithstanding that he should have you sun and the moon of heaven, yet should this Kingdom be maintained & conserved:
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& that although al ye world should perish, yet should this be so stable & sure,
& that although all the world should perish, yet should this be so stable & sure,
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as that it should very wel be séen, that this was a kingdom wholly consecrated vnto God.
as that it should very well be seen, that this was a Kingdom wholly consecrated unto God.
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And yet for al yt, it decreased:
And yet for all that, it decreased:
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yea, & soone after by little & little fell in decay, vntil such time as the last king saue one, was carried away captiue,
yea, & soon After by little & little fell in decay, until such time as the last King save one, was carried away captive,
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& al the kingly ligne translated, & as it were cleane cut of.
& all the kingly ligne translated, & as it were clean Cut of.
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And ye last king, who was created at the charge of an Infidel, & an enemie vnto al religion, in the ende playing the rebell, against him, it so fell out as that the king was takē, his eyes put out, he was indited, his children were slaine, he himselfe was most shamefully condemned:
And you last King, who was created At the charge of an Infidel, & an enemy unto all Religion, in the end playing the rebel, against him, it so fell out as that the King was taken, his eyes put out, he was Indited, his children were slain, he himself was most shamefully condemned:
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& the temple, with al his houses were burnt.
& the temple, with all his houses were burned.
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What was to be thought héervpon? Forsooth, it must néeds bée, that the Iewes assured themselues by the Prophet, that God would in ye end, take compassion on them,
What was to be Thought hereupon? Forsooth, it must needs been, that the Iewes assured themselves by the Prophet, that God would in the end, take compassion on them,
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and bring them out of captiuitie:
and bring them out of captivity:
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For it was méete he shoulde tel them, that, that which was spoken to Abraham in the old time was not spokē in vayne, That in his séede, all the nations of the earth shoulde bee blessed:
For it was meet he should tell them, that, that which was spoken to Abraham in the old time was not spoken in vain, That in his seed, all the Nations of the earth should be blessed:
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and that there should be a king of the ligne of Dauid established, whose Empire should be euerlasting and without end.
and that there should be a King of the ligne of David established, whose Empire should be everlasting and without end.
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And therefore we sée, why Isaiah restraineth heere his spéeche vnto the person of our Lorde Iesus Christ:
And Therefore we see, why Isaiah restraineth Here his speech unto the person of our Lord Iesus christ:
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to this end & purpose (I say) that the redēption & returne of the people, which before hée had spokē of, might be holden to be most certayne and sure.
to this end & purpose (I say) that the redemption & return of the people, which before he had spoken of, might be held to be most certain and sure.
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Nowe we haue séene here aboue, that our Lord Iesus was called The seruaunt of God, forsomuch as he most obediently submitted himself for our saluation:
Now we have seen Here above, that our Lord Iesus was called The servant of God, forsomuch as he most obediently submitted himself for our salvation:
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yea, beyng hée, who was Lord of glory, the head of the Angels, and before whom euery knée must bowe.
yea, being he, who was Lord of glory, the head of the Angels, and before whom every knee must bow.
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Wherfore, since this name of seruaunt is geuen vnto him, let vs vnderstande that it is,
Wherefore, since this name of servant is given unto him, let us understand that it is,
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because he tooke vpō him our nature, and yt hée would not only abase himselfe therein,
Because he took upon him our nature, and that he would not only abase himself therein,
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but also be made of no reputation.
but also be made of no reputation.
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For it coulde not bée chosen but that our transgressions and iniquities, must be repayred through his obedience.
For it could not been chosen but that our transgressions and iniquities, must be repaired through his Obedience.
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And according to that, which hée saide to Iohn Baptist, hée must néedes fulfil the measure of al righteousnesse:
And according to that, which he said to John Baptist, he must needs fulfil the measure of all righteousness:
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Thus wée sée, that although our Lord Iesus Christ was ful of al maiesty, & God euerlasting,
Thus we see, that although our Lord Iesus christ was full of all majesty, & God everlasting,
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yet because he took vpon him our nature, and became like vnto vs hée thought not skorne too bée of the lowest degree of men whiche cannot bee gainesayd.
yet Because he took upon him our nature, and became like unto us he Thought not scorn too been of the lowest degree of men which cannot be gainsaid.
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For although his diuine nature was no whit chaunged Yet if we consider well of the matter, it was méete he should abase himselfe, as he was a Mediator betwixt God and vs:
For although his divine nature was no whit changed Yet if we Consider well of the matter, it was meet he should abase himself, as he was a Mediator betwixt God and us:
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for it is said, that he was made subiect to ye law, although indéed he was no whit indebted to ye same,
for it is said, that he was made Subject to you law, although indeed he was no whit indebted to you same,
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for it was he that must rule all, and vnto whō al subiection was due:
for it was he that must Rule all, and unto whom all subjection was due:
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howebeit he placed himselfe in that ranke that he might frée vs frō the yoke which we were not able to beare.
howbeit he placed himself in that rank that he might free us from the yoke which we were not able to bear.
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For the law was a burden to presse vs cleane downe, if so be our Lorde Iesus Christ had not borne it,
For the law was a burden to press us clean down, if so be our Lord Iesus christ had not born it,
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and had fréede vs thereof by that meane. Neither let vs thinke it straunge that hée was called the seruant of God:
and had freed us thereof by that mean. Neither let us think it strange that he was called the servant of God:
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séeing hée refused not eftsoones to become our seruant, which was very much.
seeing he refused not eftsoons to become our servant, which was very much.
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For if wée consider of our owne estate, wée sée it is but a vayne thing, wée are but sillie woormes of the earth,
For if we Consider of our own estate, we see it is but a vain thing, we Are but silly worms of the earth,
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and the Deuill, and sinne haue power ouer vs:
and the devil, and sin have power over us:
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and yet behold how the only sonne of God hath abased himselfe to become our seruant, according to the saying of Saint Paule.
and yet behold how the only son of God hath abased himself to become our servant, according to the saying of Saint Paul.
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For hée is (I say) the Minister of Circumcision.
For he is (I say) the Minister of Circumcision.
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Moreouer, the Prophet namely vseth the selfe same woordes, to the ende wee might vnderstand, that whatsoeuer is héere spoken of him, is for the common benefite & welfare of the whole church.
Moreover, the Prophet namely uses the self same words, to the end we might understand, that whatsoever is Here spoken of him, is for the Common benefit & welfare of the Whole Church.
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Nowe, we must consider whervnto it was, that Iesus Christ was called: to wit, to be the Redéemer of al the faithful and chosen people of God.
Now, we must Consider whereunto it was, that Iesus christ was called: to wit, to be the Redeemer of all the faithful and chosen people of God.
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And therefore, since this charge was committed vnto him, and that he was so called, let vs not stande in doubt,
And Therefore, since this charge was committed unto him, and that he was so called, let us not stand in doubt,
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but that whatsoeuer is saide of his person, is common to vs, and that the benefite thereof shall redound vnto vs, which héereafter we shal sée.
but that whatsoever is said of his person, is Common to us, and that the benefit thereof shall redound unto us, which hereafter we shall see.
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And thus much of the meaning of the Prophet. Now it is said, that Iesus Christ being called:
And thus much of the meaning of the Prophet. Now it is said, that Iesus christ being called:
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which was to an office to saue those that are his, shoulde floorishe, and bee woonderfully exalted and magnified,
which was to an office to save those that Are his, should floorishe, and be wonderfully exalted and magnified,
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This was spoken to this ende, that all the faithfull might bée armed against the temptation wherwith they might be attēpted before Iesus Christ shuld appeare in glory and maiesty, yt is to say before that he, who was God eternal,
This was spoken to this end, that all the faithful might been armed against the temptation wherewith they might be attempted before Iesus christ should appear in glory and majesty, that is to say before that he, who was God Eternal,
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and ful of glory, were manifested in the fleshe.
and full of glory, were manifested in the Flesh.
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For when the Iewes were translated into Babylon (as hath béene before saide) then was the dignitie of Dauid his ligne cleane scraped out and defaced.
For when the Iewes were translated into Babylon (as hath been before said) then was the dignity of David his ligne clean scraped out and defaced.
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Howbeit this is true in déed, that after the returne of a few of them, there was one Zorobabell who was taken for a Captein and chief:
Howbeit this is true in deed, that After the return of a few of them, there was one Zerubbabel who was taken for a Captain and chief:
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But he ware no Kingly Diadeame or Crowne, hée had but a certaine title of honour giuen him:
But he beware no Kingly Diadem or Crown, he had but a certain title of honour given him:
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because the people beare alwayes a reuerence vnto the house of Dauid. Thus we sée (I say) that Zorobabell was obeyed:
Because the people bear always a Reverence unto the house of David. Thus we see (I say) that Zerubbabel was obeyed:
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yea forsooth, but yet there was no shew of gouernment in him. And therefore it was méet that the faithfull should be armed against such a temptation,
yea forsooth, but yet there was no show of government in him. And Therefore it was meet that the faithful should be armed against such a temptation,
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& that God should assure them that the Redéemer should come, and notwithstanding that the earth and all bottomlesse depthes should open to giue him place to come out,
& that God should assure them that the Redeemer should come, and notwithstanding that the earth and all bottomless depths should open to give him place to come out,
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and that hée might be aduanced aloft, yet for all that, must this thing néedes come to passe.
and that he might be advanced aloft, yet for all that, must this thing needs come to pass.
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And so, it is not to be doubted, yt the Prophet maketh here a cōparison betwéen two contrary things:
And so, it is not to be doubted, that the Prophet makes Here a comparison between two contrary things:
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that is, that Iesus Christ must be as it were lōg time hid, yea, & as one plunged ouer head & eares in the bottomles depths:
that is, that Iesus christ must be as it were long time hid, yea, & as one plunged over head & ears in the bottomless depths:
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& besides, yt whē he shuld come, yt he should not come in such great glory & pompous shewe,
& beside, that when he should come, that he should not come in such great glory & pompous show,
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as yt men should make any great estimation of him:
as that men should make any great estimation of him:
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But contrariwise, yt he should be naught set by, or els so cōtemptible, as yt a man would think, ye saluation of the people, should neuer be accōplished,
But contrariwise, that he should be nought Set by, or Else so contemptible, as that a man would think, you salvation of the people, should never be accomplished,
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and brought about, by his meane: & yet should he be exalted.
and brought about, by his mean: & yet should he be exalted.
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But it is a great deale more plainly expressed, when as the Prophet saith, That he was more disfigured then any man,
But it is a great deal more plainly expressed, when as the Prophet Says, That he was more disfigured then any man,
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& no forme nor fashion to beseene in him, as if he were not worthy to come into ye company of men,& no Form nor fashion to beseen in him, as if he were not worthy to come into you company of men,
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but to be taken to be a most detestable fellow, & the very countenance of him, only to be abhorred.
but to be taken to be a most detestable fellow, & the very countenance of him, only to be abhorred.
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Thus we sée ye pretense of the Prophet, in saying that Iesus Christ was exalted.
Thus we see you pretense of the Prophet, in saying that Iesus christ was exalted.
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Héere are then two things, which should séeme at the first sight, to be nothing like, nor possible to be recōciled:
Here Are then two things, which should seem At the First sighed, to be nothing like, nor possible to be reconciled:
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to wit, that Iesus Christ was not to be knowne: to be sought for, and not found:
to wit, that Iesus christ was not to be known: to be sought for, and not found:
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& when he should bée séene, no account to be made of him: last of all:
& when he should been seen, no account to be made of him: last of all:
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yt there was nothing to be found in him worthy of reputation, & yet that God woulde so lift him vp, magnifie,
that there was nothing to be found in him worthy of reputation, & yet that God would so lift him up, magnify,
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& exalt him, as that hée should surpasse whatsoeuer we might any way cōceiue of his maiesty, here in this world.
& exalt him, as that he should surpass whatsoever we might any Way conceive of his majesty, Here in this world.
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A man might say, that these two things could no more agrée together thē fire & water:
A man might say, that these two things could no more agree together them fire & water:
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& yet the Prophet saith, that we must beléeue that God wil in such sort work,
& yet the Prophet Says, that we must believe that God will in such sort work,
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as that base beginnings shal be no let to bring things to a perfect end.
as that base beginnings shall be no let to bring things to a perfect end.
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Mark also why it is said, that he shal be wonderfully lifted vp, exalted, & aduanced:
Mark also why it is said, that he shall be wonderfully lifted up, exalted, & advanced:
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For, this was a temptation hardly to be withstood & ouercome.
For, this was a temptation hardly to be withstood & overcome.
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Neither is it also enough that God declareth vnto vs in a word, what he meaneth to doe,
Neither is it also enough that God Declareth unto us in a word, what he means to do,
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but whē we sée how his doings are withstood, & that it séemeth, that, that, which God hath said, is impossible to be brought to passe,
but when we see how his doings Are withstood, & that it Seemeth, that, that, which God hath said, is impossible to be brought to pass,
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yet let vs be confirmed & strengthened, and be able to haue wherewith to ouercome whatsoeuer may be laid before vs, to hinder our beléeuing the promises of God.
yet let us be confirmed & strengthened, and be able to have wherewith to overcome whatsoever may be laid before us, to hinder our believing the promises of God.
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And therfore, this is euen as much as if the Prophet had said, My friends, assure your selues that God will exalt the Redéemer,
And Therefore, this is even as much as if the Prophet had said, My Friends, assure your selves that God will exalt the Redeemer,
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yea, he will doe it in déede.
yea, he will do it in deed.
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But if we will reply & say, you say wel sir, but I pray you which way? For we sée, that the meanes are too too strange.
But if we will reply & say, you say well sir, but I pray you which Way? For we see, that the means Are too too strange.
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Well haue you no doubt thereof:
Well have you no doubt thereof:
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because the power of God is of so great might as you are not able to vnderstand it:
Because the power of God is of so great might as you Are not able to understand it:
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But (howeuer it is) if you doubt, & wauer, and fall to reasoning,
But (however it is) if you doubt, & waver, and fallen to reasoning,
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& wil not be cōtented with these words, withstād I say, these fond imaginations, & be strong, set your selues agaynst your vnbeliefe:
& will not be contented with these words, withstand I say, these found Imaginations, & be strong, Set your selves against your unbelief:
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& be of this resolute minde, that howeuer it is, God will worke farre beyond your expectation,
& be of this resolute mind, that however it is, God will work Far beyond your expectation,
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& farre beyond your opinion and reason.
& Far beyond your opinion and reason.
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Thus we sée the pretense of the Prophet by vsing these thrée, or rather foure kindes of sayinges, which notwithstanding do signifie all one thing.
Thus we see the pretense of the Prophet by using these thrée, or rather foure Kinds of sayings, which notwithstanding do signify all one thing.
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And he declareth it very wel to be so, by saying, That he was foule and yll fauoured, and not worthie to be looked on,
And he Declareth it very well to be so, by saying, That he was foul and ill favoured, and not worthy to be looked on,
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because there was neither beautie nor good countenance in him, but was as one cut off from the company of all men,
Because there was neither beauty nor good countenance in him, but was as one Cut off from the company of all men,
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and not worthy to be placed amongst mortal men. Now, this, whē time serueth, shal be more amply declared:
and not worthy to be placed among Mortal men. Now, this, when time serveth, shall be more amply declared:
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For this very sentence shal be again rehearsed, for a more large setting forth of the matter.
For this very sentence shall be again rehearsed, for a more large setting forth of the matter.
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But howeuer it is, the prophet hath alredy declared, that ye Iewes, in looking for their Redéemer, must close vp their eyes against all such things as they haue bin wonted to séeke after,
But however it is, the Prophet hath already declared, that the Iewes, in looking for their Redeemer, must close up their eyes against all such things as they have been wonted to seek After,
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& giue place vnto faith, & so be assured of the goodnes of God, although all were cōtrary to their opinion.
& give place unto faith, & so be assured of the Goodness of God, although all were contrary to their opinion.
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And this is not onely spoken of the person of our Lord Iesus Christ, but also of the whole course of his Gospell,
And this is not only spoken of the person of our Lord Iesus christ, but also of the Whole course of his Gospel,
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and of the whole order which he taketh for the maintenance & gouernment of the faithfull.
and of the Whole order which he Takes for the maintenance & government of the faithful.
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And therefore if we would be assured of our saluation in Iesus Christ, we must in the first place, not be ashamed that he was so disfigured after the maner of men,
And Therefore if we would be assured of our salvation in Iesus christ, we must in the First place, not be ashamed that he was so disfigured After the manner of men,
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& being sent into the world, was taken to be as one most accursed:
& being sent into the world, was taken to be as one most accursed:
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and soone after, his Gospel was in such sort slaundered as we sée it to be euen at this day.
and soon After, his Gospel was in such sort slandered as we see it to be even At this day.
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For if we be ashamed to receiue our Lorde Iesus Christ crucified, without doubt we are excluded from all hope of saluatiō.
For if we be ashamed to receive our Lord Iesus christ Crucified, without doubt we Are excluded from all hope of salvation.
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For, how are we saued by him? How belongeth the heauenly enheritance to vs, without he had béen made accursed for vs,
For, how Are we saved by him? How belongeth the heavenly inheritance to us, without he had been made accursed for us,
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& not only accursed before mē, but also by the mouth of God his father? Thus we sée, that Iesus Christ, the fountaine of all blessing, hath neuertheles borne our sinnes,
& not only accursed before men, but also by the Mouth of God his father? Thus we see, that Iesus christ, the fountain of all blessing, hath nevertheless born our Sins,
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and was made like vnto the old sacrifices which were called sin offrings, because the wrath of God was shewed in thē,
and was made like unto the old Sacrifices which were called sin offerings, Because the wrath of God was showed in them,
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& men were freed & pardoned by them.
& men were freed & pardoned by them.
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And howe could Iesus Christ be called our life, if he had not swallowed vp death by his death? Either how could we be exalted by him,
And how could Iesus christ be called our life, if he had not swallowed up death by his death? Either how could we be exalted by him,
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but because hée went down into the bottom of hell, to wit, he susteined the horrors that were vpon vs,
but Because he went down into the bottom of hell, to wit, he sustained the horrors that were upon us,
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and wherwith, by reason of our sinne, we were held vnder? For it must néedes be that God must be our Iudge for euer:
and wherewith, by reason of our sin, we were held under? For it must needs be that God must be our Judge for ever:
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& this is the most fearfull thing that may be, to haue God our enemy.
& this is the most fearful thing that may be, to have God our enemy.
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And it behoued yt Iesus Christ should enter into it, as our pledge, & as one that should make satisfaction for vs,
And it behooved that Iesus christ should enter into it, as our pledge, & as one that should make satisfaction for us,
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and sustayne our cōdemnation, yt we therby might be pardoned. And therefore, let vs thinke it no strange thing to sée him thus disfigured:
and sustain our condemnation, that we thereby might be pardoned. And Therefore, let us think it no strange thing to see him thus disfigured:
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& if this in our reason, be foolishnesse, let vs vnderstand (as S. Paul saith) that the foolishnesse of God surpasseth all the wisdom of the world.
& if this in our reason, be foolishness, let us understand (as S. Paul Says) that the foolishness of God Surpasses all the Wisdom of the world.
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Hée calleth that, the foolishnesse of God, in that our Lorde Iesus Christ was so abased,
He calls that, the foolishness of God, in that our Lord Iesus christ was so abased,
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& surely, if we wold here set down our iudgement, we would say without doubt, that it were an absurde thing.
& surely, if we would Here Set down our judgement, we would say without doubt, that it were an absurd thing.
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For, to what purpose could it be any way possible that hée, who was to be worshipped both in heauen and in earth, shoulde be so shamefully dealt withall? Thus we sée howe that we in our arrogancie,
For, to what purpose could it be any Way possible that he, who was to be worshipped both in heaven and in earth, should be so shamefully dealt withal? Thus we see how that we in our arrogancy,
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& presumption, will, as rashly and boldly as may be, continually condemne, whatsoeuer God doth for our redemptiō:
& presumption, will, as rashly and boldly as may be, continually condemn, whatsoever God does for our redemption:
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howbeit God in his secret counsell sheweth, yt he hath more wit, thē we, any way are able to cōceiue of.
howbeit God in his secret counsel shows, that he hath more wit, them we, any Way Are able to conceive of.
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And therfore, let vs in the first place hold this for a sure ground, that séeing our Lord Iesus Christ was not only cōtemptible,
And Therefore, let us in the First place hold this for a sure ground, that seeing our Lord Iesus christ was not only contemptible,
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& abased, but also made of no reputatiō for our sakes, not to forget (as S. Paul saith) to giue him the honour, belōging vnto him:
& abased, but also made of no reputation for our sakes, not to forget (as S. Paul Says) to give him the honour, belonging unto him:
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for, his glory was no whit empaired therby, althogh al men knew it not: yet did his gratious goodnes shine so much the more clearly.
for, his glory was no whit impaired thereby, although all men knew it not: yet did his gracious Goodness shine so much the more clearly.
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And besides we ought to trēble, whēas we sée yt ye sōne of God, refused not to be as it wer disfigured, being ye very image of God his father:
And beside we ought to tremble, whenas we see that you son of God, refused not to be as it were disfigured, being the very image of God his father:
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For, all this he did, because hée would repaire this image in vs. And this is certaine, we are so spotted, For, all this he did, Because he would repair this image in us And this is certain, we Are so spotted,
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as that when we shal appeare before the maiestie of God, it cannot be chosen but that he must reiect vs,
as that when we shall appear before the majesty of God, it cannot be chosen but that he must reject us,
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vntill such time as our Lorde Iesus Christ hath set his brand vpon vs, whereby we might become acceptable vnto God,
until such time as our Lord Iesus christ hath Set his brand upon us, whereby we might become acceptable unto God,
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and finde fauour at his hands.
and find favour At his hands.
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So, when we heare yt hée was vgly, & yll fauoured, let vs looke well to our selues,
So, when we hear that he was ugly, & ill favoured, let us look well to our selves,
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& vnderstand that hée, must take vnto himself, all our spots & blots, to the end we might be clensed of them, bringing now with vs before the iudgement seate of God, nothing but righteousnes & holines, which we could neuer haue had,
& understand that he, must take unto himself, all our spots & blots, to the end we might be cleansed of them, bringing now with us before the judgement seat of God, nothing but righteousness & holiness, which we could never have had,
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except God had communicated the same vnto vs in Iesus Christ.
except God had communicated the same unto us in Iesus christ.
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And herevpon he saith, That the mouthes of Kings shal be stopped, when as he shal haue beene thus exalted, and that they shoulde sée suche a chaunge as neuer was thought of.
And hereupon he Says, That the mouths of Kings shall be stopped, when as he shall have been thus exalted, and that they should see such a change as never was Thought of.
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Here then, we are told, that we must not rashly iudge, when as we sée our lord Iesus Christ to be thus abased,
Here then, we Are told, that we must not rashly judge, when as we see our lord Iesus christ to be thus abased,
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& naught set by, but we must consider to what end the Lord hath so brought him:
& nought Set by, but we must Consider to what end the Lord hath so brought him:
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which is, that such an excellent name was giuen him aboue all other creatures, as yt euery knée should bow before him,
which is, that such an excellent name was given him above all other creatures, as that every knee should bow before him,
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as it is said in the second to the Philippians.
as it is said in the second to the Philippians.
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For whē S. Paul hath exhorted vs to modestie, & shewed that we should not estéeme of our selues, he setteth before vs our Lord Iesus Christ, as a glasse & pattern. For when S. Paul hath exhorted us to modesty, & showed that we should not esteem of our selves, he sets before us our Lord Iesus christ, as a glass & pattern.
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Who (saith hée) being the true God, thought it no robbery to be equal wt God,
Who (Says he) being the true God, Thought it no robbery to be equal with God,
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& made him selfe of no reputation, taking vpon him the forme of a seruant:
& made him self of no reputation, taking upon him the Form of a servant:
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yea & became obedient euen vnto that most slaunderous and cursed death, the death of the crosse,
yea & became obedient even unto that most slanderous and cursed death, the death of the cross,
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and that, before God and men:
and that, before God and men:
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and all this hée did, to the ende hée woulde take vpon him whatsoeuer was dewe to vs.
and all this he did, to the end he would take upon him whatsoever was dew to us
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Wherefore, saieth hée, God the Father hath exalted him, and giuen him such a name, as that euerie knée should bowe, of things in earth, and thinges vnder the earth,
Wherefore, Saith he, God the Father hath exalted him, and given him such a name, as that every knee should bow, of things in earth, and things under the earth,
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& that euerie tongue shoulde confesse that the Lord is Iesus Christ, to the glory of God the Father:
& that every tongue should confess that the Lord is Iesus christ, to the glory of God the Father:
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and that if we would sée what the maiestie of God is, & glorifie him as hée is worthie, we must néedes come vnto our Lorde Iesus Christ.
and that if we would see what the majesty of God is, & Glorify him as he is worthy, we must needs come unto our Lord Iesus christ.
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And this is in effect the meaning of the Prophet, That we must not for the basenes of Iesus Christ for a time,
And this is in Effect the meaning of the Prophet, That we must not for the baseness of Iesus christ for a time,
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but beléeue in him, and set our whole heart on him: and also consider to what end he was thus handled:
but believe in him, and Set our Whole heart on him: and also Consider to what end he was thus handled:
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and that whensoeuer we speake of his death, we must foorthwith remember his resurrection, & ioyne them both together:
and that whensoever we speak of his death, we must forthwith Remember his resurrection, & join them both together:
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For these are two inseperable thinges, That Iesus Christ would suffer in the weaknes of our flesh,
For these Are two inseparable things, That Iesus christ would suffer in the weakness of our Flesh,
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and ryse againe in the power of his spirit:
and rise again in the power of his Spirit:
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and that in this last point, (as S. Paul saith) he shewed himself to be the true sonne of God.
and that in this last point, (as S. Paul Says) he showed himself to be the true son of God.
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And we sée also besides, the pretence of the Prophet in this place.
And we see also beside, the pretence of the Prophet in this place.
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We haue before saide, that this was not onely séene in the person of Iesus Christ, but also in his Gospel.
We have before said, that this was not only seen in the person of Iesus christ, but also in his Gospel.
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For, how was Iesus Christ known? and what obedience did the world yéeld him,
For, how was Iesus christ known? and what Obedience did the world yield him,
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whē the Gospell was preached? We sée, that they vnto whō the greatest authoritie was giuen, did not only scorne & condemne men,
when the Gospel was preached? We see, that they unto whom the greatest Authority was given, did not only scorn & condemn men,
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but also beat them, and scourged them, and in the ende put them to most shamefull death.
but also beatrice them, and scourged them, and in the end put them to most shameful death.
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And therfore, since it is so, Let vs ouercome all such offences, and being armed,
And Therefore, since it is so, Let us overcome all such offences, and being armed,
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as the Prophet héere speaketh of, Let vs consider to what ende it was, that our Lord Iesus came to stop the mouthes, that is to say, to make men astonied, that they shoulde not be able to reply,
as the Prophet Here speaks of, Let us Consider to what end it was, that our Lord Iesus Come to stop the mouths, that is to say, to make men astonished, that they should not be able to reply,
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as we sée the Ganderlike gagling and iangling Infidelles and faithlesse doe.
as we see the Ganderlike gaggling and jangling Infidels and faithless doe.
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Now, it is true, that there is such dealing, and they cannot come to honour our Lorde Iesus Christ,
Now, it is true, that there is such dealing, and they cannot come to honour our Lord Iesus christ,
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because (as they thinke) they haue some reason, to say to the contrary.
Because (as they think) they have Some reason, to say to the contrary.
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Howbeit, we are héere told, that if wée did consider, wherfore it was, that our Lorde Iesus came,
Howbeit, we Are Here told, that if we did Consider, Wherefore it was, that our Lord Iesus Come,
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and what the ende, and fruite, of his death and passion which hée suffered for vs, was, that then our mouthes shoulde bée stopped.
and what the end, and fruit, of his death and passion which he suffered for us, was, that then our mouths should been stopped.
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For, when the Scripture speaketh after this sort, it bringeth vs to a consideration of the sure established, and setled woorkes of God.
For, when the Scripture speaks After this sort, it brings us to a consideration of the sure established, and settled works of God.
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For, so long as our mouthes are open, (as I haue alreadie saide) wée will enter into the cause,
For, so long as our mouths Are open, (as I have already said) we will enter into the cause,
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and so reason, as that God shall bee shut cleane out of the doores, and whatsoeuer hée hath done, shall be naught set by.
and so reason, as that God shall be shut clean out of the doors, and whatsoever he hath done, shall be nought Set by.
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But when it is saide, that euerie mouth shall holde it peace, and be silent before the Lorde, this sheweth that all our reasons should bée daunted and emprisoned,
But when it is said, that every Mouth shall hold it peace, and be silent before the Lord, this shows that all our Reasons should been daunted and imprisoned,
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yea euen to bridle our tongues, that we might quietly cōfesse, that God is to be glorified in the person of his onely Sonne.
yea even to bridle our tongues, that we might quietly confess, that God is to be glorified in the person of his only Son.
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And if this be saide of Princes, what shall the common people doe? Wée are therefore, throughly to consider of the order which the Prophet héere setteth downe:
And if this be said of Princes, what shall the Common people do? We Are Therefore, thoroughly to Consider of the order which the Prophet Here sets down:
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For hée giueth vs this animaduersion or warning, that our Lorde Iesus Christ must be as it were vgly and yll fauoured,
For he gives us this animadversion or warning, that our Lord Iesus christ must be as it were ugly and ill favoured,
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and be refused of the worlde.
and be refused of the world.
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Wherefore, since the holy Ghost thus warneth vs, Let vs not thinke it straunge, nor yet bée carelesse to embrase him with a liuely faith:
Wherefore, since the holy Ghost thus warneth us, Let us not think it strange, nor yet been careless to embrace him with a lively faith:
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& although his Crosse (which is a detestable Gallow trée in the sight of men) might withdraw vs,
& although his Cross (which is a detestable Gallow tree in the sighed of men) might withdraw us,
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and altogether estraunge vs from him, yet let not vs bée slacke in séeking after our whole glorie, to wit, in Iesus Christ crucified.
and altogether estrange us from him, yet let not us been slack in seeking After our Whole glory, to wit, in Iesus christ Crucified.
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Moreouer, let vs not stay our selues vpō his suffring, wherby we might conceiue a great shame in him, whervnto he willingly submitted himselfe for vs:
Moreover, let us not stay our selves upon his suffering, whereby we might conceive a great shame in him, whereunto he willingly submitted himself for us:
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But let vs ioyne his resurrection and his death together, and vnderstand that although he was crucified,
But let us join his resurrection and his death together, and understand that although he was Crucified,
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yet that hée sitteth as Lieftenant to God his Father, exercising the most excellent gouernment, hauing all power giuen him aswell in heauen, as in earth.
yet that he Sitteth as Lieutenant to God his Father, exercising the most excellent government, having all power given him aswell in heaven, as in earth.
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And here we sée, why it is said that he shall bée exalted.
And Here we see, why it is said that he shall been exalted.
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In verie déed, that he was lifted vp & exalted vnto the gallowes, was in the sight of men a shamefull thing:
In very deed, that he was lifted up & exalted unto the gallows, was in the sighed of men a shameful thing:
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howbeit he mocked and beguiled the Deuil, & set himself against all the world, in saying that hée should be liuely exalted:
howbeit he mocked and beguiled the devil, & Set himself against all the world, in saying that he should be lively exalted:
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and when he was put to this shame, that euery mans tongue walked, & vomited out their blasphemies & villainies against him,
and when he was put to this shame, that every men tongue walked, & vomited out their Blasphemies & villainies against him,
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yet sitteth hée in his throne, as we haue alredie declared out of the place of S. Paule.
yet Sitteth he in his throne, as we have already declared out of the place of S. Paul.
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And in an other place, hée namely saieth, that the Crosse, although it was before time a Gallowes full of shame, was now as it were a Charyot of tryumph: And in an other place, he namely Saith, that the Cross, although it was before time a Gallows full of shame, was now as it were a Chariot of triumph:
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and that Iesus Christ hath not only ouercome the Deuill therein, but also hath shewed that we might nowe glorifie our selues, forsomuch as we are freed from all condemnation:
and that Iesus christ hath not only overcome the devil therein, but also hath showed that we might now Glorify our selves, forsomuch as we Are freed from all condemnation:
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that sinne hath no more power ouer vs, and yt al the deuils in hel are altogether cut off, from all kinde of pretense whatsoeuer against vs. We sée then in summe, that we must ascend vp by fayth vnto the glory of our Lord Iesus Christ, to the ende we might not be ashamed to séeke for our saluatiō in his Crosse, our blessing in his curse, our life, in his death, our glory in his shame,
that sin hath no more power over us, and that all the Devils in hell Are altogether Cut off, from all kind of pretense whatsoever against us We see then in sum, that we must ascend up by faith unto the glory of our Lord Iesus christ, to the end we might not be ashamed to seek for our salvation in his Cross, our blessing in his curse, our life, in his death, our glory in his shame,
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and our ioy in his anguishes, out of which came water and blood. And this is the summe which we haue to consider of in this place.
and our joy in his Anguishes, out of which Come water and blood. And this is the sum which we have to Consider of in this place.
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Nowe, the Prophet namely saith, That he will bedeaw, or sprinkle. In very déede, this saying, by a similitude, signifieth also to speake fayre: Now, the Prophet namely Says, That he will bedew, or sprinkle. In very deed, this saying, by a similitude, signifies also to speak fair:
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But when we shall consider better of the matter, we shall finde, that the naturall meaning of the Prophet in these wordes, That Iesus Christ shall bedeaw all nations is this:
But when we shall Consider better of the matter, we shall find, that the natural meaning of the Prophet in these words, That Iesus christ shall bedew all Nations is this:
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to wit, that although hée be a dry and fruitlesse blocke, yet shall all the worlde be bedeawed through his power and vertue.
to wit, that although he be a dry and fruitless block, yet shall all the world be bedewed through his power and virtue.
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To be short, he sheweth that God wil work after an incomprehensible maner, and that the Iewes should not looke for any worldly helpe,
To be short, he shows that God will work After an incomprehensible manner, and that the Iewes should not look for any worldly help,
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but beleeue that God will surpasse all mens thoughtes and imaginations. For, when we are told of myracles, our sences must needes fayle vs:
but believe that God will surpass all men's thoughts and Imaginations. For, when we Are told of Miracles, our Senses must needs fail us:
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and when we are tolde of misteries, that is to say, secrets, we must vnderstand, that we are not sufficient Iudges nor Arbiters,
and when we Are told of Mysteres, that is to say, secrets, we must understand, that we Are not sufficient Judges nor Arbiters,
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or dayes men, to say, it must néedes be so:
or days men, to say, it must needs be so:
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But let vs worship the thing that cannot sinke into our brayne, nor which we cannot finde out the reason of.
But let us worship the thing that cannot sink into our brain, nor which we cannot find out the reason of.
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And thus much we haue in summe to consider of. Now, this admonition apperteineth to vs:
And thus much we have in sum to Consider of. Now, this admonition appertaineth to us:
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for, as I haue alredie saide, we should abide to be bedewed with our Lord Iesus Christ:
for, as I have already said, we should abide to be bedewed with our Lord Iesus christ:
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and although he hath appeared to be as one that were fruitlesse, and that there can be nothing found in him, worthy reputation,
and although he hath appeared to be as one that were fruitless, and that there can be nothing found in him, worthy reputation,
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yet, when hée shall offer himself vnto vs, and come néere vs, let vs not thrust him back through misbeliefe,
yet, when he shall offer himself unto us, and come near us, let us not thrust him back through misbelief,
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but rather giue him frée accesse through fayth And this is in summe, the thing which we are to learne out of this doctrine of the Prophet.
but rather give him free access through faith And this is in sum, the thing which we Are to Learn out of this Doctrine of the Prophet.
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Moreouer, hée saieth, that all the world shall be bedeawed with our Lord Iesus Christ, to wit, by the preaching of the Gospell.
Moreover, he Saith, that all the world shall be bedewed with our Lord Iesus christ, to wit, by the preaching of the Gospel.
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For, they (saieth hée) who neuer heard any speech of him, shall heare of him: For, they (Saith he) who never herd any speech of him, shall hear of him:
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and they which neuer vnderstood, shall vnderstand of him. and they which never understood, shall understand of him.
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Héere, the Prophet amplifieth his purpose, shewing that God the Father would send our Lorde Iesus Christ, not onely to bée a Sauiour vnto the Iewes (although hée was liuely promised vnto them) but also vnto the whole world.
Here, the Prophet amplifieth his purpose, showing that God the Father would send our Lord Iesus christ, not only to been a Saviour unto the Iewes (although he was lively promised unto them) but also unto the Whole world.
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Now, to proue the meaning of the Prophet to be thus, S. Paul himself saith as much in his Epistle to the Romans, applying this saying vnto his, being sent into straunge countries, hauing trauelled here and there, filling all nations with the Gospell,
Now, to prove the meaning of the Prophet to be thus, S. Paul himself Says as much in his Epistle to the Roman, applying this saying unto his, being sent into strange countries, having traveled Here and there, filling all Nations with the Gospel,
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& in such places as God was neuer spoken of, preaching not only vnto the Iewes, but also vnto the Gentiles.
& in such places as God was never spoken of, preaching not only unto the Iewes, but also unto the Gentiles.
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Thus we sée the drift of the Prophete:
Thus we see the drift of the Prophet:
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and this place ought to bée as a keye, to open vnto vs the kingdome God.
and this place ought to been as a key, to open unto us the Kingdom God.
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For if Iesus Christ had not béene promised but onely to the ligne of Abraham, what had wée béene the better for him? For although hée was a Sauiour and Redéemer,
For if Iesus christ had not been promised but only to the ligne of Abraham, what had we been the better for him? For although he was a Saviour and Redeemer,
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yet is this nothing to vs, we haue neither part nor portion herein.
yet is this nothing to us, we have neither part nor portion herein.
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But because it was tolde of so long time, before hée was sent, that hée should bedeaw all people:
But Because it was told of so long time, before he was sent, that he should bedew all people:
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Forsooth, because that they which neuer before vnderstood, might vnderstand: and that they to whom it was neuer before told, might heare:
Forsooth, Because that they which never before understood, might understand: and that they to whom it was never before told, might hear:
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Let vs vnderstande, that our God had adopted vs, when as Iesus Christ came into the worlde,
Let us understand, that our God had adopted us, when as Iesus christ Come into the world,
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and that hée accomplished whatsoeuer was requisite and necessarie for our saluation:
and that he accomplished whatsoever was requisite and necessary for our salvation:
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insomuch that the Gospell is nowe as a rayne to giue vs heauenly strength, by reason we are altogether fruitlesse,
insomuch that the Gospel is now as a rain to give us heavenly strength, by reason we Are altogether fruitless,
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and because wée are hunger steruen, and voide of the grace of God, we must bee strengthened by the doctrine of the Gospell, that wée might féele what the death of our Redéemer is woorth,
and Because we Are hunger steruen, and void of the grace of God, we must be strengthened by the Doctrine of the Gospel, that we might feel what the death of our Redeemer is worth,
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and what it auayleth vs, and that his life is the perfection of our ioy.
and what it availeth us, and that his life is the perfection of our joy.
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Now, it is most certain, that the Prophet would neuer haue spokē here of the Iewes, had they not bin brought vp & acquainted with the law:
Now, it is most certain, that the Prophet would never have spoken Here of the Iewes, had they not been brought up & acquainted with the law:
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but would haue included the strange nations, who before had béen brought vp in all superstition and idolatry.
but would have included the strange Nations, who before had been brought up in all Superstition and idolatry.
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For all the world cut off the God of Israel, & had him in contempt, and the Gentiles, made a scorne at the true religion.
For all the world Cut off the God of Israel, & had him in contempt, and the Gentiles, made a scorn At the true Religion.
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Now, it is said that they should heare, and hauing heard, should also vnderstand.
Now, it is said that they should hear, and having herd, should also understand.
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By these wordes, the Prophet sheweth, from whence fayth commeth, to wit, by hearing of the worde of God:
By these words, the Prophet shows, from whence faith comes, to wit, by hearing of the word of God:
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But by the way, hée also meaneth that it is not enough to haue our eares beaten with the hearing of the Gospell, without wée vnderstande it.
But by the Way, he also means that it is not enough to have our ears beaten with the hearing of the Gospel, without we understand it.
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Nowe, this is not giuen to all men:
Now, this is not given to all men:
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and therfore this saying must be restrayned vnto Gods chosen people, and to suche as are renued by the holie Ghost:
and Therefore this saying must be restrained unto God's chosen people, and to such as Are renewed by the holy Ghost:
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as also it is more liuely declared when as he saith, Who will beleeue our preaching? and to whom shall the arme of the Lord be reuealed?
as also it is more lively declared when as he Says, Who will believe our preaching? and to whom shall the arm of the Lord be revealed?
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Héere the Prophet pauseth in the middest of his wordes, and cryeth out as one that were merueylously astonied.
Here the Prophet pauseth in the midst of his words, and Cries out as one that were merueylously astonished.
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And this place, is greatly woorth the noting.
And this place, is greatly worth the noting.
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Wée haue heard, that hée exhorteth the faythfull to magnanimitie and constancy, as if hée had sayde, My good friendes, be not abashed although your Redéemer bee of no estimation nor credite, in the worlde,
We have herd, that he exhorteth the faithful to magnanimity and constancy, as if he had said, My good Friends, be not abashed although your Redeemer be of no estimation nor credit, in the world,
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but is rather spetted vpon, despighted, and also accursed and banned: yet let not vs for all this loath him, because God hath so ordeined it.
but is rather spitted upon, despited, and also accursed and banned: yet let not us for all this loath him, Because God hath so ordained it.
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But in the end you shall sée, that when hée arose againe out of the bottomlesse depth of death, hée was so highly exalted,
But in the end you shall see, that when he arose again out of the bottomless depth of death, he was so highly exalted,
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as that he had al power giuen him both in heauen and in earth.
as that he had all power given him both in heaven and in earth.
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And therefore, sticke not to worship this Redéemer, who hath so abased himselfe for your benefite.
And Therefore, stick not to worship this Redeemer, who hath so abased himself for your benefit.
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Now in very déede, he compareth him to rayne, and sayth that God shall bedeaw or sprinckle those which neuer vnderstood the trueth,
Now in very deed, he compareth him to rain, and say that God shall bedew or sprinkle those which never understood the truth,
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but were as a man woulde say like vnto bruite beastes.
but were as a man would say like unto bruit beasts.
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They, sayth hée, shall be taught, and be made partakers of the benefite which was purchased,
They, say he, shall be taught, and be made partakers of the benefit which was purchased,
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and the Church of God shalbe so spred ouer the face of ye whole earth,
and the Church of God shall so spread over the face of you Whole earth,
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as that they which haue blaspemed this sincere doctrine, shall haue their mouthes stopped, except they will moste reuerently and soberly confesse, that there is none but the GOD of Israell that is to bée honoured,
as that they which have blasphemed this sincere Doctrine, shall have their mouths stopped, except they will most reverently and soberly confess, that there is none but the GOD of Israel that is to been honoured,
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and that his onely Sonne, the very liuely Image of his glory and Maiestie, ought to bee receiued and worshipped.
and that his only Son, the very lively Image of his glory and Majesty, ought to be received and worshipped.
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Yea kings themselues although they be neuer so proudly bente, shalbe enforced to abase themselues, and most willingly obey.
Yea Kings themselves although they be never so proudly bent, shall Enforced to abase themselves, and most willingly obey.
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Thus wee sée howe honourable the wordes of the Prophet are.
Thus we see how honourable the words of the Prophet Are.
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Nowe, hée foreséeth that when the Gospell shall bee preached throughout the face of the whole earth, that some will make a iest at it, some will bee madde at it, some wyll neuer finde any taste in it, some will be blockishe, other some will hypocritically lye vnto GOD,
Now, he Foreseeth that when the Gospel shall be preached throughout the face of the Whole earth, that Some will make a jest At it, Some will be mad At it, Some will never find any taste in it, Some will be blockish, other Some will hypocritically lie unto GOD,
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and make a shewe that they loue and obey the Gospell, and yet all shall bee but plaine dissembling.
and make a show that they love and obey the Gospel, and yet all shall be but plain dissembling.
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Wherefore, the Prophet séeing the worlde to bee thus wicked, and foreséeing that God shoulde not bee hearde,
Wherefore, the Prophet seeing the world to be thus wicked, and Foreseeing that God should not be heard,
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nor yet his worde so reuerently receiued as it ought, wondered, and cryed out saying, Who shal beleeue our doctrine? As if hee shoulde haue saide,
nor yet his word so reverently received as it ought, wondered, and cried out saying, Who shall believe our Doctrine? As if he should have said,
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Alas, I preache héere saluation vnto the worlde, but it is all loste labour without this remedie bée had:
Alas, I preach Here salvation unto the world, but it is all lost labour without this remedy been had:
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to wit, that GOD will sende his onely sonne, to fight against the Diuell and death, that hée myght thereby purchase vs righteousnesse, and life:
to wit, that GOD will send his only son, to fight against the devil and death, that he might thereby purchase us righteousness, and life:
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For this doctrine is it that must bedeawe all the worlde ouer, otherwise wee are very fruitlesse.
For this Doctrine is it that must bedeawe all the world over, otherwise we Are very fruitless.
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There is in vs nothing but drynes and wretchednesse:
There is in us nothing but dryness and wretchedness:
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and yet God tarrieth not vntill such time as wee desire him to bedeawe vs but commeth first to vs and franckly offereth himselfe, presenting vnto vs his onely sonne with his doctrine:
and yet God tarrieth not until such time as we desire him to bedeawe us but comes First to us and frankly Offereth himself, presenting unto us his only son with his Doctrine:
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and heerein, he sheweth himselfe so louing, as that hée ought to bee receiued without gaynesaying:
and herein, he shows himself so loving, as that he ought to be received without gaynesaying:
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yea shoulde not euery man be so zelously inflamed, as not to make any reckoning of all the rest whatsoeuer, for the imbrasing of this Redéemer which hath appeared.
yea should not every man be so zealously inflamed, as not to make any reckoning of all the rest whatsoever, for the embracing of this Redeemer which hath appeared.
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Nowe, this déede is so farre of, as that a man shall hardly find the tenth part of the hearers which shall bee earnestly touched.
Now, this deed is so Far of, as that a man shall hardly find the tenth part of the hearers which shall be earnestly touched.
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And in déede, wee are taught by experience that some make a test at it,
And in deed, we Are taught by experience that Some make a test At it,
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as commonly all these contemners of God doe, in whome there is as much faith & religion as in a Mastiffe Curre:
as commonly all these contemners of God do, in whom there is as much faith & Religion as in a Mastiff Cur:
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accounting all whatsoeuer is preached vnto thē of euerlasting life, but as an old wiues tale:
accounting all whatsoever is preached unto them of everlasting life, but as an old wives tale:
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Other some there are who are not cōtented with this cōtempt of the word, without they go farder:
Other Some there Are who Are not contented with this contempt of the word, without they go farther:
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for they are stark staryng madde at it.
for they Are stark staring mad At it.
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Moreouer, there are some which blaspheme it with open mouth and othersome desire but to hold themselues vnto that which they haue conceiued in their fantastical crowing braine.
Moreover, there Are Some which Blaspheme it with open Mouth and Othersome desire but to hold themselves unto that which they have conceived in their fantastical crowing brain.
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Besides, there are some so blockish, as that they are neither named nor touched, more then stones,
Beside, there Are Some so blockish, as that they Are neither nam nor touched, more then stones,
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and othersome there are, who though they haue a fayre cloke of godlinesse, yet are they lyars and periured persons,
and Othersome there Are, who though they have a fair cloak of godliness, yet Are they liars and perjured Persons,
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and nothing in them but deceit and hypocrisie.
and nothing in them but deceit and hypocrisy.
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This, we well enough sée, and although the Prophet had said nothing, yet we wil open our eyes, we shal sée it to bée so.
This, we well enough see, and although the Prophet had said nothing, yet we will open our eyes, we shall see it to been so.
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And is not this a fearefull thing, and a monster against nature? yes no doubt of it.
And is not this a fearful thing, and a monster against nature? yes no doubt of it.
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Now, héere might maruellous offences be taken, to serue as it were for a barre to kéepe vs from comming to the Gospell,
Now, Here might marvelous offences be taken, to serve as it were for a bar to keep us from coming to the Gospel,
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if wee should looke into the dealings of the world, so that wee might say, what? if the word of God be our most excellent blessednesse and felicitie,
if we should look into the dealings of the world, so that we might say, what? if the word of God be our most excellent blessedness and felicity,
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how falleth it out that it is thus reiected.
how falls it out that it is thus rejected.
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And besides, what is the cause that God suffereth himselfe thus to bee scorned, and resisted,
And beside, what is the cause that God suffers himself thus to be scorned, and resisted,
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and that he maketh them not to heare him, & to giue him ye credite which apperteineth vnto him? So what tēptations héere are, to cause vs not to beléeue the Gospel.
and that he makes them not to hear him, & to give him you credit which appertaineth unto him? So what temptations Here Are, to cause us not to believe the Gospel.
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Surely, héere is a great speake, as though our misbeliefe did derogate frō the truth of God, and lessened his honour.
Surely, Here is a great speak, as though our misbelief did derogate from the truth of God, and lessened his honour.
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And therfore, it is not without cause, that the Prophet Isaiah hath interlaced this saying.
And Therefore, it is not without cause, that the Prophet Isaiah hath interlaced this saying.
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For if hée had simply saide, as héere before we haue séene, that is, that all the worlde should be bedeawed by our Lord Iesus Christ,
For if he had simply said, as Here before we have seen, that is, that all the world should be bedewed by our Lord Iesus christ,
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and that the gospell should be spred al ouer, & kinges & princes should subiect thēselues vnto him:
and that the gospel should be spread all over, & Kings & Princes should Subject themselves unto him:
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we would at this present say, ho, this was not spoken by the Prophet Isaiah for our time:
we would At this present say, ho, this was not spoken by the Prophet Isaiah for our time:
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For we see al to be cleane contrary, & in stéed that the earth should be bedeawed for the obteining of saluation, we sée here to be a deluge or monstrous flood of al iniquitie:
For we see all to be clean contrary, & in steed that the earth should be bedewed for the obtaining of salvation, we see Here to be a deluge or monstrous flood of all iniquity:
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we sée that we become as it were brutished with an hellish rebellion, euen to the casting of, of God & all godlinesse.
we see that we become as it were brutished with an hellish rebellion, even to the casting of, of God & all godliness.
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To be short, wée sée the Gospel to be so ill intreated, as is horrible.
To be short, we see the Gospel to be so ill entreated, as is horrible.
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And since it is so, the saying of the Prophet shall not be as yet verified.
And since it is so, the saying of the Prophet shall not be as yet verified.
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Nowe, this (as I haue alredy said) were euen enough to turn our faith vpside downe:
Now, this (as I have already said) were even enough to turn our faith upside down:
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but when this saying is ioyned with that, that went before:
but when this saying is joined with that, that went before:
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which is, that notwithstanding that God sendeth raine to quicken and refresh vs, hee bestoweth not this speciall grace vpon all men, to receiue that which is spoken of:
which is, that notwithstanding that God sends rain to quicken and refresh us, he bestoweth not this special grace upon all men, to receive that which is spoken of:
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But that the greatest number of the faithlesse will haue their eares stopped, or els will bee so hard hearted as that they will bée the more inuenomed to doe mischiefe:
But that the greatest number of the faithless will have their ears stopped, or Else will be so hard hearted as that they will been the more envenomed to do mischief:
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and the rest will make no reckoning of the inestimable benefite which is communicated vnto them.
and the rest will make no reckoning of the inestimable benefit which is communicated unto them.
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Wherefore, séeing the Prophet hath declared all these things, and that wée sée it, we must not be abashed thereat:
Wherefore, seeing the Prophet hath declared all these things, and that we see it, we must not be abashed thereat:
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But our faith should rather be strengthened thereby. Héere then we sée (in summe) what we haue to consider of this.
But our faith should rather be strengthened thereby. Here then we see (in sum) what we have to Consider of this.
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And so, let vs make this reckoning that the world will neuer bée conuerted vnto God in such sorte,
And so, let us make this reckoning that the world will never been converted unto God in such sort,
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but that Satan will haue the possession of the greatest number, who shal continue blockishe, desiring rather to perish,
but that Satan will have the possession of the greatest number, who shall continue blockish, desiring rather to perish,
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then to receiue the benefite offered. And there are diuers kindes of them, as hath béene before saide:
then to receive the benefit offered. And there Are diverse Kinds of them, as hath been before said:
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Some will bée blockish, some will haue a pride to iest at GOD, and bée so foolishe arrogant as to condemne all that is conteined in the Gospell:
some will been blockish, Some will have a pride to jest At GOD, and been so foolish arrogant as to condemn all that is contained in the Gospel:
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and other some will bée ouer head and eares in the carckes and cares of this world,
and other Some will been over head and ears in the carckes and Cares of this world,
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and will bee so preuentyng of things by their cunning and deceites, that they wil tast of nothing that is heauenly:
and will be so preventing of things by their cunning and Deceits, that they will taste of nothing that is heavenly:
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and other some will bee so brutishe as that it is impossible for a man to enter into their mindes, to shewe them any doctrine.
and other Some will be so brutish as that it is impossible for a man to enter into their minds, to show them any Doctrine.
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And therefore, when wée sée all this geare, let vs make this reckoning, that although the Gospell bée preached,
And Therefore, when we see all this gear, let us make this reckoning, that although the Gospel been preached,
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and that the voice of GOD resoundeth and ringeth throughout the worlde, yet will a great number of people be no changelinges out continue as they were,
and that the voice of GOD resoundeth and ring throughout the world, yet will a great number of people be no changelings out continue as they were,
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so that all doctrine shal lye dead to them as it were. And thus much for this point.
so that all Doctrine shall lie dead to them as it were. And thus much for this point.
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Wée sée also, that the beléeuing number is very smal.
We see also, that the believing number is very small.
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And therefore we are to beware howe wee become wanton, but let vs rather vnderstande, that whatsoeuer god hath spokē, he will performe.
And Therefore we Are to beware how we become wanton, but let us rather understand, that whatsoever god hath spoken, he will perform.
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And in ye mean time, we should be the carefuller to shroude our selues vnder his wings, by reason that the worlde at this day is full of wickednes and rebellion In very déede, wee ought to stande in feare, and walke more carefully.
And in you mean time, we should be the carefuller to shroud our selves under his wings, by reason that the world At this day is full of wickedness and rebellion In very deed, we ought to stand in Fear, and walk more carefully.
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For, if all men were well giuen to serue God, wee shoulde haue good examples on euery side, which shoulde sufficiently stirre vs vp, very valiantly for our partes, to bestowe our selues,
For, if all men were well given to serve God, we should have good Examples on every side, which should sufficiently stir us up, very valiantly for our parts, to bestow our selves,
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but when it is saide, that the greatest number of those which come to heare the Gospell preached, shall liue like Diuels,
but when it is said, that the greatest number of those which come to hear the Gospel preached, shall live like Devils,
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and nothing els to be found amongst them but dissolutenesse and wantonnesse, so that a man woulde thinke that the world had conspired to estrange vs quite and cleane from God,
and nothing Else to be found among them but dissoluteness and wantonness, so that a man would think that the world had conspired to estrange us quite and clean from God,
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then had we most neede to walke in trembling and in feare, For, if God myraculously preserued vs not, what would become of it? And therfore, let all such as meane to stand to the gospel, prepare thēselues to withstād the like occasions:
then had we most need to walk in trembling and in Fear, For, if God miraculously preserved us not, what would become of it? And Therefore, let all such as mean to stand to the gospel, prepare themselves to withstand the like occasions:
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although we see that other men do not their duties as they ought, yet let vs take héede that we turne not aside:
although we see that other men do not their duties as they ought, yet let us take heed that we turn not aside:
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But let vs when we sée the whole worlde treade the word of God vnder foote, sticke to it,
But let us when we see the Whole world tread the word of God under foot, stick to it,
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and not that onely, but let vs so much the more duetifully submit our selues vnto our God,
and not that only, but let us so much the more dutifully submit our selves unto our God,
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whenas wee see that offences and euill examples, might giue vs occasion to slyde away from him,
whenas we see that offences and evil Examples, might give us occasion to slide away from him,
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and continue in the Gospell whereunto God hath called vs. Thus we sée what it is that wee haue to consider of the Prophetes crying out,
and continue in the Gospel whereunto God hath called us Thus we see what it is that we have to Consider of the prophets crying out,
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when hee sayeth, who will beleeue our doctrine? For, hee presupposeth that the number of thē will be thinne sowen:
when he Saith, who will believe our Doctrine? For, he presupposeth that the number of them will be thin sown:
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and whenas the Gospell shall be published ouer the face of the whole earth, if wée looke what great effect it hath wrought, we shall find, that it hath taken déepe roote but in a very fewe,
and whenas the Gospel shall be published over the face of the Whole earth, if we look what great Effect it hath wrought, we shall find, that it hath taken deep root but in a very few,
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for the reformation and bettering of their life, forsaking thē selues, and consecrating them wholy vnto God:
for the Reformation and bettering of their life, forsaking them selves, and consecrating them wholly unto God:
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wée shall sée, I say, very fewe suche.
we shall see, I say, very few such.
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But hée setteth downe by the way, the cause which at this present wee cannot handle:
But he sets down by the Way, the cause which At this present we cannot handle:
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to wit, that in it wee shoulde also note that faith is an especiall gifte of God,
to wit, that in it we should also note that faith is an especial gift of God,
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and that to haue our eares beaten with the doctrine is not al, that is required:
and that to have our ears beaten with the Doctrine is not all, that is required:
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but God must also touch vs, and so worke in vs by his secrete power,
but God must also touch us, and so work in us by his secret power,
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as that we may be drawne to him, and be edified by the preaching which is deliuered vnto vs. Howbeit because we cannot goe forward with it at this present,
as that we may be drawn to him, and be edified by the preaching which is Delivered unto us Howbeit Because we cannot go forward with it At this present,
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therefore we will reserue it vntyll another time.
Therefore we will reserve it until Another time.
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Nowe let vs fall downe before the Maiestie of our good God, and acknowledge our offences, beseeching him to make vs more and more to féele them:
Now let us fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him to make us more and more to feel them:
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that we may come vnto him so repentant as that we neuer cease all our life long to labour for it,
that we may come unto him so repentant as that we never cease all our life long to labour for it,
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vntill such time as all our corruptions, vices, and wicked lustes be abolished and wee bee deliuered of them by his holy spirite looking after nothing els but the glorifiyng of our God.
until such time as all our corruptions, vices, and wicked lusts be abolished and we be Delivered of them by his holy Spirit looking After nothing Else but the glorifying of our God.
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And because he would haue all prayse rendered vnto him in the person and mediation of his onely Sonne, let vs beséech him, that wee may all moste humbly imbrace this Redéemer which is offered vs:
And Because he would have all praise rendered unto him in the person and mediation of his only Son, let us beseech him, that we may all most humbly embrace this Redeemer which is offered us:
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and in the meane while bée so mortified, as that we may bée exalted to that Maiesty which hée hath giuen vs,
and in the mean while been so mortified, as that we may been exalted to that Majesty which he hath given us,
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for the partaking of the life purchased by him for vs. That it woulde please him to bestowe this grace not onely vpon vs,
for the partaking of the life purchased by him for us That it would please him to bestow this grace not only upon us,
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but vpon all people and nations of the earth. &c.
but upon all people and Nations of the earth. etc.
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The second Sermon of the Prophesie of Christe. Isaiah. liii.
The second Sermon of the Prophesy of Christ. Isaiah. liii.
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1 WHO will beleeue our report? And to whom is the grace of the Lord reueiled? But he shall grow vp before him as a braunche,
1 WHO will believe our report? And to whom is the grace of the Lord revealed? But he shall grow up before him as a branch,
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and as a roote out of a dry grounde. 2 Hee hath neither forme nor beautie:
and as a root out of a dry ground. 2 He hath neither Form nor beauty:
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When wee shall see him, there shall bee in no forme that we should desire him.
When we shall see him, there shall be in no Form that we should desire him.
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3 Hee is dispised and reiected of men: Hee is a man full of sorowes, and hath experience of infirmities:
3 He is despised and rejected of men: He is a man full of sorrows, and hath experience of infirmities:
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We hyd as it were our faces from him: he was despised, and wee esteemed him not.
We hid as it were our faces from him: he was despised, and we esteemed him not.
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4 Surely, hee hath borne our infirmities, and carryed our sorrowes: yet we did iudge him as plagued and smitten of God, and humbled.
4 Surely, he hath born our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled.
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WE haue already begunne to treatise and say, that although the Gospell shoulde bée published throughout the face of the whole earth,
WE have already begun to treatise and say, that although the Gospel should been published throughout the face of the Whole earth,
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yet, yt it should be very hardly receiued, & intreated, by the greatest number:
yet, that it should be very hardly received, & entreated, by the greatest number:
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which thing the Prophet hath also so declared, to the end the children of God might not bée abashed,
which thing the Prophet hath also so declared, to the end the children of God might not been abashed,
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whenas they sée the faithlesnesse of such as haue had their eares beaten with the doctrine of saluation,
whenas they see the faithlesnesse of such as have had their ears beaten with the Doctrine of salvation,
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and yet haue cared no whit at all for the same.
and yet have cared no whit At all for the same.
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And is not this a strange kinde of dealing, that when God as much as is possible calleth vs vnto himselfe,
And is not this a strange kind of dealing, that when God as much as is possible calls us unto himself,
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and laboureth so gently and graciously to winne vs, that we should peruersly drawe our heades out of the collor as wée say,
and Laboureth so gently and graciously to win us, that we should perversely draw our Heads out of the colour as we say,
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and euen for the very nonce refuse to receiue the benefite thus offered vnto vs? A man woulde thinke, that this were an impossible thing:
and even for the very nonce refuse to receive the benefit thus offered unto us? A man would think, that this were an impossible thing:
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and yet wée dayly sée it by experience.
and yet we daily see it by experience.
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Loe here why it is that the Prophet cryeth out, whenas God, as it were, by the sound of a trūpet would publish his Gospel,
Loe Here why it is that the Prophet Cries out, whenas God, as it were, by the found of a trumpet would publish his Gospel,
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& yet yt there should be notwithstanding so fewe beléeuers, hée addeth the reason, that it was very méete that God should shew forth his power, to graunt faith vnto those which naturally would be faithlesse.
& yet that there should be notwithstanding so few believers, he adds the reason, that it was very meet that God should show forth his power, to grant faith unto those which naturally would be faithless.
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What is the cause that wée sée so many people reiect, loath, & cōceiue so great an hatred against the Gospell,
What is the cause that we see so many people reject, loath, & conceive so great an hatred against the Gospel,
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& had rather be like vnto them which so set thēselues against God, then quiethly come néere him? What is the cause, I say? Forsooth, nothing els but yt we imagine we haue faith tied to our gyrdels.
& had rather be like unto them which so Set themselves against God, then quiethly come near him? What is the cause, I say? Forsooth, nothing Else but that we imagine we have faith tied to our girdles.
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Howbeit, the Prophet telleth vs another maner of thing, for he saith, that although god cōmaūded that his word should be published to all both good & bad,
Howbeit, the Prophet Telleth us Another manner of thing, for he Says, that although god commanded that his word should be published to all both good & bad,
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yet worketh hée such a secrete effect in his chosen, as if he made thē féele his arme & power.
yet works he such a secret Effect in his chosen, as if he made them feel his arm & power.
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And therefore let this bée our obseruation, that whensoeuer the Gospell is preached, it wyll bée but as an vnprofitable sounde,
And Therefore let this been our observation, that whensoever the Gospel is preached, it will been but as an unprofitable sound,
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vntyll such time as our Lorde sheweth that it is hée him selfe which speaketh: neither bestoweth hee this benefite vpon all men.
until such time as our Lord shows that it is he him self which speaks: neither bestoweth he this benefit upon all men.
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Thus wee see, the power of GOD to bee hidde from the reprobate and therfore, that this priuiledge belongeth but to a few, whō he hath chosen & adopted to attaine to euerlasting life, whenas hée telleth them that the Gospell is the doctrine of saluation:
Thus we see, the power of GOD to be hid from the Reprobate and Therefore, that this privilege belongeth but to a few, whom he hath chosen & adopted to attain to everlasting life, whenas he Telleth them that the Gospel is the Doctrine of salvation:
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and a most infallible trueth, whereto they must sticke. Thus we sée in summe, the meaning of the Prophet in this place.
and a most infallible truth, whereto they must stick. Thus we see in sum, the meaning of the Prophet in this place.
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Nowe we must heereupō, be fensed & armed against this obiect which the diuel setteth before our eyes,
Now we must hereupon, be fenced & armed against this Object which the Devil sets before our eyes,
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whēas we sée such a mightie number of people withstand the Gospel, euen of the greatest and highest in calling:
whenas we see such a mighty number of people withstand the Gospel, even of the greatest and highest in calling:
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for thē we think it, as a mā would say, not to be ye worde of God.
for them we think it, as a man would say, not to be the word of God.
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And why so? verily, because we depend too too much vpon mē, thus we sée howe weake and vnstable our faith is.
And why so? verily, Because we depend too too much upon men, thus we see how weak and unstable our faith is.
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And therefore let vs ouercome the worlde, and let vs vnderstand that when God speaketh, we must submit our selues vnto him:
And Therefore let us overcome the world, and let us understand that when God speaks, we must submit our selves unto him:
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and although none will accompanie vs héerein, but bée all against vs, yet let vs for al that, be contented to receiue with a pure and cleane faith, whatsoeuer God speaketh vnto vs.
and although none will accompany us herein, but been all against us, yet let us for all that, be contented to receive with a pure and clean faith, whatsoever God speaks unto us
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Moreouer, to the end we might not be abashed to sée men so wickedly bent as to fight against their God,
Moreover, to the end we might not be abashed to see men so wickedly bent as to fight against their God,
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yea euen their Creator, & Redéemer, let vs therefore vnderstande, that faith is not giuen to all men,
yea even their Creator, & Redeemer, let us Therefore understand, that faith is not given to all men,
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but is a singuler gift which God hath reserued as a precious Iewell for his elect and chosen:
but is a singular gift which God hath reserved as a precious Jewel for his elect and chosen:
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and although we vnderstande that our duetie is to cleaue vnto him, yet let vs, notwithstanding know, that euery of vs hath not faith of our owne proper motion,
and although we understand that our duty is to cleave unto him, yet let us, notwithstanding know, that every of us hath not faith of our own proper motion,
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but that God hath inlightened vs, & made vs sée by his holy spirite and in thus doing hath shewed his power:
but that God hath enlightened us, & made us see by his holy Spirit and in thus doing hath showed his power:
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that is to say, hath giuē vs such a liuely féeling thereof in our heartes,
that is to say, hath given us such a lively feeling thereof in our hearts,
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as that we may very wel know yt the Gospell is not of men, but frō him.
as that we may very well know that the Gospel is not of men, but from him.
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And this is the effect which we are to consider of out of this place.
And this is the Effect which we Are to Consider of out of this place.
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To be short, let vs boldly set our selues against the faithlesnes & stubbornes of all such as are the enimies of God,
To be short, let us boldly Set our selves against the faithlessness & stubborns of all such as Are the enemies of God,
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& let vs march on, whither soeuer he calleth vs, & receiue the benefit which he offereth vs, to ye end we may be found blameles of this vnthākfulnes, wherof the Prophet accuseth & condēneth héere, all such as would not obey the doctrine of the Gospell.
& let us march on, whither soever he calls us, & receive the benefit which he Offereth us, to you end we may be found blameless of this unthankfulness, whereof the Prophet Accuseth & Condemneth Here, all such as would not obey the Doctrine of the Gospel.
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Nowe héereupon he sheweth that they vouchsafed not to beléeue Iesus Christ, because they sée him as a forlorne and cōtemptible man.
Now hereupon he shows that they vouchsafed not to believe Iesus christ, Because they see him as a forlorn and contemptible man.
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We know that our Lord Iesus Christ is called the stone of offence and stumbling blocke, We know that our Lord Iesus christ is called the stone of offence and stumbling block,
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because the worde stumbled at him. And yet God his father gaue him to vs for another vse:
Because the word stumbled At him. And yet God his father gave him to us for Another use:
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which is, that wée might bée grounded vpon his fauour and grace, and as a stone vppon which wee myght all stande:
which is, that we might been grounded upon his favour and grace, and as a stone upon which we might all stand:
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because there is none other sure stay, but hée.
Because there is none other sure stay, but he.
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And therefore wée stand all in réeling maner, and Hell mouth is wide open to swallowe vs vp.
And Therefore we stand all in reeling manner, and Hell Mouth is wide open to swallow us up.
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Thus wée sée that our saluation hath no sure ground worke in this worlde, and therefore must we stay our selues vpon our Lorde Iesus Christe.
Thus we see that our salvation hath no sure ground work in this world, and Therefore must we stay our selves upon our Lord Iesus Christ.
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Wherefore, sée why it is saide, That he shoulde be placed as a precious stone, vpon which the Temple of God shoulde bée built, Wherefore, see why it is said, That he should be placed as a precious stone, upon which the Temple of God should been built,
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and such a sure stone as shoulde bee able to beare the whole building, the Prophet also furder saith, that he shoulde be a stumbling stone vnto the kingdome of Iuda,
and such a sure stone as should be able to bear the Whole building, the Prophet also further Says, that he should be a stumbling stone unto the Kingdom of Iuda,
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and to the house of Israel. And according héereunto:
and to the house of Israel. And according hereunto:
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it is nowe saide that he shalbe as A small twigge, and as a roote comming out of a dry and barren grounde:
it is now said that he shall as A small twig, and as a root coming out of a dry and barren ground:
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And that when he should be séene, no man shoulde once vouchsafe to looke on him:
And that when he should be seen, no man should once vouchsafe to look on him:
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but that euery man shoulde turne away his face from him, and abhorre him. Wée see nowe, that there are but a fewe which will beléeue the Gospel:
but that every man should turn away his face from him, and abhor him. We see now, that there Are but a few which will believe the Gospel:
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for wée séeke continually to make a goodly outwarde shew, and would gladly that all shoulde bée séene and come to light.
for we seek continually to make a goodly outward show, and would gladly that all should been seen and come to Light.
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Nowe, the dealing of the Lorde God was after another maner, when he ment to redéeme vs:
Now, the dealing of the Lord God was After Another manner, when he meant to Redeem us:
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For, (as Saint Paule saith) because the worlde woulde not benefite it selfe by the wisedome of God,
For, (as Saint Paul Says) Because the world would not benefit it self by the Wisdom of God,
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whenas he in such sorte shewed himselfe the Creator, as that the very beholding of the heauen & the earth might haue sufficiently made it to haue come vnto him, hee then made an alteration in the worlde,
whenas he in such sort showed himself the Creator, as that the very beholding of the heaven & the earth might have sufficiently made it to have come unto him, he then made an alteration in the world,
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and hath vsed as it were, a certaine kinde of foolishenesse to teache vs For, (as I haue saide) wée shoulde haue beene taught by the wonderfull wisedome of God, which appeared both in the heauens and in the earth vnto the whole worlde,
and hath used as it were, a certain kind of foolishenesse to teach us For, (as I have said) we should have been taught by the wonderful Wisdom of God, which appeared both in the heavens and in the earth unto the Whole world,
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but wee haue béen ouer blockishe théerein.
but we have been over blockish théerein.
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And therefore God hath vsed a kinde of foolishnesse, when as he sent his onely sonne, who submitted himselfe to all our infirmities, whom the worlde refused,
And Therefore God hath used a kind of foolishness, when as he sent his only son, who submitted himself to all our infirmities, whom the world refused,
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and being borne in a Stable, lead all the dayes of his life like a miserable poore handicraftes man:
and being born in a Stable, led all the days of his life like a miserable poor handicrafts man:
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and at last, wée sée that all men set themselues against him: and so raged, as that they detested and hated him, and to make fewe wordes, and well crucified him.
and At last, we see that all men Set themselves against him: and so raged, as that they detested and hated him, and to make few words, and well Crucified him.
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Now, this was a death which God cursed:
Now, this was a death which God cursed:
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and hée was not only disfigured with buffetting, spitting on, & crowned with thorne but also was accursed, being hanged betwéene two théeues,
and he was not only disfigured with Buffeting, spitting on, & crowned with thorn but also was accursed, being hanged between two thieves,
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as if hée had béene the most horrible villaine that euer was knowne or hearde of.
as if he had been the most horrible villain that ever was known or heard of.
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And this was a terrible kinde of death, because it was accursed by the law. We sée how fouly hee was disfigured:
And this was a terrible kind of death, Because it was accursed by the law. We see how foully he was disfigured:
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which was the very meane why he became a stumbling blocke vnto the worlde. And therefore, the Prophet namely saith that they would not beléeue the Gospell:
which was the very mean why he became a stumbling block unto the world. And Therefore, the Prophet namely Says that they would not believe the Gospel:
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because the world could not conceiue it to bée a reasonable thing, neither yet •llow, that the only Sonne of God, the very glory of the Lorde, shoulde bée put to such shame and rebuke:
Because the world could not conceive it to been a reasonable thing, neither yet •llow, that the only Son of God, the very glory of the Lord, should been put to such shame and rebuke:
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This eternall counsell of God, which was from the beginning, coulde neuer sinke into their braine.
This Eternal counsel of God, which was from the beginning, could never sink into their brain.
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And thus wée sée the meaning of the Prophet.
And thus we see the meaning of the Prophet.
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Now it is hereupō said notwithstanding That he shalbe exalted. Although at the first there is no shewe of it, yet God will increase him:
Now it is hereupon said notwithstanding That he shall exalted. Although At the First there is no show of it, yet God will increase him:
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and they shall sée, saith he, euen before their faces, that although he was miserable and bare,
and they shall see, Says he, even before their faces, that although he was miserable and bore,
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& a poore twigge, yet that this was no let vnto his aduancement, nor to his glorious floorishing:
& a poor twig, yet that this was no let unto his advancement, nor to his glorious flourishing:
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because that God woulde put his hād & bring it to passe.
Because that God would put his hand & bring it to pass.
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And besides, he bringeth vs backe to our sinnes, that hee might take away our conceiued offence, by reason of the ouerthwartnes of our vnderstanding.
And beside, he brings us back to our Sins, that he might take away our conceived offence, by reason of the ouerthwartnes of our understanding.
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Wherfore, to the end we should not refuse to come vnto our Lord Iesus Christ, by séeing him thus disfigured, the Prophet sheweth vs the cause why.
Wherefore, to the end we should not refuse to come unto our Lord Iesus christ, by seeing him thus disfigured, the Prophet shows us the cause why.
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For, to say truely, if we come once to the acknowledging of our sinnes, and foorthwith conceiue of the wrath of god for the same,
For, to say truly, if we come once to the acknowledging of our Sins, and forthwith conceive of the wrath of god for the same,
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then shall we come to our Lord Iesus Christ, & desire him to helpe vs, & be so much the more earnest to receiue his death and passion:
then shall we come to our Lord Iesus christ, & desire him to help us, & be so much the more earnest to receive his death and passion:
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for wée must vnderstand, that it is the most necessary remedy that may be, for the euil that is in vs,
for we must understand, that it is the most necessary remedy that may be, for the evil that is in us,
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Thus in sume we sée here the procéeding of ye Prophet.
Thus in fume we see Here the proceeding of the Prophet.
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Now, when he maketh comparison betwéen our Lord Iesus Christ, and a smal twigge or braunch & a roote in a dry and barren ground it is to shew, that the beginnings should be base & of no valure,
Now, when he makes comparison between our Lord Iesus christ, and a small twig or branch & a root in a dry and barren ground it is to show, that the beginnings should be base & of no valour,
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so that all the worlde should scoffe & laugh at them.
so that all the world should scoff & laugh At them.
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In the eleuenth Chapter he compareth him vnto a sory twigge or braunch saying that he should come of the stocke of Isai Dauid his father.
In the Eleventh Chapter he compareth him unto a sorry twig or branch saying that he should come of the stock of Isaiah David his father.
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And therefore, because the kingly house was then base, and of no honour, hee said it shoulde be as sometimes it had béen, that Isai was a countrie man,
And Therefore, Because the kingly house was then base, and of no honour, he said it should be as sometime it had been, that Isaiah was a country man,
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& his children Neat heardes, & Shepheardes. This house in those dayes was nothing, and of no reputation:
& his children Neat herds, & Shepherds. This house in those days was nothing, and of no reputation:
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and besides, was like vnto the body of a trée lying on the groūd, which men troode vpon, and of no estimation.
and beside, was like unto the body of a tree lying on the ground, which men troode upon, and of no estimation.
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Iesus Christe then was like vnto a silly twigge or branche:
Iesus Christ then was like unto a silly twig or branch:
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But it is saide soone after, that hée should so wonderfully growe, as that hée shoulde ouershadowe the whole worlde.
But it is said soon After, that he should so wonderfully grow, as that he should overshadow the Whole world.
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Héere, the Prophet also sheweth, that it muste néedes bée that our Lorde Iesus shoulde bee thus contemptible at the first.
Here, the Prophet also shows, that it must needs been that our Lord Iesus should be thus contemptible At the First.
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For if this had not béen namely declared, they might very well haue béen offended, whenas they see our Lord Iesus Christ to be thus contemptible as touching the worlde.
For if this had not been namely declared, they might very well have been offended, whenas they see our Lord Iesus christ to be thus contemptible as touching the world.
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For it was saide, that one should cōtinually sit vpon the seat of Dauid, & that this kingdome should florish,
For it was said, that one should continually fit upon the seat of David, & that this Kingdom should flourish,
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although he held the Sun & Moone. And now behold, that this princely house was as it were razed & vtterly defaced:
although he held the Sun & Moon. And now behold, that this princely house was as it were razed & utterly defaced:
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& who would thinke that the promise should be accōplished in the persō of our Lord Iesus? For, there was no likelihood, that he should haue béen restored to ye princely estate,
& who would think that the promise should be accomplished in the person of our Lord Iesus? For, there was no likelihood, that he should have been restored to you princely estate,
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but whē it is said yt this house should as it were come to naught,
but when it is said that this house should as it were come to nought,
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& he of no more estimation, nor haue no more rule, & preheminence, & that it should be ashame,
& he of no more estimation, nor have no more Rule, & pre-eminence, & that it should be ashame,
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as a man would say, to sée such a destruction and confusion:
as a man would say, to see such a destruction and confusion:
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when the Prophetes, I say, haue told this much, then haue wee a very good entrée, to wit, Iesus Christ.
when the prophets, I say, have told this much, then have we a very good entree, to wit, Iesus christ.
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Neither must wee bee abashed, as at a strange & vnknowne thing, although our Lord Iesus Christ shewed himself, in so base a state and condition.
Neither must we be abashed, as At a strange & unknown thing, although our Lord Iesus christ showed himself, in so base a state and condition.
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For, to say the trueth, it is not in this place alone, that the holy Ghoste hath thus saide.
For, to say the truth, it is not in this place alone, that the holy Ghost hath thus said.
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Wée sée also what the Prophet Amos saith, That God will raise this seate, which before was ouerthrowne:
We see also what the Prophet Amos Says, That God will raise this seat, which before was overthrown:
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And this place is also set downe in the Acts of the Apostles, to declare that our Lorde Iesus Christe shall beginne to raigne,
And this place is also Set down in the Acts of the Apostles, to declare that our Lord Iesus Christ shall begin to Reign,
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when it shal please God to repare the things that were confounded.
when it shall please God to repare the things that were confounded.
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And namely it was said, that this kingdome, with the kingly crowne, shoulde be trode vnder foote as it were,
And namely it was said, that this Kingdom, with the kingly crown, should be trodden under foot as it were,
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and haue no head, vntill such time as the Redéemer were come into the worlde.
and have no head, until such time as the Redeemer were come into the world.
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And therefore all these thinges should confirme and strengthen vs, to the end these base beginnings of our Lorde Iesus Christe might not séeme strāge vnto vs. Moreouer, by this saying of a desert or barrē land, the Prophet meaneth, that it should séeme, that our Lorde Iesus should no more increase or grow vp,
And Therefore all these things should confirm and strengthen us, to the end these base beginnings of our Lord Iesus Christ might not seem strange unto us Moreover, by this saying of a desert or barren land, the Prophet means, that it should seem, that our Lord Iesus should no more increase or grow up,
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then a trée in the desert, where is neither moystnesse nor any goodnesse. Behold then he is like vnto a disfigured or yll fauoured trée, which wanteth nourishmente,
then a tree in the desert, where is neither moistness nor any Goodness. Behold then he is like unto a disfigured or ill favoured tree, which Wants nourishment,
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and the substance and moysture of the earth.
and the substance and moisture of the earth.
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Nowe, it is saide that Iesus Christe shalbe so from the beginning, expressing thereby that there shoulde be no meanes héere on earth to make him florish,
Now, it is said that Iesus Christ shall so from the beginning, expressing thereby that there should be no means Here on earth to make him flourish,
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but that he should be increased frō heauen, & that by the secrete power of God his Father:
but that he should be increased from heaven, & that by the secret power of God his Father:
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and not be ayded by the worlde, because it is altogether barren & fruitlesse.
and not be aided by the world, Because it is altogether barren & fruitless.
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And this was not only said of his byrth, but is also to be referred to the whole course of the Gospell.
And this was not only said of his birth, but is also to be referred to the Whole course of the Gospel.
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In déede, this was a signe that Iesus Christ was but a poore twig, whenas he could not get a place to be lodged amongst men,
In deed, this was a Signen that Iesus christ was but a poor twig, whenas he could not get a place to be lodged among men,
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but was like one that was banished & excluded frō all cōpany, & so poorely brought vp as euer was man.
but was like one that was banished & excluded from all company, & so poorly brought up as ever was man.
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And this was to prepare the hearts of the faithful to vnderstād that Iesus Christ should be reiected & contēned as touching the world:
And this was to prepare the hearts of the faithful to understand that Iesus christ should be rejected & contemned as touching the world:
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but the principal matter for thē to vnderstād was, whē he should come to preach the Gospel,
but the principal matter for them to understand was, when he should come to preach the Gospel,
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and execute the charge cōmitted vnto him by God his father.
and execute the charge committed unto him by God his father.
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For then they began to say, Is not this the Carpēters sonne, doe not we know his bringing vp? And in what schoole he hath learned to be so great a Doctor? And his kindred séeing him to be so extréemely hated, would haue made him beléeue yt hee had béen mad,
For then they began to say, Is not this the Carpenters son, do not we know his bringing up? And in what school he hath learned to be so great a Doctor? And his kindred seeing him to be so extremely hated, would have made him believe that he had been mad,
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& that he must be tied, & kept frō doing his duty, for feare the people would haue stoned thē all to death:
& that he must be tied, & kept from doing his duty, for Fear the people would have stoned them all to death:
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for they saw well enough that this malice would stretch it selfe foorth to the whole family & kindred,
for they saw well enough that this malice would stretch it self forth to the Whole family & kindred,
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And at last, behold Iesus Christ was crucified.
And At last, behold Iesus christ was Crucified.
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So that thē a man would haue thought the gospel had béen cléerely buried with him,
So that them a man would have Thought the gospel had been clearly buried with him,
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& the remembrance thereof quite put out.
& the remembrance thereof quite put out.
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Who would haue said that the Apostles had euer béen able thus to haue set foorth the doctrine of the Gospell:
Who would have said that the Apostles had ever been able thus to have Set forth the Doctrine of the Gospel:
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For, marke what simple men they were, such as neuer knew what learning meant, altogether vnacquainted with the holy scripture,
For, mark what simple men they were, such as never knew what learning meant, altogether unacquainted with the holy scripture,
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& vtterly without skill & abilitie:
& utterly without skill & ability:
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and besides, a refuse people, whō no man wold vouchsafe to heare, although in very déed they had spokē with ye tongues of Angels.
and beside, a refuse people, whom no man would vouchsafe to hear, although in very deed they had spoken with you tongues of Angels.
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And what is to be séen herein, but euē a very wildernes? wher are ye honorable shewes,
And what is to be seen herein, but even a very Wilderness? where Are you honourable shows,
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& preparatiōs, yt should make kings & princes to stoupe to ye gospel.
& preparations, that should make Kings & Princes to stoop to you gospel.
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For sooth, heere are none at al. But on the cōtrary part, behold naked swordes, fire & faggot, to stop the course therof.
For sooth, Here Are none At all But on the contrary part, behold naked swords, fire & faggot, to stop the course thereof.
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Wherfore, we right wel sée yt it was like vnto a smal graffe planted in a barrē land.
Wherefore, we right well see that it was like unto a small graft planted in a barren land.
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And who would say yt it should grow to be a trée to ouershadow all the world, vnder ye which euery mā might shroud himself? who was euer able to immagine this, séeing so vnlikely beginnings.
And who would say that it should grow to be a tree to overshadow all the world, under you which every man might shroud himself? who was ever able to imagine this, seeing so unlikely beginnings.
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Therefore it is not wtout cause yt the prophet Isaiah declareth, yt the world wc is too too much addicted to glory, wil neuer vouchsafe to looke vpon our Lord Iesus Christe,
Therefore it is not without cause that the Prophet Isaiah Declareth, that the world which is too too much addicted to glory, will never vouchsafe to look upon our Lord Iesus Christ,
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but rather despise him, because he is like vnto a little twigge & science of a trée taken out of a barren land, where was neither water, moysture, substance, or yet strength.
but rather despise him, Because he is like unto a little twig & science of a tree taken out of a barren land, where was neither water, moisture, substance, or yet strength.
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Now, this is namely laide before vs, to the end we might not bée drawne away through any such offence,
Now, this is namely laid before us, to the end we might not been drawn away through any such offence,
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but be able redily to come vnto our Lord Iesus Christ. And therefore, when wee heare after what sort the Gospell shalbe preached vnto the world,
but be able readily to come unto our Lord Iesus christ. And Therefore, when we hear After what sort the Gospel shall preached unto the world,
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and that we sée the like of it at this day:
and that we see the like of it At this day:
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to wit, that the church shalbe as a small handfull of rascall people, and that wée shalbe abhorred of all those that beare the greatest sway in the worlde, let not vs for al that be faint harted.
to wit, that the Church shall as a small handful of rascal people, and that we shall abhorred of all those that bear the greatest sway in the world, let not us for all that be faint hearted.
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For we sée how our Lord Iesus Christ appeared at ye first, & although his meaning is that his kingdome should bee conserued after this maner at this day,
For we see how our Lord Iesus christ appeared At you First, & although his meaning is that his Kingdom should be conserved After this manner At this day,
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yet let not that stay vs from yéelding our obedience vnto him.
yet let not that stay us from yielding our Obedience unto him.
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And since we know (as S. Paule saith) yt the foolishnesse of God hath surpassed the wisdom of man, let not vs be so arrogantly minded as to set our selues against it: And since we know (as S. Paul Says) that the foolishness of God hath surpassed the Wisdom of man, let not us be so arrogantly minded as to Set our selves against it:
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But let vs vnderstand that as God his meaning was to make his sonne of no reputation,
But let us understand that as God his meaning was to make his son of no reputation,
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so likewise entended he to exalt him aboue the heauens:
so likewise intended he to exalt him above the heavens:
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and let not vs finde fault with that which he hath ordeined in his secrete counsel, but therein rest our selues.
and let not us find fault with that which he hath ordained in his secret counsel, but therein rest our selves.
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Moreouer, let vs well cōsider of these words, That he shall sprout vp before him.
Moreover, let us well Consider of these words, That he shall sprout up before him.
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For, if we, through our pride and disdaine, think to tread Iesus Christe vnderfoote, & kéepe him vnder, we deceiue our selues:
For, if we, through our pride and disdain, think to tread Iesus Christ underfoot, & keep him under, we deceive our selves:
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because he shal grow vp in despite of mans incredulitie, malice, vnthankfulnesse, and enmitie, but it shall be, before God. It is true also, that he groweth vp aswell before the faithfull:
Because he shall grow up in despite of men incredulity, malice, unthankfulness, and enmity, but it shall be, before God. It is true also, that he grows up aswell before the faithful:
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because they must obediently worship him, & acknowledge that the excellēt name which god hath giuē him, is worthie to haue euery knée bow vnto it.
Because they must obediently worship him, & acknowledge that the excellent name which god hath given him, is worthy to have every knee bow unto it.
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But the Prophet hath namely said, that hee shall grow vp before God, setting héere a ballance as it were betwéene such mē as goe about to ouerthrow & suppresse the glory of our Lord Iesus Christ:
But the Prophet hath namely said, that he shall grow up before God, setting Here a balance as it were between such men as go about to overthrow & suppress the glory of our Lord Iesus christ:
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and besides, God his father who will giue him his hād, wil bring it so to passe,
and beside, God his father who will give him his hand, will bring it so to pass,
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as yt nothing shalbe able to kéepe him frō attaining vnto the fruite of his glory and Maiestie, whereunto hee is called.
as that nothing shall able to keep him from attaining unto the fruit of his glory and Majesty, whereunto he is called.
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Thus wee sée the very naturall and true meaning of these wordes, That to the outward shewe, our Lorde Iesus is but as a twigge, in a dry or barren grounde,
Thus we see the very natural and true meaning of these words, That to the outward show, our Lord Iesus is but as a twig, in a dry or barren ground,
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because there is no meanes in this worlde to make him growe vp: and yet bée as be may, he shal growe vp.
Because there is no means in this world to make him grow up: and yet been as be may, he shall grow up.
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But how? Forsooth, euen before God.
But how? Forsooth, even before God.
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And therefore, let it not dismay vs, when wée shall sée men make a iest at the Gospell,
And Therefore, let it not dismay us, when we shall see men make a jest At the Gospel,
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& to become as a flaunderous and shamefull thing, by reason of the pride of the faithlesse:
& to become as a slanderous and shameful thing, by reason of the pride of the faithless:
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But when wée shall sée the enimies of the trueth ware to arrogant, and lift vp their hornes against our Lorde Iesus Christ,
But when we shall see the enemies of the truth beware to arrogant, and lift up their horns against our Lord Iesus christ,
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and furiously fight against him, let vs turne away our faces from it:
and furiously fight against him, let us turn away our faces from it:
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and not be so foolishe as to set light by the sonne of God, because it is not the blinde,
and not be so foolish as to Set Light by the son of God, Because it is not the blind,
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& such as Satan possesseth, and who are altogether bewitched, that doe praise and magnifie him and his worthines:
& such as Satan Possesses, and who Are altogether bewitched, that do praise and magnify him and his worthiness:
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but let vs rather looke vnto God, and then shall wée be throughly instructed in our faith.
but let us rather look unto God, and then shall we be thoroughly instructed in our faith.
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For since Iesus Christe so groweth vp before God his Father, it is good reason that we for our partes shoulde magnifie him,
For since Iesus Christ so grows up before God his Father, it is good reason that we for our parts should magnify him,
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and yéelde him the honour that belongeth vnto him:
and yield him the honour that belongeth unto him:
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To bée short, let vs learne to stay our selues wholy vpon god, & thē we may boldly & fréely stand against all the world.
To been short, let us Learn to stay our selves wholly upon god, & them we may boldly & freely stand against all the world.
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And although there bee no reckoning made of the word of God, yet let vs yéeld our obedience vnto it as it were vnto himselfe.
And although there be no reckoning made of the word of God, yet let us yield our Obedience unto it as it were unto himself.
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And why so? Forsooth because that God should be far dearer vnto vs then an infinite number of those gainesayers which would withdrawe vs from comming vnto our Lorde Iesus Christ.
And why so? Forsooth Because that God should be Far Dearer unto us then an infinite number of those gainsayers which would withdraw us from coming unto our Lord Iesus christ.
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And this is a very necessary point for vs euen at this day:
And this is a very necessary point for us even At this day:
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For (as wée haue saide) we sée that the mightiest and wisest men of this worlde, fight notwithstanding against the Gospell,
For (as we have said) we see that the Mightiest and Wisest men of this world, fight notwithstanding against the Gospel,
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yea euen they which are not contented to be called Christians only, but which also will be aboue all others, in the highest degrées,
yea even they which Are not contented to be called Christians only, but which also will be above all Others, in the highest Degrees,
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and yet are these men, I say, but Satans supporters to abolish the trueth of God,
and yet Are these men, I say, but Satan supporters to Abolah the truth of God,
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& such as set thēselues against our Lorde Iesus Christ & his word.
& such as Set themselves against our Lord Iesus christ & his word.
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If this, I say, feare vs let vs consider wel of ye which is héere said, That if we sée men so obstinate & hard harted,
If this, I say, Fear us let us Consider well of you which is Here said, That if we see men so obstinate & hard hearted,
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as that they wil not receiue the sonne of God when he offereth himselfe vnto them, wée ought to set our selues against euen the mightiest of thē:
as that they will not receive the son of God when he Offereth himself unto them, we ought to Set our selves against even the Mightiest of them:
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because then are but doung in respect of God.
Because then Are but dung in respect of God.
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In very déede, as for the present time, they are of so great Maiestie as that to our séeming all the world should bowe & tremble before thē:
In very deed, as for the present time, they Are of so great Majesty as that to our seeming all the world should bow & tremble before them:
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But if we would lift vp our mindes vnto God, & looke vnto him, wtout doubt wee woulde care no more for al these fray baggles, then for a rush.
But if we would lift up our minds unto God, & look unto him, without doubt we would care no more for all these fray baggles, then for a rush.
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Thus we sée how we should lift vp our faith to the end yt nothing which is héere below, might bee any let why Iesus Christ should not rule ouer vs. And this is it which we haue to cōsider of in this place.
Thus we see how we should lift up our faith to the end that nothing which is Here below, might be any let why Iesus christ should not Rule over us And this is it which we have to Consider of in this place.
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But because God worketh after a strange & incomprehensible maner, it shoulde confirme vs a great deale the more.
But Because God works After a strange & incomprehensible manner, it should confirm us a great deal the more.
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For if the Gospell were preached by men of great estimation, so that kings and princes,
For if the Gospel were preached by men of great estimation, so that Kings and Princes,
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and al honourable estates euery where submitted thēselues vnto it, & that it might bee thus cōcluded whereunto we must sticke, This is the heauenly trueth which we must agrée vnto? And euery man is to fauour it,
and all honourable estates every where submitted themselves unto it, & that it might be thus concluded whereunto we must stick, This is the heavenly truth which we must agree unto? And every man is to favour it,
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and to put to all his force and substance. Nowe, this were like vnto a far groūd well tylled, planted with trées & vines,
and to put to all his force and substance. Now, this were like unto a Far ground well tilled, planted with trees & vines,
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& sowen with wheat, which at the world helpeth, & spareth for no cost. When land, then, is this tilled, & hath raine in due season:
& sown with wheat, which At the world Helpeth, & spares for no cost. When land, then, is this tilled, & hath rain in due season:
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and should continue so, euer after: and to be short, no cost to be spared: Why? Surely this were the very naturall & kindly handeling of ground:
and should continue so, ever After: and to be short, no cost to be spared: Why? Surely this were the very natural & kindly handling of ground:
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and therefore a man woulde thinke, that God had not put his hande herevnto.
and Therefore a man would think, that God had not put his hand hereunto.
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But when wée sée what disputations and resistances are at this day to oppresse the gospel,
But when we see what disputations and resistances Are At this day to oppress the gospel,
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& what a number of hired tongues for the same purpose (for not only the popish hypocrites at this day, let out their tongues like cōmon harlots to blaspheme God & his word,
& what a number of hired tongues for the same purpose (for not only the popish Hypocrites At this day, let out their tongues like Common harlots to Blaspheme God & his word,
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but also a many of curres euen amongst vs) yet shal we besides likewise see what crueltie they vse against the poore childrē of God, laying cōtinually strange platfourmes to the deuising of Edict, vpon Edict, to bring this doctrine vtterly to naught.
but also a many of curs even among us) yet shall we beside likewise see what cruelty they use against the poor children of God, laying continually strange platfourmes to the devising of Edict, upon Edict, to bring this Doctrine utterly to nought.
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We shall also sée at this day what vile and scornefull spéeches prophane men wil haue,
We shall also see At this day what vile and scornful Speeches profane men will have,
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because they would abolish al religion.
Because they would Abolah all Religion.
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And therefore when we looke vpon al these things we must néedes cōclude that God is aboue them al,
And Therefore when we look upon all these things we must needs conclude that God is above them all,
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& the doctrin victorious, & procéedeth frō him ▪ Wherfore, this ought to confirme vs, yt although we sée there is nothing in the world to aduaunce ye dominion of our Lord Iesus Christ,
& the Doctrine victorious, & Proceedeth from him ▪ Wherefore, this ought to confirm us, that although we see there is nothing in the world to advance you dominion of our Lord Iesus christ,
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& the doctrine of his gospel, but yt al things rather hinder it: yet notwithstanding, that it findeth an entrāce & kéepeth his course.
& the Doctrine of his gospel, but that all things rather hinder it: yet notwithstanding, that it finds an Entrance & Keepeth his course.
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In the meane while we are conuinced of vnthākfulnes, if we take any offence thereat, séeing God calleth vs vnto himself,
In the mean while we Are convinced of unthankfulness, if we take any offence thereat, seeing God calls us unto himself,
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& sheweth vs, that it is his hādy worke:
& shows us, that it is his handy work:
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and therefore we must necessarily conclude, that it is miraculous, to sée the gospel thus prosper.
and Therefore we must necessarily conclude, that it is miraculous, to see the gospel thus prosper.
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Thus we sée in summe, how we must put in practise this doctrin in these daies.
Thus we see in sum, how we must put in practice this Doctrine in these days.
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Yet there is somthing more, and that is this, that Iesus Christ must be disfigured. The Prophet hath already saide, That hee should be like vnto a small twigge:
Yet there is something more, and that is this, that Iesus christ must be disfigured. The Prophet hath already said, That he should be like unto a small twig:
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But that which is more, he should bee contemned, refused, & not once vouchsafed to be looked on,
But that which is more, he should be contemned, refused, & not once vouchsafed to be looked on,
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neither should there be any thing in him, that were to be desired.
neither should there be any thing in him, that were to be desired.
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And this is to declare, that our Lord Iesus Christ should, as we haue already said, be vily estéemed of the world,
And this is to declare, that our Lord Iesus christ should, as we have already said, be vily esteemed of the world,
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and suffer al reproch and shame, as if men had not onely forsaken him, but God also.
and suffer all reproach and shame, as if men had not only forsaken him, but God also.
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Now to séek our saluation, which is a thing so greatly to be desired, in him, in whom is no kinde of likelihood, this should seeme to be a great abuse.
Now to seek our salvation, which is a thing so greatly to be desired, in him, in whom is no kind of likelihood, this should seem to be a great abuse.
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And therefore, if we wil come to Iesus Christ, we must ouercome this tēptatiō.
And Therefore, if we will come to Iesus christ, we must overcome this temptation.
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Now, this is a very necessary point, first, bicause the Iewes looked for an earthly kingdō:
Now, this is a very necessary point, First, Because the Iewes looked for an earthly Kingdom:
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for this was so couetous & proud a natiō as yt they thought god could not shew himself merciful vnto thē except he heaped on thē great riches of ye worlde, yt they might liue gloriously, & in al pleasure:
for this was so covetous & proud a Nation as that they Thought god could not show himself merciful unto them except he heaped on them great riches of the world, that they might live gloriously, & in all pleasure:
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thus we sée, what a redemer it was yt they looked for:
thus we see, what a redeemer it was that they looked for:
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and yet had God throughly aduertised thē, that the redemer should be like vnto a litle twig whō ye world shuld refuse.
and yet had God thoroughly advertised them, that the redeemer should be like unto a little twig whom you world should refuse.
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And this admonitiō was not only necessary for thē, but also as necessary for vs euē at this day:
And this admonition was not only necessary for them, but also as necessary for us even At this day:
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for this offēce remained after ye resurrectiō of our Lord Iesus Christ, for S. Luke saith, yt the Gentiles made a mocke as it were, at Iesus Christ,
for this offence remained After you resurrection of our Lord Iesus christ, for S. Lycia Says, that the Gentiles made a mock as it were, At Iesus christ,
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& the Iewes were venimously & maliciously armed against him, & stumbled at him as at a stūbling stone.
& the Iewes were venimously & maliciously armed against him, & stumbled At him as At a stumbling stone.
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And of these exāples, we haue ynough euen at this day with vs. Wée are therfore to consider so much the more of this doctrine, that is, that it must néedes bée that the sonne of God must be thus mishappen,
And of these Examples, we have enough even At this day with us We Are Therefore to Consider so much the more of this Doctrine, that is, that it must needs been that the son of God must be thus mishappen,
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and yll fauoured, and that there shoulde bée nothing in him woorthy commendation, in the sight of the worlde:
and ill favoured, and that there should been nothing in him worthy commendation, in the sighed of the world:
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for by the way, we must alwaies haue this note which S. Iohn speaketh of, that the glory of the sonne of God appeared in him:
for by the Way, we must always have this note which S. John speaks of, that the glory of the son of God appeared in him:
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howbeit ther were many blind fooles which neuer vnderstood thus much.
howbeit there were many blind Fools which never understood thus much.
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Now, when the Prophet Isaiah saieth, that Iesus Christ shalbée like a mishappen & forlorne man,
Now, when the Prophet Isaiah Saith, that Iesus christ shall like a mishappen & forlorn man,
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& ful of deformity, he signifieth héereby that it was impossible for a naturall man to vnderstande that hée was sent to saue them,
& full of deformity, he signifies hereby that it was impossible for a natural man to understand that he was sent to save them,
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& that hée should haue all power both of life and death, and that the fulnes of al righteousnesse, wisedome,
& that he should have all power both of life and death, and that the fullness of all righteousness, Wisdom,
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and holinesse shoulde bée in him no man, I say, was able to conceaue this in his head.
and holiness should been in him no man, I say, was able to conceive this in his head.
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Thus we sée how this place is to be taken:
Thus we see how this place is to be taken:
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For although our Lorde Iesus Christ had done many notable miracles which testified his heauēly power,
For although our Lord Iesus christ had done many notable Miracles which testified his heavenly power,
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yet for all that, he remayned stil disfigured and the faithlesse perceiued it neuer a whit.
yet for all that, he remained still disfigured and the faithless perceived it never a whit.
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And therefore this place of the Prophet hath fully béene accomplished, that there was no gloriousnes in Iesus Christ to draw mē to like of him.
And Therefore this place of the Prophet hath Fully been accomplished, that there was no gloriousness in Iesus christ to draw men to like of him.
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It is very rightly saide of the Psalmist, that he shuld be gloriously and beautifully lifted vp aboue al mankind:
It is very rightly said of the Psalmist, that he should be gloriously and beautifully lifted up above all mankind:
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But this is a spiritual beautifulnesse, accordingly as we haue already said, That the glorie of the sonne of God appeared in him:
But this is a spiritual beautifulness, accordingly as we have already said, That the glory of the son of God appeared in him:
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euen vnto al those that had had their eyes, and were able to sée him. Loe then how our Lord Iesus Christ hath surpassed all men in beautie:
even unto all those that had had their eyes, and were able to see him. Loe then how our Lord Iesus christ hath surpassed all men in beauty:
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because God had geuen him infallible markes & tokens, wherby hée might be known that he was in very déed, the liuely image of God his father.
Because God had given him infallible marks & tokens, whereby he might be known that he was in very deed, the lively image of God his father.
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We haue then sufficient reason ynough to magnifie our Lorde Iesus Christ: Howbeit the worlde knew it not. We have then sufficient reason enough to magnify our Lord Iesus christ: Howbeit the world knew it not.
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And so, we must come backe againe vnto the saying of the Prophet, that euery man hath turned his backe,
And so, we must come back again unto the saying of the Prophet, that every man hath turned his back,
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and closed vp his eyes, as against a most horrible and detestable thing.
and closed up his eyes, as against a most horrible and detestable thing.
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What? to seeke for lyfe in death? to trust to him that coulde not helpe himself? to séeke strength and power in him, that was so weake? what a thing were this? To be short, we al know,
What? to seek for life in death? to trust to him that could not help himself? to seek strength and power in him, that was so weak? what a thing were this? To be short, we all know,
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& haue had too too much experience in our selues, yt as our Lord Iesus Christ was abased in his death euē so wil our faith he cast downe headlong,
& have had too too much experience in our selves, that as our Lord Iesus christ was abased in his death even so will our faith he cast down headlong,
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if it be not vpholden from elswhere.
if it be not upholden from elsewhere.
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When there is any questiō of the setling our selues vpō our Lord Iesus Christ, in running,
When there is any question of the settling our selves upon our Lord Iesus christ, in running,
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& trusting fully & wholly to him, then this cōsideration cōmeth into our minds, what,
& trusting Fully & wholly to him, then this consideration comes into our minds, what,
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how be this? why he was so abased in his death, as yt a man would thinke al were marred, & cleane lost.
how be this? why he was so abased in his death, as that a man would think all were marred, & clean lost.
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Thē must wee haue recourse to this saying of the Prophet:
Them must we have recourse to this saying of the Prophet:
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that although hee was abased in his death, yet ye God exalted him aboue al the rest of his creatures.
that although he was abased in his death, yet you God exalted him above all the rest of his creatures.
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And thus must we lift vp our faith vnto the heauens.
And thus must we lift up our faith unto the heavens.
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But, hée as be may, let vs learne not to take any offence, at the crucifiyng of the sonne of God neither yet at the shames & slanders which he suffered in his owne person,
But, he as be may, let us Learn not to take any offence, At the crucifying of the son of God neither yet At the shames & slanders which he suffered in his own person,
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nor at the disdaining of his members at this day, and at all the reproches which are done vnto them in the whole world:
nor At the disdaining of his members At this day, and At all the Reproaches which Are done unto them in the Whole world:
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let not al these dooings, I say, withdraw vs frō continually remaining firme & constāt in ye faith of the Gospel,
let not all these doings, I say, withdraw us from continually remaining firm & constant in you faith of the Gospel,
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Now, because this cōbate or cōflict is hardly to be performed, marke why ye prophet bringeth vs back to ye reasō, why our Lord Iesus suffred:
Now, Because this combat or conflict is hardly to be performed, mark why you Prophet brings us back to you reason, why our Lord Iesus suffered:
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for, to say truly, it is impossible for vs to trust vnto ye sōne of god,
for, to say truly, it is impossible for us to trust unto you son of god,
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vntil such time as we are surely & certainly persuaded of the fruit & benefit which cōmeth vnto vs by his death & passiō.
until such time as we Are surely & Certainly persuaded of the fruit & benefit which comes unto us by his death & passion.
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And why so? forsooth, because at ye first sight (as I haue already said) a mā would cōdemne it to be a foolish thing, yt a mortal man should be the Author of life:
And why so? forsooth, Because At you First sighed (as I have already said) a man would condemn it to be a foolish thing, that a Mortal man should be the Author of life:
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4303
that he should die no simple death, but such a slanderous death, as God cursed, euen to be hanged as a théefe vpon the Gallow trée.
that he should die no simple death, but such a slanderous death, as God cursed, even to be hanged as a thief upon the Gallow tree.
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Now whē we shoulde sée all this geare, no doubt of it, wée should be brought into such a maruellous hatred of the matter,
Now when we should see all this gear, no doubt of it, we should be brought into such a marvelous hatred of the matter,
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4305
as that we should neuer be able to come vnto Iesus Christ, but héere is the rightest remedie that we haue, that we vnderstād why he died,
as that we should never be able to come unto Iesus christ, but Here is the Rightest remedy that we have, that we understand why he died,
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4306
how his death hath profited vs, & what benefit we haue receiued by it: & then wée shall auoyde all offences.
how his death hath profited us, & what benefit we have received by it: & then we shall avoid all offences.
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As for exāple, if griefe & sorrow oppresse my hearte, and doe beholde the onelie Sonne of God to bée,
As for Exampl, if grief & sorrow oppress my heart, and do behold the only Son of God to been,
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as it were, troade vnder foote, and abhorred of all men, I must néeds enter into a cōsideration with my selfe:
as it were, troad under foot, and abhorred of all men, I must needs enter into a consideration with my self:
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4309
For if I looke but only into Iesus Christ, I shal passe it ouer, & make no reckoning of it:
For if I look but only into Iesus christ, I shall pass it over, & make no reckoning of it:
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but if in the first place I looke vnto my selfe, & afterwarde come vnto him,
but if in the First place I look unto my self, & afterward come unto him,
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then shal I finde a good sauour and taste in his suffering.
then shall I find a good savour and taste in his suffering.
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And how so? Forsooth if I consider with my selfe that I am a miserable sinner,
And how so? Forsooth if I Consider with my self that I am a miserable sinner,
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and haue so prouoked the wrath of God against me, as that he is become mine enemy, and my Iudge:
and have so provoked the wrath of God against me, as that he is become mine enemy, and my Judge:
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4314
if then I thinke of my sinnes, and therevpon doe conceyue what an horrible and terrible thing the wrath of God is,
if then I think of my Sins, and thereupon do conceive what an horrible and terrible thing the wrath of God is,
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4315
and that hée is my iudge to cast mée into the bottomlesse pitte of hell,
and that he is my judge to cast me into the bottomless pit of hell,
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then will I begin to say, Goe to now, what meane hast thou to make an attonement betwéen God and thée? Art thou able any way to satisfie him, only for the least offence that thou hast committed against him? Alas no, thou arte no way able.
then will I begin to say, Go to now, what mean hast thou to make an atonement between God and thee? Art thou able any Way to satisfy him, only for the least offence that thou hast committed against him? Alas no, thou art no Way able.
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4317
Can I with trauelling by Sea and lande all the worlde ouer, be able to make recompence? Can the Angels of heauen helpe mée? No surely.
Can I with travelling by Sea and land all the world over, be able to make recompense? Can the Angels of heaven help me? No surely.
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Why then it is Iesus Christ alone that must appeare for mée in my name, & he must bée my pledge and warrant.
Why then it is Iesus christ alone that must appear for me in my name, & he must been my pledge and warrant.
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4319
Thus we sée that the death and passion of our Lorde Iesus Christ shalbee no more any foolishnesse vnto vs:
Thus we see that the death and passion of our Lord Iesus christ shalbe no more any foolishness unto us:
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but wee shall thinke that because wée were thus accursed, and had no remedie to find fauour at the handes of GOD,
but we shall think that Because we were thus accursed, and had no remedy to find favour At the hands of GOD,
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since we had so prouoked him to bée our enimie, it could not bée chosen but that wee must néeds bée eftsoones subiect to Satā & vnto his tiranny,
since we had so provoked him to been our enemy, it could not been chosen but that we must needs been eftsoons Subject to Satā & unto his tyranny,
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vntil such time as Iesus Christ had deliuered & quited vs of thē, Thus we sée how we should begin to magnifye the infinit goodnesse of this our God, which is an abhorring our sinnes,
until such time as Iesus christ had Delivered & quited us of them, Thus we see how we should begin to magnify the infinite Goodness of this our God, which is an abhorring our Sins,
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and by being a shamed of them as much as is possible.
and by being a shamed of them as much as is possible.
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We also sée how this imaginatiue offence and fond deuice of the death and passion of our Lord Iesus Christ, shall bee blotted out, to wit when we shal enter into the consideratiō of our selues,
We also see how this imaginative offence and found device of the death and passion of our Lord Iesus christ, shall be blotted out, to wit when we shall enter into the consideration of our selves,
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4325
and truly trie our sinnes, and acknowledge that we are so detestable vnto God, as that he him selfe must néedes come in the person of his sonne to make satisfaction for them,
and truly try our Sins, and acknowledge that we Are so detestable unto God, as that he him self must needs come in the person of his son to make satisfaction for them,
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& to repayre our iniquities, to the ende we might be reconciled vnto him.
& to repair our iniquities, to the end we might be reconciled unto him.
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And this is héere the order of the Prophet On the one side he sayeth, that Iesus Christ shall haue nether forme nor fashion,
And this is Here the order of the Prophet On the one side he Saith, that Iesus christ shall have neither Form nor fashion,
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and that nothing shall be founde in him worthy to bée desired.
and that nothing shall be found in him worthy to been desired.
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And that which is more, to sée him a farre of, would make a mans hart yarne.
And that which is more, to see him a Far of, would make a men heart yarn.
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Howbeit, when he had said all this, he addeth, Now, it was for our sins, that he was afflicted.
Howbeit, when he had said all this, he adds, Now, it was for our Sins, that he was afflicted.
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As if he had saide, Ah miserable blind soules, you make no reckoning of the sonne of God:
As if he had said, Ah miserable blind Souls, you make no reckoning of the son of God:
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yea and euery of you through your vnthankfulnesse shutteth the gate so hard vpon him-as that you are no way able to come néere him, to obtaine the saluation which he bringeth you.
yea and every of you through your unthankfulness shutteth the gate so hard upon him-as that you Are no Way able to come near him, to obtain the salvation which he brings you.
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And what should be the cause? truly, for that you haue not knowne your sins, that you might be humbled,
And what should be the cause? truly, for that you have not known your Sins, that you might be humbled,
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and because you are drowsy and blockish, and féede your selues with your vaine flatteries:
and Because you Are drowsy and blockish, and feed your selves with your vain flatteries:
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but looke into your miseries & corruptions, and then wyll you be ashamed of your state & conditiō,
but look into your misery's & corruptions, and then will you be ashamed of your state & condition,
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& acknowledge that you haue none other meane, but Iesus Christ alone to be your mediator, who taketh vpon his owne person, the thing which made you the enimies of God, who becommeth your pleadge,
& acknowledge that you have none other mean, but Iesus christ alone to be your Mediator, who Takes upon his own person, the thing which made you the enemies of God, who becomes your pledge,
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& maketh him selfe as a poore sinner, to lay vpon his own shoulders ye burthē of your sins.
& makes him self as a poor sinner, to lay upon his own shoulders you burden of your Sins.
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Now, when you shal think vpō all these things, thē wil you find some good sauor to submit your selues vnto ye sonne of God:
Now, when you shall think upon all these things, them will you find Some good savour to submit your selves unto you son of God:
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& not cleaue any more to your vain fantasies, nether yet be offended that Iesus Christ was thus bacely accompted of,
& not cleave any more to your vain fantasies, neither yet be offended that Iesus christ was thus basely accounted of,
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whenas you shall vnderstande in what condemnation you haue deserued, and the recompence and satisfaction due for ye same.
whenas you shall understand in what condemnation you have deserved, and the recompense and satisfaction due for you same.
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Moreouer, ye Prophet namly saith, we haue seene him, & disdained him, therby to declare, yt our Lord Iesus should not only be contēned & reiected of the smalest nūber of people,
Moreover, you Prophet namely Says, we have seen him, & disdained him, thereby to declare, that our Lord Iesus should not only be contemned & rejected of the Smallest number of people,
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but euen of the gretest nūber of his peculier people.
but even of the greatest number of his peculiar people.
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for whē ye prophet setteth hī in ye ranke of those which had refused our Lord Iesus, he had a regard vnto ye people of the Iewes, whereof he came:
for when you Prophet sets hī in you rank of those which had refused our Lord Iesus, he had a regard unto you people of the Iewes, whereof he Come:
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and he ment also, ouer and besides this, to shewe that this was the common opinion as a man would say, that Iesus Christ was reiected in all places.
and he meant also, over and beside this, to show that this was the Common opinion as a man would say, that Iesus christ was rejected in all places.
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And therefore we are so much the more surely armed, not to tie our selues to mens fantasies,
And Therefore we Are so much the more surely armed, not to tie our selves to men's fantasies,
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when as we shall not onely sée in this behalf hundreths of infidels, but also great troupes,
when as we shall not only see in this behalf hundredths of Infidels, but also great troops,
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and mightie armies, yea Myllions, that a man shall hardly finde thrée or foure amongst an hundreth, which will quietly submit them selues vnto our Lorde Iesus Christ:
and mighty armies, yea Myllions, that a man shall hardly find thrée or foure among an Hundredth, which will quietly submit them selves unto our Lord Iesus christ:
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and albeit we sée it to be thus, yet let vs for all that cleaue fast vnto him.
and albeit we see it to be thus, yet let us for all that cleave fast unto him.
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Thus we sée in summe, what we haue to cōsider of, in this place.
Thus we see in sum, what we have to Consider of, in this place.
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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:
For, if we should At this day come to voices, and a few weak people should behold it, what? would they say, There is but a small handful of men which believe the Gospel:
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howbeit, if they were the greater number, I could bée well contented to goe that way:
howbeit, if they were the greater number, I could been well contented to go that Way:
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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 for me, to thrust my self into so small a company, and forsake the greater multitude, what a folly were that? Now, the Prophet, to the end he might Cut the throat of these objections, Saith, that there would not be above foure or tenne At the most,
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but that all men for the more parte, woulde refuse to obey our Lorde Iesus Christ.
but that all men for the more part, would refuse to obey our Lord Iesus christ.
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And no doubt of it, his meaning was to finde fault perticulerly with the Iewes:
And no doubt of it, his meaning was to find fault particularly with the Iewes:
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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.
For we have already alleged out of the eight Chapter, that he should be a stumbling block to these two houses, to wit, to the tribe of Abraham.
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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.
We see then, that a man would have Thought that the people whom God had specially chosen to him self, must needs have known their Redeemer.
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For, to whom was Iesus Christ promised? Forsooth, euen to the Iewes:
For, to whom was Iesus christ promised? Forsooth, even to the Iewes:
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For it is saide, that he was the Minister of the Circumcision, to the ende hée might accomplishe the promises made vnto the Fathers.
For it is said, that he was the Minister of the Circumcision, to the end he might accomplish the promises made unto the Father's.
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And therefore the Iewes must néedes bée acquainted with Iesus Christ before he appeared vnto the worlde, and with ease receiue him: And Therefore the Iewes must needs been acquainted with Iesus christ before he appeared unto the world, and with ease receive him:
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Nowe, it is sayde, that the principall and chiefe builders refused him, to wyt, the Princes and heades of the people.
Now, it is said, that the principal and chief Builders refused him, to wit, the Princes and Heads of the people.
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And euen so fareth it at this day:
And even so fareth it At this day:
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For, not onely Turkes, and Infidelles refuse Iesus Christ, but also verie many false Christians in name:
For, not only Turks, and Infidels refuse Iesus christ, but also very many false Christians in name:
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yea, and wée shall haue numbers that professe the Gospell, who many tymes, become prophane,
yea, and we shall have numbers that profess the Gospel, who many times, become profane,
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and villainous scorners of God, and woulde gladly that all the doctrine of saluation were clearely abolished:
and villainous Scorner's of God, and would gladly that all the Doctrine of salvation were clearly abolished:
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for the shewe that they make of it, is onely for the shame of men.
for the show that they make of it, is only for the shame of men.
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But howeuer it is, we are sure of this, that Iesus Christ shall be refused and contemned:
But however it is, we Are sure of this, that Iesus christ shall be refused and contemned:
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and if it had not béen so foretold of, our fayth might very wel haue bin shaken.
and if it had not been so foretold of, our faith might very well have been shaken.
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But this saying of Isaiah is a verie good staffe for vs to leane vnto,
But this saying of Isaiah is a very good staff for us to lean unto,
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euen as vnto a sure rock, when as we sée all the worlde thus stumble at him,
even as unto a sure rock, when as we see all the world thus Stumble At him,
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as to sée some, to set them selues furiously against him & his doctrine, some to scorne him,
as to see Some, to Set them selves furiously against him & his Doctrine, Some to scorn him,
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and put out their tongues to speake euill of all religion. But yet let vs notwithstanding, constantly perseuere in our Fayth.
and put out their tongues to speak evil of all Religion. But yet let us notwithstanding, constantly persevere in our Faith.
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Surely, it is greatly to be wished for, that we might sée Iesus Christ a far off,
Surely, it is greatly to be wished for, that we might see Iesus christ a Far off,
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and submit our selues vnto him, because hée is the true Glasse and patterne of al holines.
and submit our selves unto him, Because he is the true Glass and pattern of all holiness.
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Howbeit, the more we sée the world refuse him, the greater ought our fayth to be.
Howbeit, the more we see the world refuse him, the greater ought our faith to be.
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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 how is it possible for us to discern, that Iesus christ is the Redeemer of the world? Forsooth, let us Consider what all the prophets have said of him.
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For, to say truely, this is the onely Glasse, wherein we must beholde the onely Sonne of God:
For, to say truly, this is the only Glass, wherein we must behold the only Son of God:
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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,
For, behold the true testimonies which God hath sent down from heaven to Set a sure mark of him, that should be the Redeemer, to wit, that all the world should forsake him,
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and euery man lift him selfe vp against him.
and every man lift him self up against him.
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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 Therefore since it is so, let us receive him with this condition, and not doubt, that although it Seemeth to us, that we should be utterly overthrown,
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and troad vnder foote through the boldnesse and pride of the vngodly, yet that God will magnifie our Lorde Iesus Christ,
and troad under foot through the boldness and pride of the ungodly, yet that God will magnify our Lord Iesus christ,
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and so strengthen our fayth by his holie spirit, as that it shall haue victorie vnto the end:
and so strengthen our faith by his holy Spirit, as that it shall have victory unto the end:
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and that as our Lorde Iesus hath ouercome the Deuill, as in the end, both hée,
and that as our Lord Iesus hath overcome the devil, as in the end, both he,
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and all his Supporters, must be made his footestoole:
and all his Supporters, must be made his footstool:
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euen so likewise, will hée cause vs to tryumph with him to march vpon all those which persecute,
even so likewise, will he cause us to triumph with him to march upon all those which persecute,
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and lift them selues vp so furiously against vs, and against all those which contemne, and despight him.
and lift them selves up so furiously against us, and against all those which contemn, and despite him.
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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,
Now, let us fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him to cause us so to feel them,
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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.
as that we may groan and sighs for them, so that we being After, truly humbled, may come to our Lord Iesus christ, knowing that in him must be all our help and Comfort.
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And forsomuch as, it pleased God his Father to punish him for our sinnes, Let vs set all our affection vpon him:
And forsomuch as, it pleased God his Father to Punish him for our Sins, Let us Set all our affection upon him:
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and be so willingly gréeued for our prouoking of our God vnto anger, as that we may haue, both our selues,
and be so willingly grieved for our provoking of our God unto anger, as that we may have, both our selves,
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and our sinnes, in detestation and hatred, vntill such time as we be throughly cleansed of them.
and our Sins, in detestation and hatred, until such time as we be thoroughly cleansed of them.
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And that it would please him in the mean time so to assist vs, as that we neuer dout,
And that it would please him in the mean time so to assist us, as that we never doubt,
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but that hée will be alwayes mercifull vnto vs, because that Iesus Christ hath not once onely suffred to abolish our sinnes,
but that he will be always merciful unto us, Because that Iesus christ hath not once only suffered to Abolah our Sins,
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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 also, daily Offereth us forgiveness of the same, when as we seek that, At his hands, which is wanting in us So let us beseech him, that he will not only grant us, this grace,
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but vnto all people and nations of the world, &c.
but unto all people and Nations of the world, etc.
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The third Sermon of the Prophesie of Christe. Isaiah. liii. 4 SVrely, hee hath borne our infirmities, and carryed our sorrowes:
The third Sermon of the Prophesy of Christ. Isaiah. liii. 4 SVrely, he hath born our infirmities, and carried our sorrows:
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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:
yet we did judge him as plagued and smitten of God, and humbled. 5 But he was wounded for our transgressions, he was broken for our iniquities:
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the chastisement of our peace was vpon him, and with his stripes we are healed. 6 All wee lyke sheepe haue gone astray:
the chastisement of our peace was upon him, and with his stripes we Are healed. 6 All we like sheep have gone astray:
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wee haue turned euerie one to his owne way, and the Lorde hath layde vpon him the iniquitie of vs all.
we have turned every one to his own Way, and the Lord hath laid upon him the iniquity of us all.
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WHen wee beholde all the woorkes of GOD héere in this worlde, wee are taught to prayse him according to his excellency and highnesse:
WHen we behold all the works of GOD Here in this world, we Are taught to praise him according to his excellency and highness:
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But when we looke vpon the person of our Lord Iesus Christ, wée are then to magnifie him in his lowlinesse and humilitie.
But when we look upon the person of our Lord Iesus christ, we Are then to magnify him in his lowliness and humility.
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Héere then are two manner of wayes set downe vnto vs howe to praise God, The one is,
Here then Are two manner of ways Set down unto us how to praise God, The one is,
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Because hée sheweth vs his infinite goodnesse, righteousnes and power, in the creation and framing of all things,
Because he shows us his infinite Goodness, righteousness and power, in the creation and framing of all things,
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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:
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:
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But the scripture vseth this kinde of spéech, to the ende we might lift vp our mindes vnto heauen, aboue all worldly things,
But the scripture uses this kind of speech, to the end we might lift up our minds unto heaven, above all worldly things,
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whē as we would glorifie our God according vnto his worthines.
when as we would Glorify our God according unto his worthiness.
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The other is, that because our Lorde Iesus Christ, in whom dwelleth the fulnesse of ye Godhead, was not onely abased for our saluatiō,
The other is, that Because our Lord Iesus christ, in whom dwells the fullness of the Godhead, was not only abased for our salvation,
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but also wold be made of no reputation, no not refusing to suffer the sharpe anguishes of death,
but also would be made of no reputation, no not refusing to suffer the sharp Anguishes of death,
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as if he had entred into hell:
as if he had entered into hell:
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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.
for this cause Therefore, I say, is God more to be glorified, then for all the mighty gloriousness that is to be seen in all the world beside.
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And of this we spake somewhat yesterday:
And of this we spoke somewhat yesterday:
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But because the Prophet goeth on with the matter, we are to ayme cōtinually at this marke, that where the faythlesse are abashed,
But Because the Prophet Goes on with the matter, we Are to aim continually At this mark, that where the faithless Are abashed,
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whē as they sée how God ye father, hath after this sort afflicted & tormented his sonne Iesus Christ,
when as they see how God you father, hath After this sort afflicted & tormented his son Iesus christ,
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& do take occasiō of offence to estrange themselues far from him, we, ought so much the rather to be stirred vp to séeke after him,
& do take occasion of offence to estrange themselves Far from him, we, ought so much the rather to be stirred up to seek After him,
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& 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.
& to be farther in love with him, since he spared not himself to take upon him our Whole burden, that we might be eased thereof.
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And therfore, when as wée sée that our Lord Iesus Christ hath made such an •xchange for vs,
And Therefore, when as we see that our Lord Iesus christ hath made such an •xchange for us,
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and taken vpon him to paye all our debtes, to the ende to discharge vs,
and taken upon him to pay all our debts, to the end to discharge us,
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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,
and would been condemned in our behalfs, and in our person, that we thereby might be pardoned, see what a marvelous occasion he hath offered us to draw near unto him,
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yea, to be altogether earnestly in loue with him, because in him, resteth all our quietnesse. Nowe, it is saide,
yea, to be altogether earnestly in love with him, Because in him, rests all our quietness. Now, it is said,
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That he was afflicted by the hande of God: but it was for our transgressiōs.That he was afflicted by the hand of God: but it was for our transgressions.
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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,
For if we look into the judgement of God, the death and passion of our Lord Iesus christ shall be to us as an unprofitable thing,
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neither shal we receiue any fruite or benefit thereby.
neither shall we receive any fruit or benefit thereby.
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For the principal point is, that we might be at an attonement wt God, who is our enemy,
For the principal point is, that we might be At an atonement with God, who is our enemy,
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vntil such time as our offences are buried, because that he who is the fountain of righteousnes, cannot abide to loue iniquitie.
until such time as our offences Are buried, Because that he who is the fountain of righteousness, cannot abide to love iniquity.
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And therefore, so long as he imputeth vnto vs our sins, & seeth what we are, he must néeds be our iudge:
And Therefore, so long as he imputeth unto us our Sins, & sees what we Are, he must needs be our judge:
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But when as Iesus Christ cōmeth betwéene vs & him, & speaketh for vs, we are then acceptable in the sight of God,
But when as Iesus christ comes between us & him, & speaks for us, we Are then acceptable in the sighed of God,
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because he hath made satisfaction for all our iniquities. For, the cōdemnation which our Lord Iesus Christ suffred, cannot be vaine.
Because he hath made satisfaction for all our iniquities. For, the condemnation which our Lord Iesus christ suffered, cannot be vain.
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Now, hée, in very déed had committed no fault, neither was he guiltie in any thing.
Now, he, in very deed had committed no fault, neither was he guilty in any thing.
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And therefore he was cōdemned, that we might be pardoned:
And Therefore he was condemned, that we might be pardoned:
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for the which cause he is called the immaculate Lambe, which sheweth, that hée beare our burthen. for the which cause he is called the immaculate Lamb, which shows, that he bear our burden.
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And for this cause also is it said, that his blood, is our washing:
And for this cause also is it said, that his blood, is our washing:
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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 cōdemnation.
For we Are abominable filthy & foul, until such time as the blood of our lord Iesus christ Cleanseth us Wherefore, it is not for nought, that the Prophet brings us back to the consideration of God's judgement, saying, That Iesus christ was afflicted, that he might bear our condemnation.
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To be short, so often as we think for what cause it is, yt 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:
To be short, so often as we think for what cause it is, that the death & passion of our Lord Iesus christ hath done us good, let every of us put himself over unto the judgement seat of God:
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and there we shall finde that we are worthie of death.
and there we shall find that we Are worthy of death.
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Now, what is the rigour of Gods iudgemēt, & how horrible is his vengeance? Surely, it is euen to swallow vs vp,
Now, what is the rigour of God's judgement, & how horrible is his vengeance? Surely, it is even to swallow us up,
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& to cast vs all down headlong into the bottomles pit of hell.
& to cast us all down headlong into the bottomless pit of hell.
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Howbeit, because God spared not our Lord Iesus Christ, but laide the rigour of his iudgement on him,
Howbeit, Because God spared not our Lord Iesus christ, but laid the rigour of his judgement on him,
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& that hée became our pledge, we may nowe be assured, that God will no longer pursue vs,
& that he became our pledge, we may now be assured, that God will no longer pursue us,
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nor call vs to any further reckoning, neither yet punish vs according to our deserts and offences.
nor call us to any further reckoning, neither yet Punish us according to our deserts and offences.
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And why so? Forsooth, because Iesus Christ hath clearely discharged vs of them all.
And why so? Forsooth, Because Iesus christ hath clearly discharged us of them all.
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Now, this is true, that God was neuer otherwise affected towardes his onely Sonne, then as hée had pronounced,
Now, this is true, that God was never otherwise affected towards his only Son, then as he had pronounced,
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when as hée saide, This is my beloued Sonne in whom I am well pleased, heare him.
when as he said, This is my Beloved Son in whom I am well pleased, hear him.
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God then had long before saide, that Iesus Christ contented him verie well, and that in him was his whole delight.
God then had long before said, that Iesus christ contented him very well, and that in him was his Whole delight.
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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.
And in deed (as S. Paul to the Ephesians Says) it were impossible for us to be acceptable before the lord God, in the name of his only son, without in the First place he were the best Beloved, and in the highest degree.
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Notwithstanding, this was no let to our discharge, because God had laide his rigour vpon our Lorde Iesus Christ:
Notwithstanding, this was no let to our discharge, Because God had laid his rigour upon our Lord Iesus christ:
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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:
For, although he loved him, yet would he afflict him for our offences. For he had no regard to the righteousness, sincerity, and perfection that was in him:
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But rather tooke him as one that beare the person of all sinners vpon him. Thus we sée howe Iesus Christ was charged wt all our sins & iniquities:
But rather took him as one that bear the person of all Sinners upon him. Thus we see how Iesus christ was charged with all our Sins & iniquities:
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not yt hée was any way guiltie of thē, but would haue thē all to be imputed vnto him,
not that he was any Way guilty of them, but would have them all to be imputed unto him,
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and take the reckoning vpon him, and the payment.
and take the reckoning upon him, and the payment.
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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,
We see then how the words of the Prophet Are to be understood, when he Saith that Iesus christ was not Crucified only by the hands of men,
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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,
but that he also stood forth before the judgement seat of God, answered for us, and submitted him self to bear the burden which we were worthy to have born. Mark also why he Saith,
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That hee beare all our sinnes and transgressions, for so are also the wordes of Saint Peter, who naming the Crosse, meant to signifie, that, that kinde of death which the sonne of God suffred, was a visible and open testimony, that our iniquities were layde vpon him: That he bear all our Sins and transgressions, for so Are also the words of Saint Peter, who naming the Cross, meant to signify, that, that kind of death which the son of God suffered, was a visible and open testimony, that our iniquities were laid upon him:
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because it was saide in the lawe, cursed be hée that hangeth on trée.
Because it was said in the law, cursed be he that hangs on tree.
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Iesus Christ was hanged thereon, to the ende wée might vnderstande and knowe, that hée was as one accursed in our behalfe, according to the saying of Saint Paule to the Galathians.
Iesus christ was hanged thereon, to the end we might understand and know, that he was as one accursed in our behalf, according to the saying of Saint Paul to the Galatians.
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For hée there telleth vs, that therin wée are to consider of the wonderfull goodnesse of God,
For he there Telleth us, that therein we Are to Consider of the wonderful Goodness of God,
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and of the infinite loue of our Lord Iesus Christ to vs warde, when as hée was not onely contented to dye for vs,
and of the infinite love of our Lord Iesus christ to us ward, when as he was not only contented to die for us,
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but suffred also a most cursed death, to the ende wée might be blessed of God.
but suffered also a most cursed death, to the end we might be blessed of God.
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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,
And although our Sins and iniquities have terrified us (for it could not be chosen but that we must be afeard of the judgement of God,
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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,
when as we hear the things that Are Here Set down: to wit, that we Are abominable by reason of our thus offending our good God,
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and that our conscience so telleth vs) yet let vs be assured that hée will forgiue vs our sinnes,
and that our conscience so Telleth us) yet let us be assured that he will forgive us our Sins,
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& receiue vs as his best beloued children:
& receive us as his best Beloved children:
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yea, euen as iust & righteous people, because our curse was abolished by this Gallow trée, wheron our Lorde Iesus Christ was hanged.
yea, even as just & righteous people, Because our curse was abolished by this Gallow tree, whereon our Lord Iesus christ was hanged.
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Loe, héere the meaning of the Prophetes spéech, for the more liuely setting foorth of the matter.
Loe, Here the meaning of the prophets speech, for the more lively setting forth of the matter.
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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,
Now, he eftsoons sets down, That he was afflicted, Because the correction, or chastisement of our peace was laid upon him, he Set down no strange thing,
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but declared him selfe more familiarly, that hée might shewe howe the thing was to bée vnderstood, and taken:
but declared him self more familiarly, that he might show how the thing was to been understood, and taken:
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which was, that our Lorde Iesus Christ was beaten and smitten by the hande of God, to the ende wée might bée discharged.
which was, that our Lord Iesus christ was beaten and smitten by the hand of God, to the end we might been discharged.
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And therfore hée beare the correctiō 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,
And Therefore he bear the correction of peace which was due to us In deed Some men understand it, that it was meet that our Lord Iesus christ should be thus punished for our sakes,
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because wée were stubborne, & that none of vs thought once to humble our selues before God,
Because we were stubborn, & that none of us Thought once to humble our selves before God,
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but were altogether blinded in our offēces.
but were altogether blinded in our offences.
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Howbeit we sée that this is the naturall meaning of the Prophet, that for the obtaining of peace at the handes of God, it must néedes be that we were to be reconciled by an other meane.
Howbeit we see that this is the natural meaning of the Prophet, that for the obtaining of peace At the hands of God, it must needs be that we were to be reconciled by an other mean.
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I haue alredie said, that God being the iudge of the world, could not choose but of verie right, hate and detest vs:
I have already said, that God being the judge of the world, could not choose but of very right, hate and detest us:
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for (as shall be soone after declared) what haue we brought out from the wombe of the sea,
for (as shall be soon After declared) what have we brought out from the womb of the sea,
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and what treasure haue wée gathered together all our life long? Surely, wée doe nothing els but prouoke the wrath of God,
and what treasure have we gathered together all our life long? Surely, we do nothing Else but provoke the wrath of God,
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as if wée had made a league with Satan, continually to encrease, more and more, his fury.
as if we had made a league with Satan, continually to increase, more and more, his fury.
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Sée nowe, in what sorte wée haue deserued to bée hated and reiected at the handes of God:
See now, in what sort we have deserved to been hated and rejected At the hands of God:
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Beholde how his wrath is kindled against vs? and it is impossible but that hée must néedes be our enemy,
Behold how his wrath is kindled against us? and it is impossible but that he must needs be our enemy,
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because wée fight against him, and with might and mayne make suche warres, as that we vyolate and breake all order of iustice.
Because we fight against him, and with might and main make such wars, as that we vyolate and break all order of Justice.
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And therefore (I say) must God, in this respect, ryse vp in iudgement agaynst vs:
And Therefore (I say) must God, in this respect, rise up in judgement against us:
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because, wée knowe it to bée his verie office, to maintaine and defende equitie and right.
Because, we know it to been his very office, to maintain and defend equity and right.
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Wherfore since it is so, that he seeth vs to be ful of iniquitie and corruption,
Wherefore since it is so, that he sees us to be full of iniquity and corruption,
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and altogether rebellious, it is meete hée shoulde stretch foorth his arme, and shewe, that because we are his enemyes, hée will render vs the lyke.
and altogether rebellious, it is meet he should stretch forth his arm, and show, that Because we Are his enemies, he will render us the like.
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And therefore wée had néede to haue peace, and our consciences will alwayes witnesse agaynst vs:
And Therefore we had need to have peace, and our Consciences will always witness against us:
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and although wée goe about carelesly to sleape in our flatteryes, yet will GOD so pricke and spurre vs,
and although we go about carelessly to sleep in our flatteries, yet will GOD so prick and spur us,
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and make vs féele in despight of our téeth, that wee are altogether malicious and vnthankfull.
and make us feel in despite of our tooth, that we Are altogether malicious and unthankful.
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Wherefore it is impossible that GOD shoulde bée mercifull vnto vs, and wée to bée assured to finde fauoure with him,
Wherefore it is impossible that GOD should been merciful unto us, and we to been assured to find favour with him,
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vntill such tyme as wée féele his correction. Not that GOD is desirous of reuenge as men are.
until such time as we feel his correction. Not that GOD is desirous of revenge as men Are.
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For, a man when he is in an heate, woulde haue the fault that is committed to bee amended,
For, a man when he is in an heat, would have the fault that is committed to be amended,
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and some redresse and punishment to be made, and had, that hee might be reuenged. Howbeit there are no suche passions in God.
and Some redress and punishment to be made, and had, that he might be revenged. Howbeit there Are no such passion in God.
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But how euer the case standeth, God will haue his iustice and iudgement to be knowne and feared, to the ende wée might the rather bée afearde of our sinnes,
But how ever the case Stands, God will have his Justice and judgement to be known and feared, to the end we might the rather been afeard of our Sins,
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and learne to abhorre and detest them.
and Learn to abhor and detest them.
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For if GOD woulde haue forgiuen vs, except Iesus Christ had made intercession, and pawned him selfe for vs, wée woulde haue made no account of the matter:
For if GOD would have forgiven us, except Iesus christ had made Intercession, and pawned him self for us, we would have made no account of the matter:
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and euerie of vs woulde haue smoothed him selfe, and woulde haue taken also a greater occasion of lycense to sinne.
and every of us would have smoothed him self, and would have taken also a greater occasion of license to sin.
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But when we sée that God hath not spared, so rigorously and extreamely to handle his onely Sonne,
But when we see that God hath not spared, so rigorously and extremely to handle his only Son,
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as that hée did not onely cause him to suffer the most gréeuous torments in body that might bée,
as that he did not only cause him to suffer the most grievous torments in body that might been,
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but also, so extremely afflicted his soule, as that hée made him to crye out and say, My God, My God,
but also, so extremely afflicted his soul, as that he made him to cry out and say, My God, My God,
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why haste thou forsaken mée? When wée sée all these thinges, I say, it is impossible (except our heartes bée harder then flynt stones) but that wée must bée gréeued,
why haste thou forsaken me? When we see all these things, I say, it is impossible (except our hearts been harder then flint stones) but that we must been grieved,
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and conceiue suche a feare, as that it must vtterly confounde vs:
and conceive such a Fear, as that it must utterly confound us:
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and neyther will nor choose but detest our sinnes and iniquities, since they so prouoke the heauy wrath of God against vs.
and neither will nor choose but detest our Sins and iniquities, since they so provoke the heavy wrath of God against us
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Thus wée sée why it was requisite that our whole correction of peace shoulde bée layde vpon Iesus Christ, to the ende wée might finde fauour before God his Father:
Thus we see why it was requisite that our Whole correction of peace should been laid upon Iesus christ, to the end we might find favour before God his Father:
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that is to say, that we might be at such a league with him, as that we might at this day be bold,
that is to say, that we might be At such a league with him, as that we might At this day be bold,
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and frée, to call vpon God as our Father, although of very right hée is our enemy,
and free, to call upon God as our Father, although of very right he is our enemy,
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and hateth vs, as wée are in our owne nature.
and hates us, as we Are in our own nature.
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Wée sée then at this present, what the Prophet his meanyng is, when hée sayeth, that our Lorde Iesus Christ was afflicted by the hande of God, disfigured,
We see then At this present, what the Prophet his meaning is, when he Saith, that our Lord Iesus christ was afflicted by the hand of God, disfigured,
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and forsaken of all men, and that no man once vouchsafed to looke vpon him, by reason of his merueylous deformitie.
and forsaken of all men, and that no man once vouchsafed to look upon him, by reason of his marvelous deformity.
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Howbeit, hée sayeth, that it was because God had kindled his wrath against vs, and was armed and bent to cōfounde and throwe vs downe headlong into the pit of hell,
Howbeit, he Saith, that it was Because God had kindled his wrath against us, and was armed and bent to confound and throw us down headlong into the pit of hell,
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vntill such time as that attonement was made.
until such time as that atonement was made.
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And which way came it to passe? Forsooth, God of his méere mercy and goodnesse, fréely forgiueth vs our sinnes:
And which Way Come it to pass? Forsooth, God of his mere mercy and Goodness, freely forgives us our Sins:
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howbeit, the price of our redemption was in the person of his onely Sonne.
howbeit, the price of our redemption was in the person of his only Son.
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Now we haue héere to note that by reason of the condemnation of our Lord Iesus Christ, we are pardoned,
Now we have Here to note that by reason of the condemnation of our Lord Iesus christ, we Are pardoned,
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and al our sinnes buried, & shal neuer again rise vp against vs before the maiesty of God:
and all our Sins buried, & shall never again rise up against us before the majesty of God:
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whē we speak of ye forgiuenes of our sins, it is not spokē as though God had so discharged vs,
when we speak of you forgiveness of our Sins, it is not spoken as though God had so discharged us,
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as if we, had throughly cōtented & payde him: but we are acquited by his méere liberality.
as if we, had thoroughly contented & paid him: but we Are acquitted by his mere liberality.
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And although we are guilty before him, yet forgetteth he al, & receiueth vs to mercie, because,
And although we Are guilty before him, yet forgetteth he all, & receiveth us to mercy, Because,
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as the prophet saith, he casteth our sins into the bottome of the sea:
as the Prophet Says, he Cast our Sins into the bottom of the sea:
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but by the way we haue also here to note, yt this was no frée forgiuenes vnto ye persō of our lord Iesus Christ,
but by the Way we have also Here to note, that this was no free forgiveness unto you person of our lord Iesus christ,
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for it cost him the setting on, as we say.
for it cost him the setting on, as we say.
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Now if we cōsider, what a grieuous, cruel, & slanderous death this was which he abode:
Now if we Consider, what a grievous, cruel, & slanderous death this was which he Abided:
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& besides, what anguishes his soule endured, whē he was called before the iudgemēt seat of God his father to abide our condēnation:
& beside, what Anguishes his soul endured, when he was called before the judgement seat of God his father to abide our condemnation:
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if we cōsider wel, of all this geare I say, we shal find yt our Lord Iesus Christ hath made a woonderful paymēt for the discharging of our sins.
if we Consider well, of all this gear I say, we shall find that our Lord Iesus christ hath made a wondered payment for the discharging of our Sins.
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Loe here, howe we at this day are fréed of thē. And héerof, we are throughly to cōsider:
Loe Here, how we At this day Are freed of them. And hero, we Are thoroughly to Consider:
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for the diuel hath cōtinually gone about to darkē this doctrine, because it is the chiefest article of our faith.
for the Devil hath continually gone about to darken this Doctrine, Because it is the chiefest article of our faith.
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In the beginning of the world, God would haue sacrifices offred vnto him, for the forgiuenesse of sinnes.
In the beginning of the world, God would have Sacrifices offered unto him, for the forgiveness of Sins.
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And why was that? Forsooth, it was to this ende and purpose, that men should not trust vnto him,
And why was that? Forsooth, it was to this end and purpose, that men should not trust unto him,
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but by the meane of a sacrifice and the shedding of blood.
but by the mean of a sacrifice and the shedding of blood.
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And therefore, they all protested in their sacrifices yt they were not able to come néere vnto god,
And Therefore, they all protested in their Sacrifices that they were not able to come near unto god,
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except they had béen redéemed, by the purging of their sinnes & iniquities, which was to be done, by our Lord Iesus Christ.
except they had been redeemed, by the purging of their Sins & iniquities, which was to be done, by our Lord Iesus christ.
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And yet by the way, neither Iew nor Gentile but trusted to their own merits, & thought themselues able to make satisfaction vnto God by thē.
And yet by the Way, neither Iew nor Gentile but trusted to their own merits, & Thought themselves able to make satisfaction unto God by them.
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Here then we sée, yt ye diuel euē at ye time wtdrew miserable sinners frō our lord Iesus Christ,
Here then we see, that you Devil even At you time wtdrew miserable Sinners from our lord Iesus christ,
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& frō ye payment which he had made by his death & passiō.
& from the payment which he had made by his death & passion.
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And yet now, sée in what case the papists are For they wil cōfesse that wee haue full remission of our sinnes by the death and passion of our Lord Iesus Christ,
And yet now, see in what case the Papists Are For they will confess that we have full remission of our Sins by the death and passion of our Lord Iesus christ,
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yea, but that is as they thinke onely before baptisme. For thus they reason:
yea, but that is as they think only before Baptism. For thus they reason:
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little children, say they, receiue the grace of God, and are pardoned of Originall sinne in baptisme, by the power of ye death and passion of our Lord Iesus Christ:
little children, say they, receive the grace of God, and Are pardoned of Original sin in Baptism, by the power of you death and passion of our Lord Iesus christ:
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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 say they, when we Are once baptised & then since Iesus christ alone, is not sufficient to make us acceptable unto the Lord and to blot out the remembrance of our Sins,
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but we our selues also must make recompence. And this is the cause of the deuising of their workes of superogation:
but we our selves also must make recompense. And this is the cause of the devising of their works of superogation:
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as to wander vp & down lyke Rogs a Pilgrimage, to haue many trentals of Masses, & such lyke diuelish inuentions.
as to wander up & down like Rogs a Pilgrimage, to have many Trentals of Masses, & such like devilish Inventions.
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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,
So, that if a man ask the Papists why the roge up and down a pilgrimage as they do, to see their mowing Apes and marmesets,
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why they fast such and such a daye, why they build Churches, and why they cause masses to bee songe:
why they fast such and such a day, why they built Churches, and why they cause masses to be song:
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forsooth wyll they say, euen to redéeme our selues before the Lord our God:
forsooth will they say, even to Redeem our selves before the Lord our God:
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for, it is very méete that when we haue vnderstood of our sins, that we should make satisfactiō for thē, to ye end God might acquite & discharge vs of the same.
for, it is very meet that when we have understood of our Sins, that we should make satisfaction for them, to the end God might acquit & discharge us of the same.
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Sée here, how they make ye death & passion of our lord Iesus Christ of none effect:
See Here, how they make you death & passion of our lord Iesus christ of none Effect:
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& so ye papists are not able to go on, one foot forward to do their deuotiōs,
& so you Papists Are not able to go on, one foot forward to do their devotions,
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but yt they blaspheme God opēly deny the death & passiō of our Lord Iesus Christ,
but that they Blaspheme God openly deny the death & passion of our Lord Iesus christ,
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& cast thēselues down into hel mouth: thus we sée, whether their diuelish deuotions (which they cal good) lead thē.
& cast themselves down into hell Mouth: thus we see, whither their devilish devotions (which they call good) led them.
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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,
And Therefore we Are to observe the words of the Prophet when he Says, that the correction of our peace, was laid upon our Lord Iesus christ,
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because yt by his meane God is appeased & set at one with vs for hée beareth all the sinnes & iniquities of the world vpon him.
Because that by his mean God is appeased & Set At one with us for he bears all the Sins & iniquities of the world upon him.
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So thē, let vs here note, that when we sée what maner ones we are, we shuld alwaies stād in feare,
So them, let us Here note, that when we see what manner ones we Are, we should always stand in Fear,
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because God is our enemie, & our iudge.
Because God is our enemy, & our judge.
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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,
And beside, we must in the secōd place conclude, that there is no other mean either in heaven or yet in the earth to make us At one with God,
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but by the price which our lord Iesus hath paid & satisfied, euē by his death & passiō.
but by the price which our lord Iesus hath paid & satisfied, even by his death & passion.
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Haue we this? let vs then with bold chéere, & countenance, come before our God:
Have we this? let us then with bold cheer, & countenance, come before our God:
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& yet not so but that we must alwaies humble our selues, & be ashamed of our sinnes:
& yet not so but that we must always humble our selves, & be ashamed of our Sins:
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Howbeit, that wil be no let vnto vs, but that we may frankly cal vpon our God as vpō our father,
Howbeit, that will be no let unto us, but that we may frankly call upon our God as upon our father,
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neither coulde wee glorify our selues, wtout he reputed vs to be iust, & al our debts payd,
neither could we Glorify our selves, without he reputed us to be just, & all our debts paid,
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because we are pardoned by the power of the condemnation which Iesus Christ suffred.
Because we Are pardoned by the power of the condemnation which Iesus christ suffered.
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Thus we sée, how this place must be practised of vs, Marke also why hee saieth, That wee are healed by his woundes.
Thus we see, how this place must be practised of us, Mark also why he Saith, That we Are healed by his wounds.
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In very déede, we shal neuer bée able to sée throughly into our sinnes, because hipocrisie blindfoldeth our eyes,
In very deed, we shall never been able to see thoroughly into our Sins, Because hypocrisy blindfoldeth our eyes,
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& pride hath alwaies mighty rule ouer vs:
& pride hath always mighty Rule over us:
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& therfore wee greately deceiue our selues, and make our selues beléeue that God is highly beholden vnto vs:
& Therefore we greatly deceive our selves, and make our selves believe that God is highly beholden unto us:
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or els, wée are so blockish, as that wée neuer thinke to come to a reckoning.
or Else, we Are so blockish, as that we never think to come to a reckoning.
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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,
Now, it falls out Here, that the Prophet shows, that we Are but dead, if it were not for the wounds of our Lord Iesus christ,
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and therfore that we must néedes séeke to be healed by him.
and Therefore that we must needs seek to be healed by him.
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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,
When then we would feel the benefit which comes unto us by the death and passion of the Son of God, Let us note, that look how many Sins as Are rooted in our nature,
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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,
although they appear not, Are even so many deadly wounds and diseases. I beseech you, if there shall be an Apostume about the stomach of a man,
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or in his bowels, should it be euer a whit the woorse for the man if it were séene, that it might be launced:
or in his bowels, should it be ever a whit the Worse for the man if it were seen, that it might be lanced:
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If a man then thinketh him selfe to be whole and sound, because he will not sée his disease,
If a man then Thinketh him self to be Whole and found, Because he will not see his disease,
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surely, he must néedes be voide of all wit and reason.
surely, he must needs be void of all wit and reason.
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And therefore our diseases must bée so much the more deadly, when as they are secret and not knowne.
And Therefore our diseases must been so much the more deadly, when as they Are secret and not known.
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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, over & beside the Sins which we bear about with us (the roots of which Are hid in us) there Are Sins in us which we commit daily, which sufficiently Declareth, that our nature is froward and cursed,
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and that wée are altogether peruerted.
and that we Are altogether perverted.
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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:
Wherefore since we Are wholly infected with spiritual leprosy, and that our iniquity is rotten in us, what shall we do in this case? & what remedy is to been had? Shall we seek for help At the Angels in heaven? Alas, they can do no good:
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and therefore we must go vnto our Lorde Iesus Christ, because hée would bee disfigured euen from the crowne of the head,
and Therefore we must go unto our Lord Iesus christ, Because he would be disfigured even from the crown of the head,
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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,
unto the Soale of the foot, would be all to wounded, scourged and buffeted with one blow upon an other, crowned with thorns, tied & fast nailed to the Cross,
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and at last persed through the side with a speare.
and At last pierced through the side with a spear.
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And here we see how wée are healed, here is the right medicine for our disease, wherwith we must be contented,
And Here we see how we Are healed, Here is the right medicine for our disease, wherewith we must be contented,
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& 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,
& whereunto also we must apply our Whole affection, knowing that we Are never able to be At quiet with our selves but that we must still be extremely tormented & vexed, were it not that Iesus christ comforted us,
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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,
and appeased the wrath of God for us Now, when we Are sure of this, it gives us occasion to sing praises unto his holy name, where before, we could do nothing Else,
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but grone, and be vtterly confounded.
but groan, and be utterly confounded.
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And this is in summe the thing which we are to learne out of the words of ye Prophet.
And this is in sum the thing which we Are to Learn out of the words of you Prophet.
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Now S. Matthew, alledgeth this place, when he maketh mention of all the diseases which our Lord Iesus Christ healed,
Now S. Matthew, allegeth this place, when he makes mention of all the diseases which our Lord Iesus christ healed,
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how he made the blinde to sée, the lame to goe, the deafe to heare, set a foote suche as were half dead,
how he made the blind to see, the lame to go, the deaf to hear, Set a foot such as were half dead,
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& sick of the palsie, & cast deuils out of mens bodies.
& sick of the palsy, & cast Devils out of men's bodies.
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This (saith hée) declareth, that it was not for naught that the Prophet Isaiah said, that hée beare our infirmities, and susteined our griefes.
This (Says he) Declareth, that it was not for nought that the Prophet Isaiah said, that he bear our infirmities, and sustained our griefs.
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Without doubt, the Prophet speaketh not héere of bodely diseases. Wherefore, it séemeth that the Euangelist hath applyed this testimony but yll.
Without doubt, the Prophet speaks not Here of bodily diseases. Wherefore, it Seemeth that the Evangelist hath applied this testimony but ill.
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But hée, in declaring that our Lorde Iesus Christ healed outward diseases, meaneth to bring vs to an higher consideration,
But he, in declaring that our Lord Iesus christ healed outward diseases, means to bring us to an higher consideration,
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because he would haue vs to beholde as it were in a figure, the reason of his comming into the world.
Because he would have us to behold as it were in a figure, the reason of his coming into the world.
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And therfore, whē we heare, that our Lord Iesus Christ healed the sicke of the palsy,
And Therefore, when we hear, that our Lord Iesus christ healed the sick of the palsy,
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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:
but especially raised the dead, & that he also healed all manner of diseases, let us understand even in the view of the eye, according to our grose & weak capacities, that he hath told us that he is our spiritual physician:
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& let vs also learn (as I haue alredy saide) that all the vices wherevnto we are enclined, are so many corruptions in our soules.
& let us also Learn (as I have already said) that all the vices whereunto we Are inclined, Are so many corruptions in our Souls.
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And as there are many euil humors in the body, euē so likewise are there many other like things:
And as there Are many evil humours in the body, even so likewise Are there many other like things:
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To be short, there are many secret diseases & euen so fareth it wt our soules:
To be short, there Are many secret diseases & even so fareth it with our Souls:
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& because they are ful of vices before the lord God, they had also néed of a phisitiō.
& Because they Are full of vices before the lord God, they had also need of a Physician.
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And who shal he be? we shall not finde him either in heauen or in earth,
And who shall he be? we shall not find him either in heaven or in earth,
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except it be he whō the heauenly father hath giuen vs: to wit, our Lord Iesus Christ.
except it be he whom the heavenly father hath given us: to wit, our Lord Iesus christ.
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And therfore if we can reach to ye vnderstāding how our Lord Iesus Christ hath brought health to our soules, let vs come to figure out ye which is here shewed vs,
And Therefore if we can reach to you understanding how our Lord Iesus christ hath brought health to our Souls, let us come to figure out you which is Here showed us,
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whē he made the blinde to sée: for, this is out of al doubt, yt our soules are both blinde & beastly.
when he made the blind to see: for, this is out of all doubt, that our Souls Are both blind & beastly.
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Besides, Iesus Christ, made the dumbe to speak.
Beside, Iesus christ, made the dumb to speak.
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Nowe, we giue our tongues to nothing els but to wickednes, vntill such time as Iesus Christ hath giuen it the right vse.
Now, we give our tongues to nothing Else but to wickedness, until such time as Iesus christ hath given it the right use.
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And we are more then deafe, because the word of God can haue no entrance into vs,
And we Are more then deaf, Because the word of God can have no Entrance into us,
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& therfore it is our Lorde Iesus Christ that must giue vs also our hearing.
& Therefore it is our Lord Iesus christ that must give us also our hearing.
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To be short, whē we shal ioyne the words of S. Mathew, with the meaning of the Prophet Isaiah:
To be short, when we shall join the words of S. Matthew, with the meaning of the Prophet Isaiah:
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to wit, that we for our partes are full of corruption, & villainy & that there is no health in vs,
to wit, that we for our parts Are full of corruption, & villainy & that there is no health in us,
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& our soules full of all deadly sinnes:
& our Souls full of all deadly Sins:
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But that our Lord Iesus Christ hath ryd vs of them all, & that in comming to him, wée shall finde health:
But that our Lord Iesus christ hath rid us of them all, & that in coming to him, we shall find health:
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when I say, wée shall thus ioyne one with an other, then shall we vnderstand, that except we haue recourse vnto this Redéemer, we must néedes alwaies lye stone stil in our sinnes and miseries, & rot altogether in thē.
when I say, we shall thus join one with an other, then shall we understand, that except we have recourse unto this Redeemer, we must needs always lie stone still in our Sins and misery's, & rot altogether in them.
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And thervpon he goeth on farther, and saith, That we haue all declined & gone astray.
And thereupon he Goes on farther, and Says, That we have all declined & gone astray.
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Here, the Prophet meaneth, better & more liuely to tell (as yesterday we handled it) that wée cannot in good earnest feele our necessitie to be healed by our Lorde Iesus Christ,
Here, the Prophet means, better & more lively to tell (as yesterday we handled it) that we cannot in good earnest feel our necessity to be healed by our Lord Iesus christ,
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vntill such time as euery of vs hath truely examined his owne estate, & knoweth what is within him.
until such time as every of us hath truly examined his own estate, & Knoweth what is within him.
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For, what is the reason why we are so cold & slack, whē we are told of comming vnto our Lord Iesus Christ? Truely, it is because wée haue no capacitie, but are like verie blockheads.
For, what is the reason why we Are so cold & slack, when we Are told of coming unto our Lord Iesus christ? Truly, it is Because we have no capacity, but Are like very blockheads.
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For, we shall sée howe these common drunkardes are knoden together in their intemperancy, & will neuer giue ouer,
For, we shall see how these Common drunkards Are knoden together in their intemperancy, & will never give over,
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vntil such time as they gnashe their téeth, & are able to doe no more.
until such time as they gnash their tooth, & Are able to do no more.
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If a man speake to them of phisicke & Phisitions, hée shall be but scorned for his labour:
If a man speak to them of physic & Physicians, he shall be but scorned for his labour:
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they will wagge the head, yea, & despise all helpes.
they will wag the head, yea, & despise all helps.
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Nowe, there is not a worse kinde of drunkennesse, then this blockishnes wherin all miserable sinners are ouerwhelmed,
Now, there is not a Worse kind of Drunkenness, then this blockishness wherein all miserable Sinners Are overwhelmed,
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vntill suche time as they féele what it is to haue God their enemy.
until such time as they feel what it is to have God their enemy.
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So then, euery man will giue him selfe ouer to all kinde of lewdnesse, & by that meane, the death & passion of our Lord Iesus Christ shall be cōtemned,
So then, every man will give him self over to all kind of Lewdness, & by that mean, the death & passion of our Lord Iesus christ shall be contemned,
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& no account made of it. And therefore it is not without cause that the Prophet for the awaking of vs,
& no account made of it. And Therefore it is not without cause that the Prophet for the awaking of us,
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& for the bestowing, of the most desired benefite that may be, which is brought vnto vs by our Lord Iesus Christ, sheweth that we haue all erred & gon out of the way.
& for the bestowing, of the most desired benefit that may be, which is brought unto us by our Lord Iesus christ, shows that we have all erred & gone out of the Way.
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Now, ouer and besides that I haue saide, that as there are prophane contemners of the iudgement of God,
Now, over and beside that I have said, that as there Are profane contemners of the judgement of God,
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euen so also are there foolish presumptuous and arrogant men.
even so also Are there foolish presumptuous and arrogant men.
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Wherfore there are two sortes of people which cannot doe them selues any good by this infinit grace and fauour which the Sonne of God hath purchased for vs:
Wherefore there Are two sorts of people which cannot do them selves any good by this infinite grace and favour which the Son of God hath purchased for us:
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because the one sort of them thinke them selues to be righteous, and haue workes and merites able to answere the iustice of God.
Because the one sort of them think them selves to be righteous, and have works and merits able to answer the Justice of God.
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As we sée these Popish hypocrites, who doe not onely thinke themselues, to be discharged before God,
As we see these Popish Hypocrites, who do not only think themselves, to be discharged before God,
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but doe also sell some parte of their merites, as if they had a superfluitie of them:
but do also fell Some part of their merits, as if they had a superfluity of them:
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and that man or woman is well at ease and happie, that may be partaker of their perfection and holinesse,
and that man or woman is well At ease and happy, that may be partaker of their perfection and holiness,
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because they are in an Angellike estate.
Because they Are in an Angellike estate.
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Now, these men thinke that they haue no néede of the death and passion of Iesus Christ:
Now, these men think that they have no need of the death and passion of Iesus christ:
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but they will partly cōfesse that they haue néede: and yet we sée it cleane otherwise:
but they will partly confess that they have need: and yet we see it clean otherwise:
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because they kéepe faires and merkets of their merites, and haue of them to sell and resell, to the ende they would haue others to settle them selues and trust vpon such profanation.
Because they keep fairs and merkets of their merits, and have of them to fell and resell, to the end they would have Others to settle them selves and trust upon such profanation.
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Moreouer, forsomuch as there is in Popery, both men and women hypocrites, they are euen so many hornes or powers set vp against God:
Moreover, forsomuch as there is in Popery, both men and women Hypocrites, they Are even so many horns or Powers Set up against God:
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For this pride is alwayes in them, to say, what good Syr? I beséech you if I deserue not, to what purpose were it for mée to haue so many good deuotions, to cause so many Masses to be soonge, to haue chaunted so muche, to haue runne so many times from one Aulter to an other, to haue praied to such a Saint,
For this pride is always in them, to say, what good Sir? I beseech you if I deserve not, to what purpose were it for me to have so many good devotions, to cause so many Masses to be soonge, to have chanted so much, to have run so many times from one Alter to an other, to have prayed to such a Saint,
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& to haue made such & such a feast:
& to have made such & such a feast:
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To bée short, they haue alwayes this cursed & hellish opinion with them, that God is bound, & greatly beholdē vnto them.
To been short, they have always this cursed & hellish opinion with them, that God is bound, & greatly beholden unto them.
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Thus we sée howe Satan so deceiueth them with such illusions, as yt they cannot possibly féele to what end the death & passion of our lord Iesus Christ serueth them.
Thus we see how Satan so deceiveth them with such illusions, as that they cannot possibly feel to what end the death & passion of our lord Iesus christ serveth them.
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The other sort, trust not to their merittes, for drunkardes, whoremongers, and wanton people will not say, wée are like vnto litle Angels, we haue liued well, we haue béen earnest in our deuotions:
The other sort, trust not to their merits, for drunkards, whoremongers, and wanton people will not say, we Are like unto little Angels, we have lived well, we have been earnest in our devotions:
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But wil sport them selues (as I haue alredie said) and think to escape the hand of God by mocking and scorning.
But will sport them selves (as I have already said) and think to escape the hand of God by mocking and scorning.
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And for this cause, the Prophet calleth vs all here, & saith, Consider yée poore soules in what case you stād,
And for this cause, the Prophet calls us all Here, & Says, Consider the poor Souls in what case you stand,
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vntil such time as God hath shewed you his compassion in our Lord Iesus Christ his Sonne:
until such time as God hath showed you his compassion in our Lord Iesus christ his Son:
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For you haue al erred, & are al like lost shéepe. Mark his meaning: for he saith, We all, because he putteth in himself.
For you have all erred, & Are all like lost sheep. Mark his meaning: for he Says, We all, Because he putteth in himself.
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Yea verely, for we haue alredie séene, yt the Iewes were included within this general curse of men,
Yea verily, for we have already seen, that the Iewes were included within this general curse of men,
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because they thought that they should haue bin exempt out of it:
Because they Thought that they should have been exempt out of it:
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For they were euer thus foolish arrogāt, as to think yt because God had adopted & chosen thē, yt they were a great deale more worthy then the rest.
For they were ever thus foolish arrogant, as to think that Because God had adopted & chosen them, that they were a great deal more worthy then the rest.
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Now, the Prophet foldeth them vp here in euerlasting death, vntil such time as they séeke for the remedie of their deliuerance in Iesus Christ.
Now, the Prophet foldeth them up Here in everlasting death, until such time as they seek for the remedy of their deliverance in Iesus christ.
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We are then all included within this cōdemnation:
We Are then all included within this condemnation:
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& he putteth in this word, All, to the end there should be no exceptiō of any:
& he putteth in this word, All, to the end there should be no exception of any:
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as if he should haue said.
as if he should have said.
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And therefore let no mā brag of himselfe, no not an inch, to be iust before God,
And Therefore let no man brag of himself, no not an inch, to be just before God,
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& to ouer slipt ye remedy wherof I euē now spake:
& to over slipped the remedy whereof I even now spoke:
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for he yt is ye perfectest in ye iudgemēt of men, shalbe foūd guiltie before the maiestie of god, We sée héere then the meaning of the Prophet:
for he that is the perfectest in you judgement of men, shall found guilty before the majesty of god, We see Here then the meaning of the Prophet:
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howbeit he is not for al that, thus contented, but saith, That euery man is declined from his way.
howbeit he is not for all that, thus contented, but Says, That every man is declined from his Way.
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But why repeateth he the saying, of al, to euery one.
But why repeateth he the saying, of all, to every one.
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Forsooth, I will tell you, because, when as wee are generally condemned, we are not so liuely moued and touched as we ought to be.
Forsooth, I will tell you, Because, when as we Are generally condemned, we Are not so lively moved and touched as we ought to be.
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In déede, this must néedes bée a plaine condemnation, whenas it is saide, that there is not amongst the children of men, one iust man:
In deed, this must needs been a plain condemnation, whenas it is said, that there is not among the children of men, one just man:
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and is also said, in another place of the Psalmist, That God looked downe from heauen, and is also said, in Another place of the Psalmist, That God looked down from heaven,
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& saw not one man that was not corrupt in his sinnes. Hée speaketh also there aswell of the godly who were in great estimation and dignitie, as also of the wicked.
& saw not one man that was not corrupt in his Sins. He speaks also there aswell of the godly who were in great estimation and dignity, as also of the wicked.
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It is saide that all men haue gone astray, and that there could not bée founde one who was not corrupt before the Lorde:
It is said that all men have gone astray, and that there could not been found one who was not corrupt before the Lord:
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and of this doctrine, the holy Scripture is full:
and of this Doctrine, the holy Scripture is full:
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Saint Paul also sheweth this very sufficiently in his Epistle to the Romans, whenas he bryngeth in the sayinges of the Psalmist and of the Prophets, where any thing is spoken of infamous men, saying, That there is nothing but malice and treason in them, full of crueltie, poyson, violence, deceipt and robbery, Saint Paul also shows this very sufficiently in his Epistle to the Roman, whenas he bringeth in the sayings of the Psalmist and of the prophets, where any thing is spoken of infamous men, saying, That there is nothing but malice and treason in them, full of cruelty, poison, violence, deceit and robbery,
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and their throat an open Sepulchre.
and their throat an open Sepulchre.
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When all these thinges are spoken of, Saint Paule saith, that all men are heerein comprehended without exception,
When all these things Are spoken of, Saint Paul Says, that all men Are herein comprehended without exception,
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vntill such time as GOD hath changed and renued them by his holy Spirite. Nowe, let this doctrine bée preached, and wée must néedes all stoupe and yéelde:
until such time as GOD hath changed and renewed them by his holy Spirit. Now, let this Doctrine been preached, and we must needs all stoop and yield:
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for, shame and feare will not suffer vs to reply against our God.
for, shame and Fear will not suffer us to reply against our God.
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And to say the trueth, what shall wée get by our reasoning and disputing? For, wee must feele, in despite of our téethes, that wée are not condemned in vaine,
And to say the truth, what shall we get by our reasoning and disputing? For, we must feel, in despite of our téethes, that we Are not condemned in vain,
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since it is God that iudgeth vs. And yet notwithstanding euery of vs wil return home to his house,
since it is God that Judgeth us And yet notwithstanding every of us will return home to his house,
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and bee no whit moued thereat: and the thing that hath béene tolde vs will not touch vs at all.
and be no whit moved thereat: and the thing that hath been told us will not touch us At all.
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Wée will well enough agrée that wee are all sinners, and that euery man is guiltie before the Lorde:
We will well enough agree that we Are all Sinners, and that every man is guilty before the Lord:
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But doe wée in the meane while féele the burden of our sinnes, and be displeased with them,
But doe we in the mean while feel the burden of our Sins, and be displeased with them,
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and besides, are we stirred vp to séeke for the fauour of our Lorde Iesus Christe,
and beside, Are we stirred up to seek for the favour of our Lord Iesus Christ,
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and deny our selues? No, no: and yet we think we are sufficiently discharged, if wée say that wée are sinners.
and deny our selves? No, no: and yet we think we Are sufficiently discharged, if we say that we Are Sinners.
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And that which is worse wée shall oftentimes sée men bouldly couer and cloke their sinnes when they are accused and conuinced of them.
And that which is Worse we shall oftentimes see men boldly cover and cloak their Sins when they Are accused and convinced of them.
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Ho good Syr, wyll they say, It is very true yt al mē are sinners.
Ho good Sir, will they say, It is very true that all men Are Sinners.
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Surely, if a mā exhort a wicked blasphemer of the name of God, or some such one as hath committed a cursed and horrible déede, hee will deny it at the first chop:
Surely, if a man exhort a wicked blasphemer of the name of God, or Some such one as hath committed a cursed and horrible deed, he will deny it At the First chop:
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4671
and neuer confes it but by constraint.
and never confess it but by constraint.
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4672
But what if he see him selfe to be conuicted? In very déede Syr, will he thē say, we are all sinners.
But what if he see him self to be convicted? In very deed Sir, will he them say, we Are all Sinners.
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4673
And that is asmuch to say, that thou art a wicked hypocrite that thus scornest God.
And that is as to say, that thou art a wicked hypocrite that thus Scornest God.
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Thus we sée that vnder these general words, there are very many which wil finde out this excuse, to the end they would not haue their filthinesse knowne as it ought to be And for this cause,
Thus we see that under these general words, there Are very many which will find out this excuse, to the end they would not have their filthiness known as it ought to be And for this cause,
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4675
after the Prophet had saide, That all haue erred, he addeth, Euery one, euery one, as if he should haue saide, looke not generall what mankinde is,
After the Prophet had said, That all have erred, he adds, Every one, every one, as if he should have said, look not general what mankind is,
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4676
but let euery man sift himselfe a part, and consider and way wel with your selues what you are.
but let every man sift himself a part, and Consider and Way well with your selves what you Are.
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For, the way to cause vs to be touched with the iudgements of God, and to be brought to true humilitie is,
For, the Way to cause us to be touched with the Judgments of God, and to be brought to true humility is,
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whenas wee are brought to repent vs of our wickednesse, & that euery man in this sort shall as it were, haue secretely examined his owne conscience.
whenas we Are brought to Repent us of our wickedness, & that every man in this sort shall as it were, have secretly examined his own conscience.
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Thus we sée the meaning of the Prophet.
Thus we see the meaning of the Prophet.
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Moreouer, when hee saith, That euery man hath departed from his way, hee declareth in the first place that he speaketh of those mē, who are gouerned by their lustes,
Moreover, when he Says, That every man hath departed from his Way, he Declareth in the First place that he speaks of those men, who Are governed by their lusts,
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4681
and according to their owne reason and wisdome.
and according to their own reason and Wisdom.
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4682
And this is a point to be throughly marked of vs, because we sée the folly of some to be such,
And this is a point to be thoroughly marked of us, Because we see the folly of Some to be such,
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4683
as that all the persuasions in the worlde cannot withdrawe them from running into destruction, by doing of that which séemeth best in their owne eyes:
as that all the persuasions in the world cannot withdraw them from running into destruction, by doing of that which Seemeth best in their own eyes:
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4684
The other sort, doe so beastly follow their desires, as that they vnderstand not that they plunge themselues wittingly into the bottome of Hell, except god restrained them.
The other sort, do so beastly follow their Desires, as that they understand not that they plunge themselves wittingly into the bottom of Hell, except god restrained them.
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For we sée how the Papists at this day deale, whenas they are found fault with, by the word of God, & are conuinced therby.
For we see how the Papists At this day deal, whenas they Are found fault with, by the word of God, & Are convinced thereby.
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I beséech you sir, wil they say, let me alone, for be as be may, I will be sure to go on that course which I haue begunne.
I beseech you sir, will they say, let me alone, for be as be may, I will be sure to go on that course which I have begun.
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And wilt thou so? why then thou surely goest the direct way to hel: for this is thy way, if thou folow yt thy course.
And wilt thou so? why then thou surely goest the Direct Way to hell: for this is thy Way, if thou follow that thy course.
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Ho, tush, why man, I haue such a good deuotiō, as yt it is impossible for God to reiect it.
Ho, tush, why man, I have such a good devotion, as that it is impossible for God to reject it.
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Wel sir, but the Prophet Isaiah speaketh also héere of the deuotiō, which euery man maketh to himself:
Well sir, but the Prophet Isaiah speaks also Here of the devotion, which every man makes to himself:
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& thinkest thou that the holy ghost who spake in those daies by his mouth, knew not that thou wouldst be an hypocrite, full of poyson & pride:
& Thinkest thou that the holy ghost who spoke in those days by his Mouth, knew not that thou Wouldst be an hypocrite, full of poison & pride:
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4691
that thou wouldest be ruled as thou lustest: yt thou wouldst deuise a seruice of god at thy owne pleasure:
that thou Wouldst be ruled as thou Lustiest: that thou Wouldst devise a service of god At thy own pleasure:
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4692
yt thou wouldst worship idols, & thinke thou diddest wel:
that thou Wouldst worship Idols, & think thou didst well:
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& that therein should stand thy religiō, hath the holy ghost vnderstood all thy villanies? Then looke thou to that which he hath spoken, Euery man hath walked in his owne way, to wit, euery mā hath gone the straite way to hell.
& that therein should stand thy Religion, hath the holy ghost understood all thy villainies? Then look thou to that which he hath spoken, Every man hath walked in his own Way, to wit, every man hath gone the strait Way to hell.
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Euery man hath run into destruction, by taking his own course. Héere then we see what the waies are that we take.
Every man hath run into destruction, by taking his own course. Here then we see what the ways Are that we take.
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And so, we are taught by this place to cast of all fond arrogancie, & to vnderstand, that when we doe that which séemeth good in our own eies,
And so, we Are taught by this place to cast of all found arrogancy, & to understand, that when we do that which Seemeth good in our own eyes,
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4696
& which we think to be very resonable, it is as if we had made a league wt Satā to catch vs in his snares.
& which we think to be very reasonable, it is as if we had made a league with Satā to catch us in his snares.
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4697
And therfore this doctrine serueth for the correction of all presumption, to the end we might be cōtented to be ruled only by spirite of God, & by his word:
And Therefore this Doctrine serveth for the correction of all presumption, to the end we might be contented to be ruled only by Spirit of God, & by his word:
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4698
and let vs also in like maner obserue, that the Prophet Isaiah hath declared by these wordes, that although wee know the thing yt is good,
and let us also in like manner observe, that the Prophet Isaiah hath declared by these words, that although we know the thing that is good,
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4699
yet wil we not leaue frō doing the thing yt is wicked & naught. And why so? Forsooth, because al our affections are enimies to God:
yet will we not leave from doing the thing that is wicked & nought. And why so? Forsooth, Because all our affections Are enemies to God:
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& although we sée that we must refuse the euil yet wil we be carried away therwith,
& although we see that we must refuse the evil yet will we be carried away therewith,
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& that not forcibly, but euen very wittingly wickedly, & it is so hid in vs,
& that not forcibly, but even very wittingly wickedly, & it is so hid in us,
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4702
as that the fruit must néedes shew what the rootes are.
as that the fruit must needs show what the roots Are.
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4703
And therefore, let vs in the first place vnderstand, yt we know not how to walke a right,
And Therefore, let us in the First place understand, that we know not how to walk a right,
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4704
& there is but one only way which God alloweth of, & which wil bring vs to saluatiō:
& there is but one only Way which God alloweth of, & which will bring us to salvation:
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to wit, whenas our Lord Iesus shal take vs into his protection.
to wit, whenas our Lord Iesus shall take us into his protection.
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4706
& be the shéepe of his flocke, & follow him as our shepheard, let vs also further vnderstand, yt al the affections are corrupt,
& be the sheep of his flock, & follow him as our shepherd, let us also further understand, that all the affections Are corrupt,
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4707
& wil hunt after euill in stéede of good, vntil such time as our Lord Iesus Christ hath corrected & reformed vs,
& will hunt After evil in steed of good, until such time as our Lord Iesus christ hath corrected & reformed us,
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& put into vs a right affection to obey him. And this is it which the Prophet meaneth to declare.
& put into us a right affection to obey him. And this is it which the Prophet means to declare.
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Now, let vs conclude, that all such as tosse to & fro, doe depart frō our Lord Iesus.
Now, let us conclude, that all such as toss to & from, do depart from our Lord Iesus.
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For the Prophet saith, That all the Patriarkes & Prophets & euery one of the holy Fathers and Martyrs, haue néeded to be reconciled vnto God, through the death and Passion of our Lord Iesus Christ.
For the Prophet Says, That all the Patriarchs & prophets & every one of the holy Father's and Martyrs, have needed to be reconciled unto God, through the death and Passion of our Lord Iesus christ.
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For, if Abraham the father of the faithful, If Dauid the mirrour of al righteousnesse,
For, if Abraham the father of the faithful, If David the mirror of all righteousness,
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and if others such like, as Iob & Daniell, who are called as it were, the myrrours of all holinesse and perfection:
and if Others such like, as Job & Daniell, who Are called as it were, the mirrors of all holiness and perfection:
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If these, I say, were poore strayed and lost shéepe, vntill such time as they were recōciled by our Lord Iesus Christe,
If these, I say, were poor strayed and lost sheep, until such time as they were reconciled by our Lord Iesus Christ,
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Alas, what shall become of vs? And therefore when we shall séeke after our Mediators,
Alas, what shall become of us? And Therefore when we shall seek After our Mediators,
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and thinke by their meanes to escape the destruction wherein wée are, do wée not shew our selues too too vnthankefull vnto our Lord Iesus Christ? And are not wée in the meane while too too voyde of sense and reason, to craue any thing at their handes, who also haue néede to runne for help to the death and passion of our Lorde Iesus Christ? For,
and think by their means to escape the destruction wherein we Are, do we not show our selves too too unthankful unto our Lord Iesus christ? And Are not we in the mean while too too void of sense and reason, to crave any thing At their hands, who also have need to run for help to the death and passion of our Lord Iesus christ? For,
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if necessitie inforceth vs to séeke for remedie, we must goe vnto him, vnto whom all the faithfull in euery age had recourse:
if necessity enforceth us to seek for remedy, we must go unto him, unto whom all the faithful in every age had recourse:
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For neither Saint Peter, nor yet Saint Paul, ne the virgin Mary, nor any whatsoeuer, yt are exempt frō it.
For neither Saint Peter, nor yet Saint Paul, ne the Virgae Marry, nor any whatsoever, that Are exempt from it.
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And therefore let vs learne to goe to the spring head and fountaine, and drawe cut of that which is wanting vnto vs. For our Lorde Iesus hath wherewith to satisfie vs all:
And Therefore let us Learn to go to the spring head and fountain, and draw Cut of that which is wanting unto us For our Lord Iesus hath wherewith to satisfy us all:
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and wée must not feare that the fulnesse of his grace, can any way bée drawne dry:
and we must not Fear that the fullness of his grace, can any Way been drawn dry:
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but bée assured, yt he will giue to euery one his parte and portion thereof, which will come to séeke for it.
but been assured, that he will give to every one his part and portion thereof, which will come to seek for it.
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Wherefore, let vs come vnto our Lorde Iesus Christe, and he will satisfie vs all:
Wherefore, let us come unto our Lord Iesus Christ, and he will satisfy us all:
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But whosoeuer declineth from him either one way or other, suche a one cannot bée holpen with that remedie which is offered vnto him,
But whosoever declineth from him either one Way or other, such a one cannot been helped with that remedy which is offered unto him,
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but refuseth it asmuche as in him lyeth:
but Refuseth it asmuch as in him lies:
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so that his vnthankfulnesse is a let for the inioying of the grace that is presented vnto him.
so that his unthankfulness is a let for the enjoying of the grace that is presented unto him.
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And so much the more shall wée bée inexcusable, since this is dayly preached vnto vs. For, God was not contented to haue sent his Sonne for a time, to thrust him out to bée slaine,
And so much the more shall we been inexcusable, since this is daily preached unto us For, God was not contented to have sent his Son for a time, to thrust him out to been slain,
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and to beat him in his wrath, although hée loued him as his onely sonne (for, notwithstanding he woulde cast him downe to the outward shew and vsed all the rigour that was possible against him,
and to beatrice him in his wrath, although he loved him as his only son (for, notwithstanding he would cast him down to the outward show and used all the rigour that was possible against him,
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yet was hée alwayes his best beloued sonne, as alredy hath béene said:
yet was he always his best Beloved son, as already hath been said:
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howbeit all was to the end that we might bée pardoned) yet was hée not I say, contented with this:
howbeit all was to the end that we might been pardoned) yet was he not I say, contented with this:
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but dayly deliuereth vnto vs this treasure, to the end wée might inioy it:
but daily Delivereth unto us this treasure, to the end we might enjoy it:
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hée declareth vnto vs that Iesus Christe who was thrust into the side, hath at this day his hart as it were wyde open, that wée might bée assured of the loue hee beareth vs,
he Declareth unto us that Iesus Christ who was thrust into the side, hath At this day his heart as it were wide open, that we might been assured of the love he bears us,
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and that as his armes were tyed fast to the crosse, euen so hath he now stretched them out to imbrase vs and pull vs vnto him:
and that as his arms were tied fast to the cross, even so hath he now stretched them out to embrace us and pull us unto him:
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and woulde haue all these thinges to doe vs good:
and would have all these things to do us good:
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and as hée hath shed his blood, so would hée that wée should at this day bée plunged therein.
and as he hath shed his blood, so would he that we should At this day been plunged therein.
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Wherefore, when God so neatly inuiteth vs, and that Iesus Christ also séeth before vs the benefite of his death and passion,
Wherefore, when God so neatly Inviteth us, and that Iesus christ also seeth before us the benefit of his death and passion,
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and telleth vs that his blood is alwayes freshe (according to the saying of the Apostle to the Hebrewes) that it is not like dry blood, which becōmeth nothing:
and Telleth us that his blood is always fresh (according to the saying of the Apostle to the Hebrews) that it is not like dry blood, which becomes nothing:
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but because it is sanctified by his heauenly power, therefore this blood is continually fresh: but Because it is sanctified by his heavenly power, Therefore this blood is continually fresh:
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for the Apostle hath vsed this spéeche, that wee might vnderstand, that his power is not lessened,
for the Apostle hath used this speech, that we might understand, that his power is not lessened,
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but hath continually his full and whole strength, such as it had from the beginning, to the end wée myght all come and submit our selues vnto our Lord Iesus Christe.
but hath continually his full and Whole strength, such as it had from the beginning, to the end we might all come and submit our selves unto our Lord Iesus Christ.
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And after wée haue confessed our sinnes, and be ashamed of them, let vs not doubt,
And After we have confessed our Sins, and be ashamed of them, let us not doubt,
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but yt he is sufficient to giue vs such remedy, as that we may conclude that God hath receiued and allowed vs,
but that he is sufficient to give us such remedy, as that we may conclude that God hath received and allowed us,
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as his own children, and accounteth vs as righteous and perfect, where before wée were abhominable in his sight.
as his own children, and accounteth us as righteous and perfect, where before we were abominable in his sighed.
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Thus wée sée what we haue to learne out of this doctrine.
Thus we see what we have to Learn out of this Doctrine.
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And because we sée that at this day some iest and mock, and other some waxe proude & presumptuous,
And Because we see that At this day Some jest and mock, and other Some wax proud & presumptuous,
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and thinke by their righteousnesse to satisfie God, let vs deny all such blasphemies, and in true faith and repentance séeke for our Lorde Iesus Christe,
and think by their righteousness to satisfy God, let us deny all such Blasphemies, and in true faith and Repentance seek for our Lord Iesus Christ,
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and with all our affections submit our selues to him, whenas we shall féele our selues thus charged with so insupportable a burden.
and with all our affections submit our selves to him, whenas we shall feel our selves thus charged with so insupportable a burden.
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Let vs nowe fall downe before the Maiestie of our good God, & acknowledge our offences, beséeching him to cause vs so to féele them,
Let us now fallen down before the Majesty of our good God, & acknowledge our offences, beseeching him to cause us so to feel them,
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as that wée may grone for them all our life longe, and be moued to haue recourse vnto him:
as that we may groan for them all our life long, and be moved to have recourse unto him:
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and not to wander and roile in our foolish, wicked, and diuelish opinions:
and not to wander and roil in our foolish, wicked, and devilish opinions:
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But in vnderstanding that al our blessednesse, and whatsoeuer els belongeth to our saluation, is in our Lord Iesus Christ, that it would please this our good God, to make vs come wholy vnto him,
But in understanding that all our blessedness, and whatsoever Else belongeth to our salvation, is in our Lord Iesus christ, that it would please this our good God, to make us come wholly unto him,
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and so kéepe our faith, as that we neuer be turned away from it And that it would please him also, by his holy spirite so to worke in our heartes, that we knowing our selues to bee fréely forgiuen of our sinnes, might also acknowledge, what a great pryce it cost,
and so keep our faith, as that we never be turned away from it And that it would please him also, by his holy Spirit so to work in our hearts, that we knowing our selves to be freely forgiven of our Sins, might also acknowledge, what a great price it cost,
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and howe deare and precious it was vnto his onely Sonne, that thereby wée might bée so much the more styrred vp to magnifie him.
and how deer and precious it was unto his only Son, that thereby we might been so much the more stirred up to magnify him.
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And forasmuche as wee must bee healed by him, that it woulde please him to cleanse vs dayly of all our faultes and sinnes,
And forasmuch as we must be healed by him, that it would please him to cleanse us daily of all our Faults and Sins,
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vntyll such time as hee hath brought vs vnto that perfection, wherunto wee ought to growe al our life long:
until such time as he hath brought us unto that perfection, whereunto we ought to grow all our life long:
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that it would please him not onely to shew vs this fauour, but also vnto all people and nations of the earth, &c.
that it would please him not only to show us this favour, but also unto all people and Nations of the earth, etc.
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The fourth Sermon of the Prophesie of Christe. Isaiah. liii. 7 HEE was oppressed and afflicted, yet did hee not open his mouth:
The fourth Sermon of the Prophesy of Christ. Isaiah. liii. 7 HE was oppressed and afflicted, yet did he not open his Mouth:
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hee is brought as a sheepe to the slaughter, and as sheepe before her sherer, is dumbe,
he is brought as a sheep to the slaughter, and as sheep before her sherer, is dumb,
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so he openeth not his mouth.
so he Openeth not his Mouth.
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8 Hee was taken out from pryson and from iudgement, and who shal declare his age? for he was cut frō out of the land of the liuing,
8 He was taken out from prison and from judgement, and who shall declare his age? for he was Cut from out of the land of the living,
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for the transgression of my people was hee plagued.
for the Transgression of my people was he plagued.
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WHen the Prophet had shewed that euery of vs was to looke into himselfe and vnto his owne sins,
WHen the Prophet had showed that every of us was to look into himself and unto his own Sins,
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if we woulde receiue any benefite by the death and passion of our Lord Iesus Christe, hée now saith, that he suffered not cōstrainedly, but willingly:
if we would receive any benefit by the death and passion of our Lord Iesus Christ, he now Says, that he suffered not constrainedly, but willingly:
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for, if he had not done so, we should neuer haue been iustified, neither yet shoulde any attonement haue béen made betwéene God & vs:
for, if he had not done so, we should never have been justified, neither yet should any atonement have been made between God & us:
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to wit, if Iesus had not repared our transgressions through his obedience.
to wit, if Iesus had not repaired our transgressions through his Obedience.
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And therfore if ye death of the sonne of God had been constrained, and that he had not submitted himselfe willingly, it had not béen a Sacrifice to haue blotted out our sinnes:
And Therefore if you death of the son of God had been constrained, and that he had not submitted himself willingly, it had not been a Sacrifice to have blotted out our Sins:
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for S. Paul also bringeth vs backe to this consideration, whenas hee saith that our transgressions were taken away by the obedience of one man. for S. Paul also brings us back to this consideration, whenas he Says that our transgressions were taken away by the Obedience of one man.
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What was the cause that made God become our enimie, and yet is, but, for that wée neuer leaue offending of him? Hée created vs that he might peaceably and quietlye enioy vs:
What was the cause that made God become our enemy, and yet is, but, for that we never leave offending of him? He created us that he might peaceably and quietly enjoy us:
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but when wée refuse to beare his yoke, he is of very right to detest vs,
but when we refuse to bear his yoke, he is of very right to detest us,
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and not to allow vs for his creatures.
and not to allow us for his creatures.
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We sée then why it is said, yt our Lord Iesus was not only chastised for our sins & transgressiōs,
We see then why it is said, that our Lord Iesus was not only chastised for our Sins & transgressions,
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but also, that he did not once open his mouth, nor yet gaue any foule language:
but also, that he did not once open his Mouth, nor yet gave any foul language:
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but bicause he knew that he was appointed for yt purpose, & yt it was the eternall decrée of god his father, he shewed himselfe obedient euen vnto the death.
but Because he knew that he was appointed for that purpose, & that it was the Eternal Decree of god his father, he showed himself obedient even unto the death.
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And therfore when we would haue a more féeling of the power of the death & passiō of the sonne of god, let euery man consider wt him selfe,
And Therefore when we would have a more feeling of the power of the death & passion of the son of god, let every man Consider with him self,
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how many sundry wayes he hath withstood the will & iustice of God.
how many sundry ways he hath withstood the will & Justice of God.
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Surely if we doo so, we shall finde that wee doo nothing els but make war against him,
Surely if we do so, we shall find that we do nothing Else but make war against him,
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and as if we would willingly & wittingly dispite him. Wherfore we néede neuer be abashed, to haue the want of such a remedy:
and as if we would willingly & wittingly despite him. Wherefore we need never be abashed, to have the want of such a remedy:
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to wit, that for the burying of the remēbraunce of all our iniquities, the sonne of GOD must obey in our behalfe.
to wit, that for the burying of the remembrance of all our iniquities, the son of GOD must obey in our behalf.
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It is true indéede that our Lord Iesus spake before Pylate his Iudge: but he dyd it not to escape death, but rather offered himself vnto it:
It is true indeed that our Lord Iesus spoke before Pilate his Judge: but he did it not to escape death, but rather offered himself unto it:
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neither would he accept of any occasion, to be pardoned, because it was very méete that he should be condemned in our name.
neither would he accept of any occasion, to be pardoned, Because it was very meet that he should be condemned in our name.
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Wherfor it is not for naught that the Prophet saith, that hee was like a dumbe man:
Wherefore it is not for nought that the Prophet Says, that he was like a dumb man:
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and compareth him vnto a sheepe, or vnto A Lambe: hauing regarde vnto the figure of the auncient sacrifices:
and compareth him unto a sheep, or unto A Lamb: having regard unto the figure of the ancient Sacrifices:
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for, when we héere the death and passion of our Lord Iesus spoken of, we must take it to be a sacrifice, wherwith God the father was appealed,
for, when we Here the death and passion of our Lord Iesus spoken of, we must take it to be a sacrifice, wherewith God the father was appealed,
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because that sinnes (as we haue héertofore declared) could not be taken away, to please God, but by that meane.
Because that Sins (as we have heretofore declared) could not be taken away, to please God, but by that mean.
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And to say the truth, whenas in the time of the law, men would craue pardon for their sinnes, there must of necessitie be sacrifices done.
And to say the truth, whenas in the time of the law, men would crave pardon for their Sins, there must of necessity be Sacrifices done.
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For they were neuer able to make any recompence:
For they were never able to make any recompense:
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and therefore God tolde them, that it was sufficient that they builded vpon the promise made vnto them in the redéemer.
and Therefore God told them, that it was sufficient that they built upon the promise made unto them in the redeemer.
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Wherefore, to the end the Iewes might vnderstād, that Iesus Christ should fulfil whatsoeuer was then figured in ye law, this name of a lambe was namly giuē vnto him,
Wherefore, to the end the Iewes might understand, that Iesus christ should fulfil whatsoever was then figured in you law, this name of a lamb was namely given unto him,
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and vnder one kinde, the Prophet hath comprehended all:
and under one kind, the Prophet hath comprehended all:
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as if he should haue saide, that Iesus Christ, in his death and passion, should first take away all our iniquities,
as if he should have said, that Iesus christ, in his death and passion, should First take away all our iniquities,
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because he should submit himselfe vnto the will of God his father ▪ and besides, that in the second place, he should be sacrificed as a Lamb, to the end that by the shedding of his blood, all our spots shoulde be washed and made cleane.
Because he should submit himself unto the will of God his father ▪ and beside, that in the second place, he should be sacrificed as a Lamb, to the end that by the shedding of his blood, all our spots should be washed and made clean.
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Wherefore, when we shall be rebuked for a great number of falts which we commit,
Wherefore, when we shall be rebuked for a great number of Faults which we commit,
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and can neither will nor chuse but féele ye wrath of God, let vs haue recourse vnto that which is héere set before vs. to wit, that it was not for nought that our Lorde Iesus woulde not answer againe,
and can neither will nor choose but feel you wrath of God, let us have recourse unto that which is Here Set before us to wit, that it was not for nought that our Lord Iesus would not answer again,
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although his afflictions were very extreame, and although God powred vpon him his whole rigour,
although his afflictions were very extreme, and although God poured upon him his Whole rigour,
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yet dyd hée quietly suffer all, to the ende wee, by that his obedience might bée reconciled.
yet did he quietly suffer all, to the end we, by that his Obedience might been reconciled.
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And by the way, wee are also exhorted to fashion our selues after his example:
And by the Way, we Are also exhorted to fashion our selves After his Exampl:
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not that we are able, throughly & perfectly to humble our selues before GOD, but yet wee must striue to doo it.
not that we Are able, thoroughly & perfectly to humble our selves before GOD, but yet we must strive to do it.
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This then, I say, that when it shall please his maiesty to make vs féele his most heauy hand,
This then, I say, that when it shall please his majesty to make us feel his most heavy hand,
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so that wée thinke that we are verye hardly dealt withall, yet let vs holde our peace,
so that we think that we Are very hardly dealt withal, yet let us hold our peace,
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and confesse that God is iust, & full of equitie, and not be hearde once to grudge:
and confess that God is just, & full of equity, and not be heard once to grudge:
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but rather gloryfie God by holding our peace, like miserable sinners, that are conuinced of their transgressions,
but rather Glorify God by holding our peace, like miserable Sinners, that Are convinced of their transgressions,
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and haue not a worde to say to the contrary. Loe then how Saint Peter applieth this place:
and have not a word to say to the contrary. Lo then how Saint Peter Applieth this place:
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That is, that when wée are afflicted by the hand of God, yea and persecuted by men, let vs paciently beare the iniuries done vnto vs,
That is, that when we Are afflicted by the hand of God, yea and persecuted by men, let us patiently bear the injuries done unto us,
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because we know yt it is the mind of God to proue & try vs, or rather to punish vs for our sins:
Because we know that it is the mind of God to prove & try us, or rather to Punish us for our Sins:
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& let vs beware we make no vaine excuses as many men doo, who alledge their infirmitie and ouer great weaknesse,
& let us beware we make no vain excuses as many men do, who allege their infirmity and over great weakness,
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so that they cannot be quiet, so long as GOD presseth them greuosly. Howbeit wee must frame our selues like vnto the sonne of God:
so that they cannot be quiet, so long as GOD Presseth them greuosly. Howbeit we must frame our selves like unto the son of God:
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for, he is our glasse and patterne, not that (as I haue saide) there is in vs the like power,
for, he is our glass and pattern, not that (as I have said) there is in us the like power,
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but yet although wee cannot come néere him, let vs notwithstāding striue to come as néere him as we may.
but yet although we cannot come near him, let us notwithstanding strive to come as near him as we may.
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Moreouer, we sée that Dauid being a frayle man, as we are, did yet put in practise this doctrine: Moreover, we see that David being a frail man, as we Are, did yet put in practice this Doctrine:
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as he saith in one place, O Lord because I knew yt it was thy heauy hand that was vpō me, therefore I helde my peace.
as he Says in one place, Oh Lord Because I knew that it was thy heavy hand that was upon me, Therefore I held my peace.
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And in another place he saieth, since thou O Lorde hast slaked the raynes of mine enimies, I haue pacientlye suffered the wronges and outrages that they haue done vnto mée.
And in Another place he Saith, since thou Oh Lord hast slaked the reins of mine enemies, I have patiently suffered the wrongs and outrages that they have done unto me.
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héere then we sée what wee haue to learne out of these wordes: to wit, that as the Sonne of God was mute, because hee would glorifie God,
Here then we see what we have to Learn out of these words: to wit, that as the Son of God was mute, Because he would Glorify God,
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and would not replye in all his afflictions; euen so lykewise let vs suffer God to chastice vs when he thinketh good:
and would not reply in all his afflictions; even so likewise let us suffer God to chastise us when he Thinketh good:
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or els to trie our obedience, in letting lose the raines to the vngodlye, to persecut vs.
or Else to try our Obedience, in letting loose the reins to the ungodly, to persecute us
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Now, it is impossible for vs to reache to it, vntill such time as we be fully resolued of this doctrine, that our Lorde by holding his peace both before God his father and also before men, hath repaired all our sinnes and iniquities.
Now, it is impossible for us to reach to it, until such time as we be Fully resolved of this Doctrine, that our Lord by holding his peace both before God his father and also before men, hath repaired all our Sins and iniquities.
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Moreouer, when we are tolde, that by the holding of his peace he purchased vs righteousnesse, we sée that this silence, bred vs eftsoones this benefit, that hee did it to defende our cause,
Moreover, when we Are told, that by the holding of his peace he purchased us righteousness, we see that this silence, bred us eftsoons this benefit, that he did it to defend our cause,
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and is now become our mediator vnto God, hauing his mouth alwayes wide open:
and is now become our Mediator unto God, having his Mouth always wide open:
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to witte, being euer ready to make intercession, for the helping of all the offences, whiche wee haue committed.
to wit, being ever ready to make Intercession, for the helping of all the offences, which we have committed.
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For, in as much as he abode extreme persecution, & neuer gaue any words, he attained to this office, that if we be convinced in conscience before God,
For, in as much as he Abided extreme persecution, & never gave any words, he attained to this office, that if we be convinced in conscience before God,
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and are to be condemned, for want of abilitie to say any thing for our excuse,
and Are to be condemned, for want of ability to say any thing for our excuse,
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yet will hee defende vs, and God will also adiudge vs for innocentes, because our sinnes were thus repayred.
yet will he defend us, and God will also adjudge us for innocentes, Because our Sins were thus repaired.
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Thus we sée at what end we must begin, and then shal we haue greater courage,
Thus we see At what end we must begin, and then shall we have greater courage,
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and be much better disposed to kéepe our tonges, whenas we shall be any way afflicted by the hand of God.
and be much better disposed to keep our tongues, whenas we shall be any Way afflicted by the hand of God.
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And héerevpon the Prophet saith, that he was lifted out of anguishe, or out of prison (for the word importeth thus much) & of iudgemet. There are some which expound it,
And hereupon the Prophet Says, that he was lifted out of anguish, or out of prison (for the word imports thus much) & of Judgement. There Are Some which expound it,
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as if Iesus Christ had bene put to death by some sodaine violēce:
as if Iesus christ had be put to death by Some sudden violence:
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but we are rather told that death ouercame him not, but was raised vp againe by the power of God his father.
but we Are rather told that death overcame him not, but was raised up again by the power of God his father.
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Now, it is not enough for vs that we vnderstande, that our Lorde Iesus hath suffered for our saluatiō,
Now, it is not enough for us that we understand, that our Lord Iesus hath suffered for our salvation,
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and when we haue examined our life, we shal feele yt without this help, we were al damned & vtterly lost,
and when we have examined our life, we shall feel that without this help, we were all damned & utterly lost,
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& if there were nothing els spoken of, but of the death and passion of the sonne of God, we should alwaies stande in doubt,
& if there were nothing Else spoken of, but of the death and passion of the son of God, we should always stand in doubt,
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for how can it be possible that we should hope for life at his hands, séeing he himself was hedlong cast down into death? surely we should neuer perceiue any diuine nor heauenly power, without the which wee can no way conceiue to put our trust in him:
for how can it be possible that we should hope for life At his hands, seeing he himself was headlong cast down into death? surely we should never perceive any divine nor heavenly power, without the which we can no Way conceive to put our trust in him:
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because wee should sée nothing but weakenesse, which would feare vs. And as the Prophet hath héeretofore spoken of the frute which we receiue by the death and passion of our Lorde Iesus Christ,
Because we should see nothing but weakness, which would Fear us And as the Prophet hath heretofore spoken of the fruit which we receive by the death and passion of our Lord Iesus christ,
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euen so doth he now say, that it is because he shall be lyfted vp by the power of god his father, he was lifted vp (saith he) out of anguish and iudgemēt.
even so does he now say, that it is Because he shall be lifted up by the power of god his father, he was lifted up (Says he) out of anguish and judgement.
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And although he was condemned yet did not God leaue puttinge to his helping hand, but exalted him, that hee might haue ye chiefe dominion, and rule ouer all creatures.
And although he was condemned yet did not God leave putting to his helping hand, but exalted him, that he might have you chief dominion, and Rule over all creatures.
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This is it which S. Paul setteth foorth in the Epistle to the Romaines, where he saith, that he shewed himselfe to be the son of god by his rising againe. This is it which S. Paul sets forth in the Epistle to the Romans, where he Says, that he showed himself to be the son of god by his rising again.
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For if we doo but only looke into the lyfe of Iesus Christ, as he liued héere amongst men,
For if we do but only look into the life of Iesus christ, as he lived Here among men,
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and also into his death, we should neuer finde that in him, which is requisit for our saluation.
and also into his death, we should never find that in him, which is requisite for our salvation.
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In very déede, the miracles which he dyd, ye doctrine which he preached, and the rest of the signes which he shewed, was sufficient to declare him to be the son of god, without our faith were to to weake.
In very deed, the Miracles which he did, you Doctrine which he preached, and the rest of the Signs which he showed, was sufficient to declare him to be the son of god, without our faith were to to weak.
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And yet should we remaine alwaies in shame and doubt to sée Iesus Christ offer himselfe,
And yet should we remain always in shame and doubt to see Iesus christ offer himself,
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as a common and contemptible man:
as a Common and contemptible man:
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and besides, it woulde make vs more ashamed and gréeued, whenas we should sée him in the ende subiect to so cursed & shamefull a death.
and beside, it would make us more ashamed and grieved, whenas we should see him in the end Subject to so cursed & shameful a death.
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But when we passe from his death, vnto his resurrection, then we know, that our Lord Iesus Christ got the victory for vs. And to the same purpose is that saying of S. Paul to the Corin. that although hée was crucified in weaknesse, yet rose hée againe by the power of God his Father.
But when we pass from his death, unto his resurrection, then we know, that our Lord Iesus christ god the victory for us And to the same purpose is that saying of S. Paul to the Corin. that although he was Crucified in weakness, yet rose he again by the power of God his Father.
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So then, the order which the prophet héere kéepeth, tendeth to the same ende, that we shoulde not stand in doubt,
So then, the order which the Prophet Here Keepeth, tendeth to the same end, that we should not stand in doubt,
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but yt our Lord Iesus Christ had life in his hand, and was Lord & maister therof.
but that our Lord Iesus christ had life in his hand, and was Lord & master thereof.
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because it was séene in his owne person.
Because it was seen in his own person.
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And therefore let vs vnderstande, yt the sonne of God was made of no reputation for our sakes:
And Therefore let us understand, that the son of God was made of no reputation for our sakes:
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bicause wee know eftsoones, that he was not spoyled of his power:
Because we know eftsoons, that he was not spoiled of his power:
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and although he kept it close for a time, yet haue we such a sure testimonie thereof in his resurrection,
and although he kept it close for a time, yet have we such a sure testimony thereof in his resurrection,
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as that we shall not néede to make any excuse, but fully and wholy beléeue in him:
as that we shall not need to make any excuse, but Fully and wholly believe in him:
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and bouldly set our selues against hel, & sin:
and boldly Set our selves against hell, & since:
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séeing Iesus Christ hath triumphed ouer them, and the hande of God sustained him to be exempt of all anguishes:
seeing Iesus christ hath triumphed over them, and the hand of God sustained him to be exempt of all Anguishes:
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and was exalted by himselfe to be God his Fathers lieutennaunt:
and was exalted by himself to be God his Father's lieutennaunt:
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& (as I haue already said) to haue the chiefest gouernment in the worlde.
& (as I have already said) to have the chiefest government in the world.
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This then is the effect of ye which wee are to learne, whenas it is saide.
This then is the Effect of you which we Are to Learn, whenas it is said.
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that he was lifted from out of prison, & iudgement. that he was lifted from out of prison, & judgement.
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Now, it must néedes fal out, yt our Lord Iesus should discend into ye bottomlesse depthes,
Now, it must needs fall out, that our Lord Iesus should descend into you bottomless depths,
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before such time as he should be exalted into the glory of heauen:
before such time as he should be exalted into the glory of heaven:
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for if he had appeared onely in maiestie, how is it possible for vs at this day to bee assured, that our sinnes are forgiuen vs. Surely, wée might sée the sonne of God the fountaine of lyfe,
for if he had appeared only in majesty, how is it possible for us At this day to be assured, that our Sins Are forgiven us Surely, we might see the son of God the fountain of life,
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but wée should sée him as one deuided from vs, and wée should haue nothing that is common to him,
but we should see him as one divided from us, and we should have nothing that is Common to him,
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nor yet once come néere him.
nor yet once come near him.
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Moreouer, wée should haue alwaies matter enough to dispaire on, because we are guilty of an infinit number of sinnes And therfore,
Moreover, we should have always matter enough to despair on, Because we Are guilty of an infinite number of Sins And Therefore,
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if our Lorde Iesus Christ had gone downe into the bottomlesse depthes and had not bene afterwarde exalted into heauen, what had wée ben the better? truly, no whit,
if our Lord Iesus christ had gone down into the bottomless depths and had not be afterward exalted into heaven, what had we ben the better? truly, no whit,
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but alwayes remaine lyke miserable caytiues, out of all measure disquieted, and horrybly tormented, by séeing the wrath of God continuallye vpon vs. But when it is saide in the first place, that he was condemned,
but always remain like miserable caitiff's, out of all measure disquieted, and horribly tormented, by seeing the wrath of God continually upon us But when it is said in the First place, that he was condemned,
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and suffered most fearefull panges, to the ende we might be freed from them, and be at peace with God (as yesterday was tolde you) wée now know, that he loueth and fauoureth vs, & receiueth vs to mercy:
and suffered most fearful pangs, to the end we might be freed from them, and be At peace with God (as yesterday was told you) we now know, that he loves and favours us, & receiveth us to mercy:
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and therefore when we vnderstande that Iesus Christe was therevpon exalted:
and Therefore when we understand that Iesus Christ was thereupon exalted:
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wée may also very well conclude that it was to draw vs vnto him, to the ende we might be partakers of the glory which was giuen vnto him by God his father.
we may also very well conclude that it was to draw us unto him, to the end we might be partakers of the glory which was given unto him by God his father.
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Moreouer, we are also to note the wordes of the Prophet which followeth, Who is he that is able to number his yeares.
Moreover, we Are also to note the words of the Prophet which follows, Who is he that is able to number his Years.
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For, by these wordes he meaneth to shew, that the effect and power of the resurrection of our Lord Iesus was for euer,
For, by these words he means to show, that the Effect and power of the resurrection of our Lord Iesus was for ever,
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and that it is no temporal thing which many times melteth and vanisheth away. And this is a very necessary point:
and that it is no temporal thing which many times melts and Vanishes away. And this is a very necessary point:
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for, some haue taken this age, for the eternall generation of our Lord Iesus Christ, because he was begotten by God his father from all eternitie.
for, Some have taken this age, for the Eternal generation of our Lord Iesus christ, Because he was begotten by God his father from all eternity.
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Some other haue strayned the woordes of the Prophet this way and that:
some other have strained the words of the Prophet this Way and that:
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but when we shall looke more narrowly into the matter, there is no doubt, but that he meant to shewe, that the honour which was giuen to Iesus Christ, was not for him selfe,
but when we shall look more narrowly into the matter, there is no doubt, but that he meant to show, that the honour which was given to Iesus christ, was not for him self,
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and his owne person, and for a day onely, but that he purchased vs euerlasting life,
and his own person, and for a day only, but that he purchased us everlasting life,
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for as Saint Paule sayeth, That inasmuch as he dyed, he dyed once for sinne, But in yt he now liueth, he liueth vnto God, & shal neuer die again.
for as Saint Paul Saith, That inasmuch as he died, he died once for sin, But in that he now lives, he lives unto God, & shall never die again.
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By this he declareth, that the sacrifice whiche our Lorde Iesus Christ offered, is sufficient for vs,
By this he Declareth, that the sacrifice which our Lord Iesus christ offered, is sufficient for us,
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because hee hath most perfectlye sanctified vs by that meane.
Because he hath most perfectly sanctified us by that mean.
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And therefore it was not néedefull that the Sonne of God should suffer any more then once:
And Therefore it was not needful that the Son of God should suffer any more then once:
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but because this power was in him, to blot out all our iniquities at once, let vs bouldly runne vnto his death and passion, but Because this power was in him, to blot out all our iniquities At once, let us boldly run unto his death and passion,
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and not doubt but that it wil alwayes haue this strength in it, as to reconcile vs vnto God.
and not doubt but that it will always have this strength in it, as to reconcile us unto God.
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Now, the life wherinto our Lorde Iesus Christ entred, is heauenly: for it was such a perfect condition, as could not be amended.
Now, the life whereinto our Lord Iesus christ entered, is heavenly: for it was such a perfect condition, as could not be amended.
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And when S. Paul saieth, that he liueth vnto God, it is as muche as that he is now cleane exempt from all our miseries,
And when S. Paul Saith, that he lives unto God, it is as much as that he is now clean exempt from all our misery's,
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and from the condition that hée had before taken, which was to become a mortall man.
and from the condition that he had before taken, which was to become a Mortal man.
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Wherefore, Iesus Christ hath discharged al this geare, and is now rid of all humaine frailenesse, to the end that we which are his members, might hope for the like in our selues.
Wherefore, Iesus christ hath discharged all this gear, and is now rid of all human frailenesse, to the end that we which Are his members, might hope for the like in our selves.
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4881
And so let vs in the first place note, yt the Prophet hath héere declared, that our Lorde Iesus Christ rose not agayne, to bée any more subiect to death, but hath purchased euerlasting life.
And so let us in the First place note, that the Prophet hath Here declared, that our Lord Iesus christ rose not again, to been any more Subject to death, but hath purchased everlasting life.
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4882
In the 2 place we haue to learne, yt this was not done onely for himselfe,
In the 2 place we have to Learn, that this was not done only for himself,
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4883
but also for all his whole Church.
but also for all his Whole Church.
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4884
For, when it said by the Psalmist, that God was exalted, and tooke the spoyle of his enemies:
For, when it said by the Psalmist, that God was exalted, and took the spoil of his enemies:
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4885
this is to shewe, that when our Lord Iesus christ was lifted vp after his death, that it all turned to the common benefit & welfare of his Churche.
this is to show, that when our Lord Iesus Christ was lifted up After his death, that it all turned to the Common benefit & welfare of his Church.
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4886
The ouercomming then of Satan and of sinne, was to this end, that we might be deliuered of them, The overcoming then of Satan and of sin, was to this end, that we might be Delivered of them,
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4887
and enioy the fruit of such a conquest, and therein triumph.
and enjoy the fruit of such a conquest, and therein triumph.
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4888
This then is the very effect of that whiche we haue to learne out of this place.
This then is the very Effect of that which we have to Learn out of this place.
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4889
Now, the whole substance of ye matter is this, that wée might vnderstand, how to apply it rightly vnto our owne vse.
Now, the Whole substance of the matter is this, that we might understand, how to apply it rightly unto our own use.
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4890
And therfore, when it is saide, yt the son of God was, lifted vp from out of anguish & condemnation, let vs learn, that when we are moued to become desperat, to set Iesus Christe before our eies,
And Therefore, when it is said, that the son of God was, lifted up from out of anguish & condemnation, let us Learn, that when we Are moved to become desperate, to Set Iesus Christ before our eyes,
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4891
since we know that he hath passed ye course:
since we know that he hath passed you course:
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4892
& that God his father stretched out his hand vnto him, that he might not be oppressed, all which was done for our sakes.
& that God his father stretched out his hand unto him, that he might not be oppressed, all which was done for our sakes.
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4893
Wherfore, we haue a very good way to come out of our angushes and paines,
Wherefore, we have a very good Way to come out of our angushes and pains,
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4894
so long as we haue Iesus Christ for our Captaine, and follow his steps, because, yt whatsoeuer was accomplished in him,
so long as we have Iesus christ for our Captain, and follow his steps, Because, that whatsoever was accomplished in him,
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4895
as being our heade, belongeth to vs, and the effect thereof will appeare in euery faithfull man.
as being our head, belongeth to us, and the Effect thereof will appear in every faithful man.
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4896
And when his age is spoken off, it is to this end, that we might vnderstande, that hee will bee of power able to defende his Church euen vnto the ende:
And when his age is spoken off, it is to this end, that we might understand, that he will be of power able to defend his Church even unto the end:
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4897
for he will not be deuided from his body.
for he will not be divided from his body.
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4898
In very déede, our estate and condition differeth greatly from his, vntill such time as wée be taken out of this world:
In very deed, our estate and condition differeth greatly from his, until such time as we be taken out of this world:
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4899
but in that he is the first borne of the dead, he is also the first fruits of all those which shall rise againe.
but in that he is the First born of the dead, he is also the First fruits of all those which shall rise again.
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4900
Let vs then vnderstande, that because the Sonne of God, is not onely in his owne essence or being,
Let us then understand, that Because the Son of God, is not only in his own essence or being,
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4901
and in his deuine maiestie immortall, but also in his flesh, and humaine nature, that it is to this end, that his church might be alwaies preserued in this world, & neuer •ecay.
and in his divine majesty immortal, but also in his Flesh, and human nature, that it is to this end, that his Church might be always preserved in this world, & never •ecay.
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4902
True it is, we shal sée great troubles, and indéede a man would think many times, that the church of God, should vtterly perish:
True it is, we shall see great Troubles, and indeed a man would think many times, that the Church of God, should utterly perish:
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4903
for, if there arise neuer so small a tempest, ye surges will by and by, be so mightie & horrible,
for, if there arise never so small a tempest, you surges will by and by, be so mighty & horrible,
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4904
as that a mā would say, all were lost, & cleane dasht. And this is so common a thing as may be.
as that a man would say, all were lost, & clean dashed. And this is so Common a thing as may be.
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4905
For, what outwarde shew of maintenaunce can there be to the church of God, whēas it is assailed thus on al hands? must it not néedes be thought, that it cannot be but vtterlye ouerthrowne,
For, what outward show of maintenance can there be to the Church of God, whenas it is assailed thus on all hands? must it not needs be Thought, that it cannot be but utterly overthrown,
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4906
whenas it is thus wonderfully assaulted? howbeit, this is the truth of it, we must be faine to resort to our head.
whenas it is thus wonderfully assaulted? howbeit, this is the truth of it, we must be feign to resort to our head.
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4907
Wherfore, since the age of our Lord Iesus is without end, and yt all the changes in the world cannot stay him from hauing a very good eye vnto his church,
Wherefore, since the age of our Lord Iesus is without end, and that all the changes in the world cannot stay him from having a very good eye unto his Church,
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4908
although the temptations were farre greater, and more violent then they are, yet let not vs shrink at the matter.
although the temptations were Far greater, and more violent then they Are, yet let not us shrink At the matter.
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4909
And this is not to be applied only to the whole company of the faithful,
And this is not to be applied only to the Whole company of the faithful,
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4910
but also to euery one of vs. And therefore let vs vnderstand and be throughly perswaded, that although our Lyfe be but a blast,
but also to every one of us And Therefore let us understand and be thoroughly persuaded, that although our Life be but a blast,
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4911
& we ready euery minute to vanish away, yet notwithstanding that we haue a lyfe which lasteth for euer,
& we ready every minute to vanish away, yet notwithstanding that we have a life which lasteth for ever,
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4912
because we are the members of our Lorde Iesus Christ.
Because we Are the members of our Lord Iesus christ.
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4913
Moreouer, let vs eftsoones learne, to walk through this world, since this is not our life, which we héere presently enioy,
Moreover, let us eftsoons Learn, to walk through this world, since this is not our life, which we Here presently enjoy,
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4914
but a pilgrimage which we must passe on quickly, vntil such time as we haue come vnto our quiet enheritance.
but a pilgrimage which we must pass on quickly, until such time as we have come unto our quiet inheritance.
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4915
Thus we sée, yt in hoping for euerlasting life, wee must forsake all this, which is but a shadow:
Thus we see, that in hoping for everlasting life, we must forsake all this, which is but a shadow:
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4916
& not suffer our sences to be ēfolded in that which we openly sée, and may occasion vs to tarry stil héere in this world:
& not suffer our Senses to be enfolded in that which we openly see, and may occasion us to tarry still Here in this world:
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4917
for surely, as many as haue their mindes set héere on this lyfe, without doubt doo thereby seperate themselues from the sonne of God,
for surely, as many as have their minds Set Here on this life, without doubt do thereby separate themselves from the son of God,
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4918
and are vnworthy to haue any part or portion with him in his euerlasting kingdome.
and Are unworthy to have any part or portion with him in his everlasting Kingdom.
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4919
And therfore, let vs forsake this world, if we wil ioyne our selues vnto ye son of god.
And Therefore, let us forsake this world, if we will join our selves unto you son of god.
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4920
Furthermore, because this doctrine might take ye better holde of vs, ye prophet cryeth out he saieth not that the age of our Lord Iesus Christ shall be onelye euerlasting,
Furthermore, Because this Doctrine might take you better hold of us, you Prophet Cries out he Saith not that the age of our Lord Iesus christ shall be only everlasting,
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4921
but casteth it out as a man meruelously abashed, saying, Who shall be able to number his yeares.
but Cast it out as a man marvelously abashed, saying, Who shall be able to number his Years.
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4922
Wherfore we are admonished to striue against all temptations: & although we be some times hindred this way and that:
Wherefore we Are admonished to strive against all temptations: & although we be Some times hindered this Way and that:
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4923
& be as it were cast downe wtout mouing, yet let vs resist, & with much to doo enforce vs,
& be as it were cast down without moving, yet let us resist, & with much to do enforce us,
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4924
vntill such time as wée haue attained vnto this which is héere shewed vs:
until such time as we have attained unto this which is Here showed us:
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4925
to wit, ye mans reason is not able to vnderstande, nor yet any mouth able to expresse the age of our Lord Iesus.
to wit, you men reason is not able to understand, nor yet any Mouth able to express the age of our Lord Iesus.
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4926
And for the bringing of this matter about we must be also very wel aduertised to surmoūt all our thoughts,
And for the bringing of this matter about we must be also very well advertised to surmount all our thoughts,
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4927
whēas we fal in reasoning of putting our trust in our lord Iesus Christ, & folow him,
whenas we fall in reasoning of putting our trust in our lord Iesus christ, & follow him,
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4928
for the partaking of the heauēly enheritaunce, which he hath purchased for vs. Neither must we stick to our own opinion and fantasy,
for the partaking of the heavenly inheritance, which he hath purchased for us Neither must we stick to our own opinion and fantasy,
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4929
whenas this doctrine shal be well treated of, as if it were to bée debated by words.
whenas this Doctrine shall be well treated of, as if it were to been debated by words.
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4930
But let vs know this, that although our faith hangeth vpon hearing, yet shall it neuer haue through assurance,
But let us know this, that although our faith hangs upon hearing, yet shall it never have through assurance,
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4931
except it receiue such a testimony from God and from his holy spirite, as surpasseth whatsoeuer the tong of man is able to expresse.
except it receive such a testimony from God and from his holy Spirit, as Surpasses whatsoever the tonge of man is able to express.
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4932
For this cause, must wée not dwell in our owne vnderstandinges, and iudge as we thinke best,
For this cause, must we not dwell in our own understandings, and judge as we think best,
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4933
but let vs know that it is a wonderfull and an in comprehensible secret, ye the sonne of God became a mortall man,
but let us know that it is a wonderful and an in comprehensible secret, you the son of God became a Mortal man,
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4934
and subiect to death, that wée might be exempt from it, and that now, in the middest of al our weaknes, we should haue neuertheles life euerlasting which must be obtained by fayth,
and Subject to death, that we might be exempt from it, and that now, in the midst of all our weakness, we should have nevertheless life everlasting which must be obtained by faith,
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4935
vntil such time as it be throughly manifested vnto vs at his comming, in the last day.
until such time as it be thoroughly manifested unto us At his coming, in the last day.
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4936
And this is the effect of that which wée are to learne out of this place.
And this is the Effect of that which we Are to Learn out of this place.
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4937
Now the Prophet goeth on further, and saieth, That hee was cut of from out of the lande of the liuing,
Now the Prophet Goes on further, and Saith, That he was Cut of from out of the land of the living,
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4938
& receued the wounds which were due to his people. This is a confirmation of that which wée lately handeled:& received the wounds which were due to his people. This is a confirmation of that which we lately handled:
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4939
to wyt, that the age of our Lorde Iesus Christ should not serue for himself alone,
to wit, that the age of our Lord Iesus christ should not serve for himself alone,
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4940
but also for the whole body of his Church, wherevnto hee is vnited, and bounde as it were with an inseperable bonde.
but also for the Whole body of his Church, whereunto he is united, and bound as it were with an inseparable bond.
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4941
For the Prophet sheweth, that without it, it might be saide that the death and passion of our Lord Iesus Christ should be vnprofitable.
For the Prophet shows, that without it, it might be said that the death and passion of our Lord Iesus christ should be unprofitable.
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4942
Now this were a blasphemie not to be borne, to think that ye son of God came downe into ye world, to abide so cruel a death,
Now this were a blasphemy not to be born, to think that you son of God Come down into you world, to abide so cruel a death,
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and to haue the iudgement of God fall so on his head, as that he beare the punishment for our sinnes,
and to have the judgement of God fallen so on his head, as that he bear the punishment for our Sins,
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and was taken to bee the greatest malefactor in ye world:
and was taken to be the greatest Malefactor in you world:
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& yet al this not to profit his faithful seruants ani thing at all, yt might well inough be saide, yt this were,
& yet all this not to profit his faithful Servants ani thing At all, that might well enough be said, that this were,
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as a man would say, a very iest.
as a man would say, a very jest.
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Wherfore, ye prophet bringeth vs back to this cōsideration, yt we should well vnderstand, for what end & purpose our Lord Iesus was thus scourged & beaten.
Wherefore, you Prophet brings us back to this consideration, that we should well understand, for what end & purpose our Lord Iesus was thus scourged & beaten.
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And this came not by fortune, as hath ben before declared.
And this Come not by fortune, as hath been before declared.
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Nether must wée looke only vnto that which men did, and to those which vniustly slew him,
Neither must we look only unto that which men did, and to those which unjustly slew him,
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but wée must lift vp the eies of our faith vnto the counsell of God, by which he had ordained yt Iesus Christ should be sacrificed, to the ende hée might purchase remission of our sinnes for vs. Wherefore,
but we must lift up the eyes of our faith unto the counsel of God, by which he had ordained that Iesus christ should be sacrificed, to the end he might purchase remission of our Sins for us Wherefore,
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since it is so, we are alwaies to conclude, that Iesus Christ suffered not for himselfe,
since it is so, we Are always to conclude, that Iesus christ suffered not for himself,
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but receyued the woundes which were due to vs, we are héere in this first place exhorted to enter into the knowledge and examination of our sins,
but received the wounds which were due to us, we Are Here in this First place exhorted to enter into the knowledge and examination of our Sins,
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whenas the death & passion of our Lord Iesus Christ is set before vs. It is very true ye God therein powreth out the infinit treasures of his goodnes:
whenas the death & passion of our Lord Iesus christ is Set before us It is very true the God therein poureth out the infinite treasures of his Goodness:
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for, indéede, when S. Paul hath saide that we ar iustified by our lord Iesus,
for, indeed, when S. Paul hath said that we Are justified by our lord Iesus,
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& yt in staying our selues vpon his death & passion, we may boldly present our selues before god,
& that in staying our selves upon his death & passion, we may boldly present our selves before god,
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& be glad that hée wil alwaies except of vs. After Saint Paul, I say, hath handled this doctrin, that although we be miserable sinners,
& be glad that he will always except of us After Saint Paul, I say, hath handled this Doctrine, that although we be miserable Sinners,
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yet wil not God cast vs off, but vpholde vs, because hée receiueth vs in the name of his only son, he goeth on farther,
yet will not God cast us off, but uphold us, Because he receiveth us in the name of his only son, he Goes on farther,
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& sayeth, I beséech you Brethren euen in the bowels of the goodnes and mercie of God.
& Saith, I beseech you Brothers even in the bowels of the Goodness and mercy of God.
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Wherin he sheweth, that in the suffering of Iesus Christ, we haue a testimony of the infinit loue of god:
Wherein he shows, that in the suffering of Iesus christ, we have a testimony of the infinite love of god:
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as if he wold lay open his hart, and shew vs his bowels to testefye vnto vs how deare and precious wée and our soules are vnto him.
as if he would lay open his heart, and show us his bowels to testefye unto us how deer and precious we and our Souls Are unto him.
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Howbeit this is not sett downe, to the ende wée shoulde sléepe and take pleasure in our sins:
Howbeit this is not Set down, to the end we should sleep and take pleasure in our Sins:
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For the more that God sheweth himself lyberal in the person of our Lorde Iesus Christ,
For the more that God shows himself liberal in the person of our Lord Iesus christ,
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so much the more ought wee to féele, what a gréeuous thing it is for vs to become his enemies,
so much the more ought we to feel, what a grievous thing it is for us to become his enemies,
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and fight against his iustice, and cause him to set himselfe against vs:
and fight against his Justice, and cause him to Set himself against us:
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for, the grace which God sheweth vs in our Lord Iesus Christ, ought to draw vs continually to repentaunce.
for, the grace which God shows us in our Lord Iesus christ, ought to draw us continually to Repentance.
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Now, the papistes at this day, go about falsely to accuse vs of the doctrine which we preach, which is this, that we must be saued by the frée mercy of God, haue our whole recourse vnto Iesus Christ,
Now, the Papists At this day, go about falsely to accuse us of the Doctrine which we preach, which is this, that we must be saved by the free mercy of God, have our Whole recourse unto Iesus christ,
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bicause we knowe that therein wee haue all our perfection of rightuousnes.
Because we know that therein we have all our perfection of righteousness.
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Now forsooth Sir, say they, you haue made a great speake, for, then euery man may liue as he lust,
Now forsooth Sir, say they, you have made a great speak, for, then every man may live as he lust,
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and they néede neuer care any more for the offending of God.
and they need never care any more for the offending of God.
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Indéed, these dogs may bark thus, because they neuer knew what it is to tast of the forgiuenesse of sinnes.
Indeed, these Dogs may bark thus, Because they never knew what it is to taste of the forgiveness of Sins.
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For these hipocrites make a skorne at God, and at all religion, and haue neuer learned, what it is to transgres the law of God.
For these Hypocrites make a scorn At God, and At all Religion, and have never learned, what it is to transgress the law of God.
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And wee also sée, how iollily they thinke themselues discharged, if they haue once song a Masse, bleated,
And we also see, how jollily they think themselves discharged, if they have once song a Mass, bleated,
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and masked, and they think that God is as well pleased with this, as a young Child is pleased with a pudding.
and masked, and they think that God is as well pleased with this, as a young Child is pleased with a pudding.
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Thus we sée how these skorners of God, can blaspheme ye gospell, but when we haue come once to the acknowledgment of our sins,
Thus we see how these scorners of God, can Blaspheme you gospel, but when we have come once to the acknowledgment of our Sins,
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and know to what ende the inestimable grace of God is preached vnto vs, without doubt wée shoulde bee touched with repentance,
and know to what end the inestimable grace of God is preached unto us, without doubt we should be touched with Repentance,
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and be mortally wounded with the horror of anguishe and payne, when wée sée God to bee our enimie,
and be mortally wounded with the horror of anguish and pain, when we see God to be our enemy,
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because wée haue prouoked him to wrath.
Because we have provoked him to wrath.
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And this is héere the meaning of the prophet, that Iesus Christ hath sustained ye wonds which were due to vs. Wherin he sheweth yt we can neuer liuely féele, what good the death and passion of our Lord Iesus Christ hath done vs,
And this is Here the meaning of the Prophet, that Iesus christ hath sustained you wonds which were due to us Wherein he shows that we can never lively feel, what good the death and passion of our Lord Iesus christ hath done us,
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except we be inwardly throughly touched with the offending of our God, wherby wee haue made him to become as our Iudge & enemy,
except we be inwardly thoroughly touched with the offending of our God, whereby we have made him to become as our Judge & enemy,
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vntill such time as we be reconciled vnto him by his méere goodnesse and mercy. Now, this is sufficiently declared to vs in the holy Scripture:
until such time as we be reconciled unto him by his mere Goodness and mercy. Now, this is sufficiently declared to us in the holy Scripture:
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but héerein resteth the whole matter, that wée applye our witte and studie thereto.
but herein rests the Whole matter, that we apply our wit and study thereto.
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Neuerthelesse, be as be may, we sée that our Lorde Iesus Christ calleth none but such as doo labor, and are heauy laden. Nevertheless, be as be may, we see that our Lord Iesus christ calls none but such as do labour, and Are heavy laden.
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By this he excludeth all such as sléepe in their iniquities, and flatter them selues in them,
By this he excludeth all such as sleep in their iniquities, and flatter them selves in them,
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or els which giue them selues to al lycenciousnesse, without any feare of God.
or Else which give them selves to all lycenciousnesse, without any Fear of God.
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And therefore, they which are thus giuen ouer to all wickednesse, cannot possibly come néere vnto our Lord Iesus Christ,
And Therefore, they which Are thus given over to all wickedness, cannot possibly come near unto our Lord Iesus christ,
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for who shall giue vs an entraunce vnto him, but the voyce whiche calleth vs? Euen so fareth it with them, who are so proude and presumptiouslye blinde,
for who shall give us an Entrance unto him, but the voice which calls us? Eve so fareth it with them, who Are so proud and presumptiouslye blind,
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as that they make them selues beléeue that they are righteous through their owne deserts,
as that they make them selves believe that they Are righteous through their own deserts,
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and surely, he shutteth the gate against all such kind of people, so that they can haue no hope that our Lord Iesus christ bringeth them any comfort or solace.
and surely, he shutteth the gate against all such kind of people, so that they can have no hope that our Lord Iesus Christ brings them any Comfort or solace.
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And why so? forsooth, because he thus saith, come vnto mée, who are they? All the world.
And why so? forsooth, Because he thus Says, come unto me, who Are they? All the world.
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Indéed, this is true that he calleth all the worlde, howbeit hee maketh a distinction of it,
Indeed, this is true that he calls all the world, howbeit he makes a distinction of it,
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for thus he saithe, all yée that labor and are heauy loden.
for thus he Saith, all the that labour and Are heavy laden.
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For, after he had called all such as had néede of his helpe, hée sheweth that none can be partakers thereof but such as doo labor and are heauy loden.
For, After he had called all such as had need of his help, he shows that none can be partakers thereof but such as do labour and Are heavy laden.
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And therfore, when we shall féele our burden, and so groane vnder it, as that we are able to beare no more, sée what a way is laide open vnto vs, to come vnto our Lord Iesus Christ,
And Therefore, when we shall feel our burden, and so groan under it, as that we Are able to bear no more, see what a Way is laid open unto us, to come unto our Lord Iesus christ,
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because he hath stretched out his armes to imbrace vs. For, we shall sée héerafter, yt hée was sent vnto those whose hartes were abased and cast downe.
Because he hath stretched out his arms to embrace us For, we shall see hereafter, that he was sent unto those whose hearts were abased and cast down.
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Wherfore, wée must bée sacrificed after this maner, that wée might bée made like vnto our Lord Iesus Christ.
Wherefore, we must been sacrificed After this manner, that we might been made like unto our Lord Iesus christ.
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In very déede, the sacrifice which he offered, is our full hope and assuraunce: to wit, we must not presume to adde any thing vnto our Lorde Iesus Christ:
In very deed, the sacrifice which he offered, is our full hope and assurance: to wit, we must not presume to add any thing unto our Lord Iesus christ:
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because he hath purchased ful saluation, by his sacrificing of him selfe vnto God his father:
Because he hath purchased full salvation, by his sacrificing of him self unto God his father:
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but by the way, it is méete that wée shoulde be threatned by the iudgements of God, to the ende we might vnderstand,
but by the Way, it is meet that we should be threatened by the Judgments of God, to the end we might understand,
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how gréeuos a thing it is, that wée béeing poore wormes of the earth, should lift our selues vp against the maiestie of our creator,
how gréeuos a thing it is, that we being poor worms of the earth, should lift our selves up against the majesty of our creator,
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and violate his iustice, considering that we are placed héere in this world to serue and honor him.
and violate his Justice, considering that we Are placed Here in this world to serve and honour him.
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And therfore let vs haue a liuely féeling of this, that wee might come vnto our Lord Iesus Christ.
And Therefore let us have a lively feeling of this, that we might come unto our Lord Iesus christ.
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Now it should séeme héere at the first sight that the Prophet had set downe a straunge reason,
Now it should seem Here At the First sighed that the Prophet had Set down a strange reason,
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when hée saith, bicause hee was cut of from the lande of the liuing.
when he Says, Because he was Cut of from the land of the living.
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For, in asmuch as Iesus Christ was exalted, and hath now the rule both in heauen and in earth, it shuld séeme yt this was no fit meane, without he had first bene as one cut of:
For, in as as Iesus christ was exalted, and hath now the Rule both in heaven and in earth, it should seem that this was no fit mean, without he had First be as one Cut of:
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For this glory, wherein now he is, he alwayes had, before the world was made according to the saying of S. Iohn.
For this glory, wherein now he is, he always had, before the world was made according to the saying of S. John.
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And therfore Iesus Christ as touching his deuine essence or being, obtained vnto himselfe no straunge thing.
And Therefore Iesus christ as touching his divine essence or being, obtained unto himself no strange thing.
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Now, to bee cast downe into the bottomlesse pitte of death as it were, was not the way to come vnto heauenly glory:
Now, to be cast down into the bottomless pit of death as it were, was not the Way to come unto heavenly glory:
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and to be condemned by a mortall man, is not like that he should be made iudge of the whole worlde.
and to be condemned by a Mortal man, is not like that he should be made judge of the Whole world.
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Howbeit, the meaning of God was such, as yt he would worke beyond mans reason:
Howbeit, the meaning of God was such, as that he would work beyond men reason:
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neither must wée bring our counsell hether with vs, and think that wée are able to amend this counsel, which wée know, to be the cause and springhead of our saluation:
neither must we bring our counsel hither with us, and think that we Are able to amend this counsel, which we know, to be the cause and springhead of our salvation:
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but let vs most humbly gloryfy God, because hee woulde haue his sonne to be thus cut off from the lande of the liuing.
but let us most humbly Glorify God, Because he would have his son to be thus Cut off from the land of the living.
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Now the Prophet namely speaketh after this manner, as though Iesus Christ had bene vtterly abolished:
Now the Prophet namely speaks After this manner, as though Iesus christ had be utterly abolished:
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and would not make mention onely of a common death, but euen of such a death as should vtterly root him out,
and would not make mention only of a Common death, but even of such a death as should utterly root him out,
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as if the remembrance of him had bene cléerelye abolished and defaced.
as if the remembrance of him had be cléerelye abolished and defaced.
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For although of necessitie, all men must dye, & thereby are cut of from the land of the lyuing,
For although of necessity, all men must die, & thereby Are Cut of from the land of the living,
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yet hath this ben specially séene in our Lord Iesus Christ, that his death was to haue shut him quite out from the company of men.
yet hath this ben specially seen in our Lord Iesus christ, that his death was to have shut him quite out from the company of men.
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For (as we haue already said) it was a most shamefull death, and curssed of God:
For (as we have already said) it was a most shameful death, and cursed of God:
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and besides, it was almost euen the very gulfe of hell: yet not yt Iesus christ was swalowed vp of it:
and beside, it was almost even the very gulf of hell: yet not that Iesus Christ was swallowed up of it:
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howbeit he straue mightely against the angushes of death.
howbeit he strave mightily against the angushes of death.
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And therefore it is not for naught that ye prophet setteth him downe héere as one that had ben abolished from amōgst mē.
And Therefore it is not for nought that you Prophet sets him down Here as one that had been abolished from amongst men.
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Neuertheles how euer it is he obtained by this menes such maiestie in this nature of ours,
Nevertheless how ever it is he obtained by this menes such majesty in this nature of ours,
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as yt at this day he being our brother, yet ceaseth not also to become our iudge.
as that At this day he being our brother, yet ceases not also to become our judge.
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And marke what S. Paul saith of it, that he rendred himself obedient vnto death,
And mark what S. Paul Says of it, that he rendered himself obedient unto death,
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yea euen to the most curssed death of the Crosse, in saying that he rendred himselfe obedient, he noteth vnto vs that which wee haue already declared out of the prophet, to wit, that, that which our Lord Iesus Christ suffered, was willingly done.
yea even to the most cursed death of the Cross, in saying that he rendered himself obedient, he notes unto us that which we have already declared out of the Prophet, to wit, that, that which our Lord Iesus christ suffered, was willingly done.
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But because wee are guilty before god, & are his enemies, it is saide yt Iesus Christ submitted himself:
But Because we Are guilty before god, & Are his enemies, it is said that Iesus christ submitted himself:
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for as S. Paul saith, he who had all power and authority, tooke vpon him the forme of a seruant,
for as S. Paul Says, he who had all power and Authority, took upon him the Form of a servant,
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& the state of those yt were vnder ye yoke.
& the state of those that were under the yoke.
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Thus we sée how obedient he was all his lyfe long, & would be vnder the law.
Thus we see how obedient he was all his life long, & would be under the law.
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And not only in this, but although he felt ye horrible panges of death, which made him sweat water & blood,
And not only in this, but although he felt you horrible pangs of death, which made him sweat water & blood,
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& draue him to say, O father, if it be possible, I beséech thée, let this so sower a cup passe ouer mée:
& drove him to say, Oh father, if it be possible, I beseech thee, let this so sour a cup pass over me:
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neuertheles he restraineth himselfe & saith: yet not my will, but thine be done.
nevertheless he restraineth himself & Says: yet not my will, but thine be done.
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Now herevpon S. Paul saith yt God his father, for this cause, exalted him, & gaue him a name aboue all other names, yt euery knée at this day might bow vnto.
Now hereupon S. Paul Says that God his father, for this cause, exalted him, & gave him a name above all other names, that every knee At this day might bow unto.
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Wherfore, let vs vnderstand that Iesus Christ himself, hath euen in our nature, an excellent maiestie, to ye end we might come to him in full assurance:
Wherefore, let us understand that Iesus christ himself, hath even in our nature, an excellent majesty, to you end we might come to him in full assurance:
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for, vpon what condition is he made iudge ouer all the world? forsooth, it is because yt he is not onely made our Brother,
for, upon what condition is he made judge over all the world? forsooth, it is Because that he is not only made our Brother,
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but also for yt he offred himself to be our pledge & borrow and hath borne al our sins.
but also for that he offered himself to be our pledge & borrow and hath born all our Sins.
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He was scourged & beaten by the hand of god, yt we might be healed of ye wounds which we deserued to haue and for this cause is he now exalted, to ye ende we might bouldlye draw néere vnto him.
He was scourged & beaten by the hand of god, that we might be healed of you wounds which we deserved to have and for this cause is he now exalted, to the end we might boldly draw near unto him.
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Now this is very true, yt the wicked ones, & the deuils, must in despite of their téethes, féele that the son of God is far aboue them,
Now this is very true, that the wicked ones, & the Devils, must in despite of their téethes, feel that the son of God is Far above them,
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for he must tread all his enemies vnder his féet.
for he must tread all his enemies under his feet.
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Howbeit, we for our parts ar to do him honor willingly, to submit our selues quietly vnto him, Howbeit, we for our parts Are to do him honour willingly, to submit our selves quietly unto him,
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& acknowledge the, maiestie that was giuen vnto him in his humane nature, to the ende we might haue wherewith to glory & triumph against sin.
& acknowledge thee, majesty that was given unto him in his humane nature, to the end we might have wherewith to glory & triumph against since.
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Now, yt this is ment by the person of our Lord Iesus Christ, sufficiently appeareth, by ye words of S. Luke,
Now, that this is meant by the person of our Lord Iesus christ, sufficiently appears, by the words of S. Lycia,
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for when the Eunuke was come to worship at the temple of Ierusalem, he read this place, & it was expounded vnto him by Philip, whom God had sent by the liuelye ministerie of an Angell, to the end he might come to this poore blinde & ignorant man which sought after God, hauing as yet no knowledge of him.
for when the Eunuke was come to worship At the temple of Ierusalem, he read this place, & it was expounded unto him by Philip, whom God had sent by the lively Ministry of an Angel, to the end he might come to this poor blind & ignorant man which sought After God, having as yet no knowledge of him.
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Howbeit this place was in such sort expounded vnto him, as that with once preaching he was conuerted vnto our lord Iesus Christ, crauing and requ•ering that he might be baptised in his name.
Howbeit this place was in such sort expounded unto him, as that with once preaching he was converted unto our lord Iesus christ, craving and requ•ering that he might be baptised in his name.
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And this is a thing that should greatly touch vs:
And this is a thing that should greatly touch us:
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for in the first place we are admonished, that although we are not able at the first chop to haue the sound vnderstanding of the doctrine of our Lord Iesus Christ,
for in the First place we Are admonished, that although we Are not able At the First chop to have the found understanding of the Doctrine of our Lord Iesus christ,
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and what fruit we gather out of that which is dayly preached vnto vs, yet must we not dispaire for all that,
and what fruit we gather out of that which is daily preached unto us, yet must we not despair for all that,
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but search out of ye Scripture that thing which we know not, and then, God hauinge pittie on vs, will giue vs his hand,
but search out of the Scripture that thing which we know not, and then, God having pity on us, will give us his hand,
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and set vs in the right way. And since this poore & ignorāt mā, who gaue himself to read in ye bible,
and Set us in the right Way. And since this poor & ignorant man, who gave himself to read in you Bible,
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& knew not what it meant, was thus conuerted vnto our Lorde Iesus Christ: let vs take good héede howe we play the sluggards:
& knew not what it meant, was thus converted unto our Lord Iesus christ: let us take good heed how we play the sluggards:
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but rather follow the Counsell of the Psalmist, who saith: To day if yée heare his voyce harden not your heartes.
but rather follow the Counsel of the Psalmist, who Says: To day if the hear his voice harden not your hearts.
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And therefore, let vs take such a tast of the doctrine which is here preached vnto vs, And Therefore, let us take such a taste of the Doctrine which is Here preached unto us,
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as that wee may bee brought vnto our Lord Iesus Christ, and so accept of him,
as that we may be brought unto our Lord Iesus christ, and so accept of him,
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as that we may cleaue vnto him with a sure and constant faith: that we may profite thereby, and be strengthened euen to the end:
as that we may cleave unto him with a sure and constant faith: that we may profit thereby, and be strengthened even to the end:
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so that after we are truely humbled, we may come and offer our selues vnto our God,
so that After we Are truly humbled, we may come and offer our selves unto our God,
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and beséeche him of pardon and forgiuenes:
and beseech him of pardon and forgiveness:
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and although we are vnwoorthy, yet let vs not leaue lifting vp of our heades vnto heauen,
and although we Are unworthy, yet let us not leave lifting up of our Heads unto heaven,
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and fully assure our selues, that God will accept of vs in the name of this great and mighty Redemer.
and Fully assure our selves, that God will accept of us in the name of this great and mighty Redeemer.
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And although he was for a little while cast downe, yet let vs come backe to this poynt, that he was notwithstanding exalted aboue the heauens, that (as S. Iohn saith) he might draw vs vnto himself, for thus it is said,
And although he was for a little while cast down, yet let us come back to this point, that he was notwithstanding exalted above the heavens, that (as S. John Says) he might draw us unto himself, for thus it is said,
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when I shal be exalted out of this world, I will draw al things vnto my selfe.
when I shall be exalted out of this world, I will draw all things unto my self.
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Let vs now fal downe before the maiesty of our good God, and acknowledge our offences beséeching him to make vs otherwise féele them,
Let us now fall down before the majesty of our good God, and acknowledge our offences beseeching him to make us otherwise feel them,
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then héeretofore we haue done, and that it would please him to open our eies, and 〈 ◊ 〉 touche our hartes,
then heretofore we have done, and that it would please him to open our eyes, and 〈 ◊ 〉 touch our hearts,
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as that wee may submit our selues wholy vnto him, and holde the meane whiche is set downe vnto vs in his worde, that is, to hate our selues,
as that we may submit our selves wholly unto him, and hold the mean which is Set down unto us in his word, that is, to hate our selves,
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and detest al our sinnes, so that wée may be able to receiue ye grace which he hath once shewed vs in our Lorde Iesus Christ,
and detest all our Sins, so that we may be able to receive you grace which he hath once showed us in our Lord Iesus christ,
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and which hée would haue vs now inioy by the meane of the Gospell.
and which he would have us now enjoy by the mean of the Gospel.
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And so let vs all most humbly say, O almighty GOD and heauenlye Father, thou hast promised to héere all our requestes. &c.
And so let us all most humbly say, Oh almighty GOD and heavenly Father, thou hast promised to Here all our requests. etc.
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¶ The fift Sermon of the Prophesie of Iesus Christ. Isaiah. L. iij
¶ The fift Sermon of the Prophesy of Iesus christ. Isaiah. L. iij
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9 And he made his graue with the wicked, and with the riche in his death though he had done no wickednesse,
9 And he made his graven with the wicked, and with the rich in his death though he had done no wickedness,
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neither was any deceit in his mouth.
neither was any deceit in his Mouth.
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10 Yet would the Lord breake him, and make him subiect to infirmities, when he shall make his Soule an offering for sinne, he shall see his Seede and prolong his dayes,
10 Yet would the Lord break him, and make him Subject to infirmities, when he shall make his Soul an offering for sin, he shall see his Seed and prolong his days,
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and the wyll of the LORDE shall prosper in his handes. THe Prophet continueth héere the doctrine before specified:
and the will of the LORD shall prosper in his hands. THe Prophet Continueth Here the Doctrine before specified:
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to witte, that there was such inimity betwéene God and vs, as that the wrath of God could by no meanes be appeased,
to wit, that there was such inimity between God and us, as that the wrath of God could by no means be appeased,
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but by Iesus Christ his answering of the same, euen to the vttermost.
but by Iesus christ his answering of the same, even to the uttermost.
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For, by how much the more the suffering of the son of god was, by somuch ye more mai we gather,
For, by how much the more the suffering of the son of god was, by So much you more mai we gather,
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how greeuous our sinnes are, and how wonderfully God abhorreth them:
how grievous our Sins Are, and how wonderfully God abhorreth them:
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considering (as wee haue héeretofore saide, and as héereafter shall be more at large spoken) that there is no superfluous nor vnprofitable thing in the death and passion of our Lorde Iesus Christ.
considering (as we have heretofore said, and as hereafter shall be more At large spoken) that there is no superfluous nor unprofitable thing in the death and passion of our Lord Iesus christ.
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And therefore, for somuch as he was terribly tormented, hee hath on the one side witnessed vnto vs his infinite goodnesse and loue,
And Therefore, for So much as he was terribly tormented, he hath on the one side witnessed unto us his infinite Goodness and love,
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and we, on the other side are to looke what it is that our iniquities haue deserued before the maiestie of our good God.
and we, on the other side Are to look what it is that our iniquities have deserved before the majesty of our good God.
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Now, it is heere sayde, that ouer and besides that, which hath beene alreadie recited, that our Lord Iesus Christ was put to be skorned and shamed of the vngodly, that they might euen glory and triumph ouer him:
Now, it is Here said, that over and beside that, which hath been already recited, that our Lord Iesus christ was put to be scorned and shamed of the ungodly, that they might even glory and triumph over him:
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for there is no doubt, but that the Prophet by this word Graue, ment to expresse, that Iesus Christ was subiect to all rebuke and shame,
for there is no doubt, but that the Prophet by this word Grave, meant to express, that Iesus christ was Subject to all rebuke and shame,
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and that God woulde forsake him as it were for a season, to the end the worlde might make no reckoning of him:
and that God would forsake him as it were for a season, to the end the world might make no reckoning of him:
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accordingly as it is set downe vnto vs in the Gospell.
accordingly as it is Set down unto us in the Gospel.
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For they did not onely crucifie Iesus Christ, but they also put out their tongues at him:
For they did not only crucify Iesus christ, but they also put out their tongues At him:
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rayling and scoffing, and as much as in them lay, went about to make him desperate.
railing and scoffing, and as much as in them lay, went about to make him desperate.
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Which thing was very well foretolde by the Psalmist, to witte, that the most wicked and vngodly, should put out their tongues at him.
Which thing was very well foretold by the Psalmist, to wit, that the most wicked and ungodly, should put out their tongues At him.
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For this was the speech they had, he hath saued others, say they and therefore let him now saue him selfe if he can.
For this was the speech they had, he hath saved Others, say they and Therefore let him now save him self if he can.
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Why calleth not hee vpon his God? we shall see whether hee so greatly loueth him or no.
Why calls not he upon his God? we shall see whither he so greatly loves him or no.
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We see then how the wicked wounded our Lord Iesus Christ, and how furiously men outraged against him:
We see then how the wicked wounded our Lord Iesus christ, and how furiously men outraged against him:
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and it was to this end and purpose, that we might finde so much fauour at the handes of God,
and it was to this end and purpose, that we might find so much favour At the hands of God,
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as to haue our sinnes couered:
as to have our Sins covered:
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and although Satan hath wherefore to accuse vs, yet shall all the shame whervnto he is any way able to put vs, be clearely buried.
and although Satan hath Wherefore to accuse us, yet shall all the shame whereunto he is any Way able to put us, be clearly buried.
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Wherefore since our Lorde Iesus Christ would néeds beare all our blame and shame, it was to this ende that all our filthinesse might be couered before the Lord our God,
Wherefore since our Lord Iesus christ would needs bear all our blame and shame, it was to this end that all our filthiness might be covered before the Lord our God,
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so that they should neuer be able to come in minde any more.
so that they should never be able to come in mind any more.
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And when the prophet speaketh héere of the Riche, it is as much as if he had saide, the most outragious kind of people.
And when the Prophet speaks Here of the Rich, it is as much as if he had said, the most outrageous kind of people.
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For we know, that when men are riche and in authoritie, they goe about to make them selues to bée feared, alwayes abusing their power and credit.
For we know, that when men Are rich and in Authority, they go about to make them selves to been feared, always abusing their power and credit.
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And this also we sée, that very few or none of these men kepe any temperatnesse and measure, either yet become gentle and mild, when they may hurt.
And this also we see, that very few or none of these men keep any temperatnesse and measure, either yet become gentle and mild, when they may hurt.
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But as for the poore soules, although indéede they are fearce and cruel enough, yet are they kept backe from dooing any harme,
But as for the poor Souls, although indeed they Are fierce and cruel enough, yet Are they kept back from doing any harm,
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euen by maine force, & thereby the mischief which they would gladly doe, is not seene.
even by main force, & thereby the mischief which they would gladly do, is not seen.
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Howbeit as for the rich and mightie ones, they are without all order, and thinke whatsoeuer they doe is lawfull.
Howbeit as for the rich and mighty ones, they Are without all order, and think whatsoever they do is lawful.
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To be short, the Prophet his meaning is, that our Lord Iesus Christ was thrust into the hands of men, to the end he might be so vilainously handled,
To be short, the Prophet his meaning is, that our Lord Iesus christ was thrust into the hands of men, to the end he might be so vilainously handled,
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as that he was not woorthie to be accounted amongest the contemptible & petie companions:
as that he was not worthy to be accounted amongst the contemptible & petie Sodales:
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but to be taken as a worme of the earth, and to haue all the mocks and skornes that might be, to be laid vpon him.
but to be taken as a worm of the earth, and to have all the mocks and skornes that might be, to be laid upon him.
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Thus we sée the summ and effect of this first part.
Thus we see the sum and Effect of this First part.
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Now, he by and by after sayth, That he had for all this done no wickednes, whereby he ment to shew, that that ye son of God,
Now, he by and by After say, That he had for all this done no wickedness, whereby he meant to show, that that the son of God,
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as touching himselfe being innocent, would take vpon him all our burdens, wherewith we were ouercharged:
as touching himself being innocent, would take upon him all our burdens, wherewith we were overcharged:
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for there was no mortall creature that was able to beare and suffer that which our Lord Iesus Christ dyd.
for there was no Mortal creature that was able to bear and suffer that which our Lord Iesus christ did.
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And so by that meane, the prophet againe declareth vnto vs, that it was not for his owne deserts,
And so by that mean, the Prophet again Declareth unto us, that it was not for his own deserts,
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neither yet was he guiltie of any thing whenas they thus cruelly and tirrannously vsed him:
neither yet was he guilty of any thing whenas they thus cruelly and tirrannously used him:
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but abod all this geare for our sakes.
but Abod all this gear for our sakes.
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And to say the truth, if we looke well into the life of our Lord Iesus, we shall finde that neuer any man had iust occasion to attempt any thing against him.
And to say the truth, if we look well into the life of our Lord Iesus, we shall find that never any man had just occasion to attempt any thing against him.
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In very déede the priests tolde Pylate, that they would neuer haue brought him before his worship without he had bene a malefactor.
In very deed the Priests told Pilate, that they would never have brought him before his worship without he had be a Malefactor.
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Now it is so farre of that Iesus Christ dyd any shrewd turnes, if the matter be throwly examined, Now it is so Far of that Iesus christ did any shrewd turns, if the matter be throwly examined,
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as that he dyd none other hurte, but make the blinde to sée, the lame to goe, heale the sick and diseased, raise the dead,
as that he did none other hurt, but make the blind to see, the lame to go, heal the sick and diseased, raise the dead,
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& fil ye hungry & néedy:
& fill you hungry & needy:
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to be short, all the riches, of the goodnes, & mercy of God, yt were to bée séene, were powred out vpon him.
to be short, all the riches, of the Goodness, & mercy of God, that were to been seen, were poured out upon him.
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What was the reasō then, yt mē thus persecuted him? surely it must néeds be, yt this procéeded from some other cause.
What was the reason then, that men thus persecuted him? surely it must needs be, that this proceeded from Some other cause.
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Héere therefore wée sée why ye prophet bringeth vs back to ye remēbrance of our sins & iniquities,
Here Therefore we see why you Prophet brings us back to you remembrance of our Sins & iniquities,
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whēas he speaketh of ye purenes of our lord Iesus Nether must we think that ye prophet ment héere, simply to iustifie the sonne of God.
whenas he speaks of you pureness of our lord Iesus Neither must we think that you Prophet meant Here, simply to justify the son of God.
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For this were a very bare kinde of speach to say, loe I beséeche you, hée was guilty in nothing,
For this were a very bore kind of speech to say, lo I beseech you, he was guilty in nothing,
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but so behaued himself, as yt al ye world was to loue & honor him.
but so behaved himself, as that all the world was to love & honour him.
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Al this is true indéed, howbeit, this were ouer cold a kind of doctrin to be taught, yt our lord Iesus had néede to be excused, & exempt, from all blame.
All this is true indeed, howbeit, this were over cold a kind of Doctrine to be taught, that our lord Iesus had need to be excused, & exempt, from all blame.
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And therefore the prophet had a farder consideratiō wt him: & ioineth these 2 points together which are héere set downe:
And Therefore the Prophet had a farther consideration with him: & Joineth these 2 points together which Are Here Set down:
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to wit, ye god had put his only son to al horrible rebuke & shame, & yet was innocent & guiltles.
to wit, you god had put his only son to all horrible rebuke & shame, & yet was innocent & guiltless.
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Now, if men should lift vp thēselues against him, & it not done by the prouidēce & counsel of god, it might be said yt they were furiously bēt,
Now, if men should lift up themselves against him, & it not done by the providence & counsel of god, it might be said that they were furiously bent,
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& yet knew not any cause why: neuertheles, it is said yt it was done by ye hande of God.
& yet knew not any cause why: nevertheless, it is said that it was done by you hand of God.
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For, although the priestes, and all the Iewes in general & the Souldiers, were stirred vp by the Deuill, to vomit out these blasphemies, which we read of in the Gospell, against our Lord Iesus,
For, although the Priests, and all the Iewes in general & the Soldiers, were stirred up by the devil, to vomit out these Blasphemies, which we read of in the Gospel, against our Lord Iesus,
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yet, Isaiah saith, that they had neuer bin able to haue done it, with out the appointment of the Lorde,
yet, Isaiah Says, that they had never been able to have done it, with out the appointment of the Lord,
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and therefore we must not fixe our eyes onely vpon men, to say, that this or that they haue done:
and Therefore we must not fix our eyes only upon men, to say, that this or that they have done:
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but it is as if God had set him selfe downe in his iudgment seat, to haue fully determined to sende his onely sonne into the handes of such wicked and cruell tirauntes,
but it is as if God had Set him self down in his judgement seat, to have Fully determined to send his only son into the hands of such wicked and cruel Tyrants,
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as that no shame and villanye that was possibly to be deuised should not light vpon him.
as that no shame and villainy that was possibly to be devised should not Light upon him.
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And therfore, when it is not onely said that men, but ye God his father also spared him not:
And Therefore, when it is not only said that men, but you God his father also spared him not:
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who gaue him to death for our redemption (whereof Saint Iohn also speaketh, that God so loued the world, who gave him to death for our redemption (whereof Saint John also speaks, that God so loved the world,
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as that hée woulde shewe it in the person of his Sonne, because he gaue him ouer to so bitter a death for vs) if we so lift vp our eyes,
as that he would show it in the person of his Son, Because he gave him over to so bitter a death for us) if we so lift up our eyes,
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as to acknowledge that nothing came vnto the person of our Lorde Iesus Christ, but by the determination of God, we must conclude, that since Iesus Christ was innocēt (as indéede he was) that therin, manifestly appeared, our sinnes and iniquities,
as to acknowledge that nothing Come unto the person of our Lord Iesus christ, but by the determination of God, we must conclude, that since Iesus christ was innocent (as indeed he was) that therein, manifestly appeared, our Sins and iniquities,
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so that all the shames and reproches which lighted vpon him, shoulde haue bene vpon vs. And therfore let vs vnderstande, that it is méete that all the Creatures in the worlde shoulde arme them selues to crye for vengeaunce vpon vs:
so that all the shames and Reproaches which lighted upon him, should have be upon us And Therefore let us understand, that it is meet that all the Creatures in the world should arm them selves to cry for vengeance upon us:
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yea and although they haue neither mouthe nor tongue, yet might they be there so, to discouer all our shames and vices,
yea and although they have neither Mouth nor tongue, yet might they be there so, to discover all our shames and vices,
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as that both heauen and earthe might bee ashamed of vs. Wée sée now what we are to consider of in this first place:
as that both heaven and earth might be ashamed of us We see now what we Are to Consider of in this First place:
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For either God must at pleasure haue thus afflicted his onely sonne, or els haue shewed vs what we deserued for ye greeuosnes of our sins:
For either God must At pleasure have thus afflicted his only son, or Else have showed us what we deserved for you greeuosnes of our Sins:
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to wit, that wee are blame worthie of al handes. In very deede wee cannot a way with the least punishment that may be:
to wit, that we Are blame worthy of all hands. In very deed we cannot a Way with the least punishment that may be:
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and besides, we are so effeminate and impacient, as that if our credit bée touched, we will eftsoones, wonderfully storme:
and beside, we Are so effeminate and impatient, as that if our credit been touched, we will eftsoons, wonderfully storm:
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and all this is because we know not what we are, neither iudge wée whether wée bée rightfully or wrongfully blamed.
and all this is Because we know not what we Are, neither judge we whither we been rightfully or wrongfully blamed.
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Wherfore, let vs well consider, that although the rebuke and shame which we deserue, are abolished in the person of our Lorde Iesus Christ,
Wherefore, let us well Consider, that although the rebuke and shame which we deserve, Are abolished in the person of our Lord Iesus christ,
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yet is it méete that God should moue and stirre vs to repentance:
yet is it meet that God should move and stir us to Repentance:
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& although we would not by our willes enter into the tryall and examination of our shame,
& although we would not by our wills enter into the trial and examination of our shame,
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yet rayseth hée vp men to awake vs:
yet raises he up men to awake us:
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and the more that wée woulde goe about to hyde our faultes by vaine excuses, the more layeth hée our shame open before vs, to the ende it might bée knowne, Saint Paule amongst the fruites of repentance, setteth downe this, That when we think of our wicked life past, wée shoulde close our eyes, grone before the Lord God,
and the more that we would go about to hide our Faults by vain excuses, the more Layeth he our shame open before us, to the end it might been known, Saint Paul among the fruits of Repentance, sets down this, That when we think of our wicked life passed, we should close our eyes, groan before the Lord God,
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and be ashamed of our selues. But what is he that doth it so perfectly, as it ought to bée done.
and be ashamed of our selves. But what is he that does it so perfectly, as it ought to been done.
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Nay we rather séeke after an hipocritical maner to forget our sinnes and iniquities:
Nay we rather seek After an Hypocritical manner to forget our Sins and iniquities:
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and GOD meaneth to remember vs and to call vs to an account, whenas he séeth vs so sleightly and cunningly hide them.
and GOD means to Remember us and to call us to an account, whenas he seeth us so slightly and cunningly hide them.
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But by the way, let vs consider, that wee may now present our selues before God and his Angels,
But by the Way, let us Consider, that we may now present our selves before God and his Angels,
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and be assured that our sinnes shall not bée layde vnto our charge, neither yet our vncleannesse bée discouered,
and be assured that our Sins shall not been laid unto our charge, neither yet our uncleanness been discovered,
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and that because our Lorde Iesus hath borne such blame:
and that Because our Lord Iesus hath born such blame:
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neither was this by chaunce as wée commonly say, neither yet did men falsely take this matter vpon them against him, without the good will and pleasure of God:
neither was this by chance as we commonly say, neither yet did men falsely take this matter upon them against him, without the good will and pleasure of God:
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But because God had thus established the matter by his heauenly iudgement.
But Because God had thus established the matter by his heavenly judgement.
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Nowe forsomuche as our Lorde Iesus was iust and righteous, it was also very méete that hée should beare our burden vpon him, being in this sort afflicted.
Now forsomuch as our Lord Iesus was just and righteous, it was also very meet that he should bear our burden upon him, being in this sort afflicted.
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And therefore, let vs in the first place vnderstand, that we deserue to haue all rebuke and shame to bee laide vpon vs:
And Therefore, let us in the First place understand, that we deserve to have all rebuke and shame to be laid upon us:
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and yet for all this, that wée are pardoned of the same, because he hath discharged vs thereof,
and yet for all this, that we Are pardoned of the same, Because he hath discharged us thereof,
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and hath made satisfaction for it in his owne person.
and hath made satisfaction for it in his own person.
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Thus wée sée why, and to what purpose the innocencie and puritie of the Sonne of God is héere spoken of.
Thus we see why, and to what purpose the innocence and purity of the Son of God is Here spoken of.
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For it is not set downe to the ende to excuse him, but for this cause, that we might féele what wee are,
For it is not Set down to the end to excuse him, but for this cause, that we might feel what we Are,
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and whether we must néedes be brought, except we were redéemed and bought from it.
and whither we must needs be brought, except we were redeemed and bought from it.
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Moreouer, the Prophet meaning to expresse such a full perfection as coulde not be amended, sayth, That there was no deceite founde in his mouth.
Moreover, the Prophet meaning to express such a full perfection as could not be amended, say, That there was no deceit found in his Mouth.
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Nowe Saint Iames saith, That he must needes be a very perfect man, out of whose mouth escapeth not an ill word,
Now Saint James Says, That he must needs be a very perfect man, out of whose Mouth escapeth not an ill word,
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because the tongue is the weakest thing that maybe.
Because the tongue is the Weakest thing that maybe.
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And although we be too too much inclined to al kind of wickednes, yet, that man that can refrain his handes and féet,
And although we be too too much inclined to all kind of wickedness, yet, that man that can refrain his hands and feet,
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and in such sort lead the whole course of this life, as that he is séene to liue vertuously & in the feare of God,
and in such sort led the Whole course of this life, as that he is seen to live virtuously & in the Fear of God,
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yet is hée neuer able to refraine his tongue, but that there wyll appeare some light, inconsiderate, lying or dissembling spéeche in him.
yet is he never able to refrain his tongue, but that there will appear Some Light, inconsiderate, lying or dissembling speech in him.
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To bée short, it is saide that there was no deceite to bée founde in our Lorde Iesus Christe, to shewe, that in all his wordes and deedes, hée was a myrrour of all holinesse.
To been short, it is said that there was no deceit to been found in our Lord Iesus Christ, to show, that in all his words and Deeds, he was a mirror of all holiness.
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Nowe, it is most certaine that all the miseries which we féele are the very fruites of our sinnes.
Now, it is most certain that all the misery's which we feel Are the very fruits of our Sins.
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For, had we aboade in the same puritie wherein God set our father Adam, our punishments should cease and bée abolished in the worlde.
For, had we abode in the same purity wherein God Set our father Adam, our punishments should cease and been abolished in the world.
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And therefore the fruit of our sinnes is the cause of our punishments.
And Therefore the fruit of our Sins is the cause of our punishments.
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So then, wée are to conclude, that forsomuch as there was not found the least blot that might bée in our Lorde Iesus Christe, he therefore beare the punishment, which we were worthie of, and deserued.
So then, we Are to conclude, that forsomuch as there was not found the least blot that might been in our Lord Iesus Christ, he Therefore bear the punishment, which we were worthy of, and deserved.
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And marke besides, why the Prophet addeth, that God woulde make him subiect to infirmities.
And mark beside, why the Prophet adds, that God would make him Subject to infirmities.
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This worde Infirmitie, hath a large scope in the Scriptures, for it importeth all the thinges which make men contemptible,
This word Infirmity, hath a large scope in the Scriptures, for it imports all the things which make men contemptible,
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as wée sée in many places thereof.
as we see in many places thereof.
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For, pouertie, sicknesse, griefe of minde, or contemptiblenesse, and a man that hath no good grace either to speake or do well,
For, poverty, sickness, grief of mind, or contemptibleness, and a man that hath no good grace either to speak or do well,
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neyther yet good gesture or behauiour, nor habiltie of wit and discretion, are al called in the Scripture infirmities.
neither yet good gesture or behaviour, nor habiltie of wit and discretion, Are all called in the Scripture infirmities.
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To bée shorte, this is to bryng vs backe to the thing which the Prophet hath already touched:
To been short, this is to bring us back to the thing which the Prophet hath already touched:
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to wit, that our Lorde Iesus Christe was like a deformed Creature, and suche a one as in whom was no shew of reputation and credit amongst men.
to wit, that our Lord Iesus Christ was like a deformed Creature, and such a one as in whom was no show of reputation and credit among men.
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And yet not such a one neither, but that there appeared in him, sure and certaine markes and tokēs, that he was to bée honored as the onely Sonne of God:
And yet not such a one neither, but that there appeared in him, sure and certain marks and tokens, that he was to been honoured as the only Son of God:
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But it was in such sorte darkened by his sufferings, and his infirmitie such, as that there was no power or vertue séene in him, But it was in such sort darkened by his sufferings, and his infirmity such, as that there was no power or virtue seen in him,
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and it séemed that there was no grace nor fauour in hym why hée shoulde bée estéemed and had in honour.
and it seemed that there was no grace nor favour in him why he should been esteemed and had in honour.
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Wée must also call to minde the thing that hath béene before recited, to wit, that he was beaten and scourged by the hand of God, suffered the horrible anguishes of his iudgement,
We must also call to mind the thing that hath been before recited, to wit, that he was beaten and scourged by the hand of God, suffered the horrible Anguishes of his judgement,
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& in his body beare the fearefullest torments that might be:
& in his body bear the fearfullest torments that might be:
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and ouer and besides all this, he was so vily thought of, as that he was not estéemed to bée placed amongst the most wicked and slauishe company.
and over and beside all this, he was so vily Thought of, as that he was not esteemed to been placed among the most wicked and slavish company.
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Thus wée sée howe the Sonne of God was punished.
Thus we see how the Son of God was punished.
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5186
Wherefore, since the case thus standeth, let vs vnderstande, that forsomuche as God spared not him, that wée for our partes shall not bée spared:
Wherefore, since the case thus Stands, let us understand, that forsomuch as God spared not him, that we for our parts shall not been spared:
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and yet notwithstanding hée hath giuen vs occasion to humble our selues, to the ende wée shoulde not waxe prowde,
and yet notwithstanding he hath given us occasion to humble our selves, to the end we should not wax proved,
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and take in hand to iustifie our selues, or els not cast our sinnes behind our backes,
and take in hand to justify our selves, or Else not cast our Sins behind our backs,
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5189
but dayly thinke vpon them and bée ashamed, whenas wée sée howe deare a recompence was made for them.
but daily think upon them and been ashamed, whenas we see how deer a recompense was made for them.
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5190
For, is this such a triflyng matter? If a miserable and wretched théefe shall haue committed many theftes and robberies,
For, is this such a trifling matter? If a miserable and wretched thief shall have committed many thefts and robberies,
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and after that his wicked déedes were knowne, the sonne of a King shoulde bée brought to be arrained and condemned for the same,
and After that his wicked Deeds were known, the son of a King should been brought to be arraigned and condemned for the same,
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5192
and so beare the punishment therof, & the théefe to be discharged and pardoned, should he reioyce and make a scofe at him,
and so bear the punishment thereof, & the thief to be discharged and pardoned, should he rejoice and make a scofe At him,
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whenas he sée the sonne of a King to bée put to death, and suffer the punishment that he deserued? Euen so at this present fareth it with vs. For,
whenas he see the son of a King to been put to death, and suffer the punishment that he deserved? Eve so At this present fareth it with us For,
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beholde howe Iesus Christe the onely sonne of God is imprisoned, and wée deliuered, hée condemned, and wée pardoned:
behold how Iesus Christ the only son of God is imprisoned, and we Delivered, he condemned, and we pardoned:
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he put to all shame, and we receiued to honour, at last hée descended into the bottomeles pit of Hell,
he put to all shame, and we received to honour, At last he descended into the bottomeles pit of Hell,
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5196
and the kingdome of heauen is set open for vs to enter into.
and the Kingdom of heaven is Set open for us to enter into.
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And therfore when we here al these things, is it for vs to be drowsie headed & liue securely,
And Therefore when we Here all these things, is it for us to be drowsy headed & live securely,
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5198
and to delight and flatter our selues in our sinnes and iniquities? Wherefore, let vs well consider of the meaning of the holy Ghoste,
and to delight and flatter our selves in our Sins and iniquities? Wherefore, let us well Consider of the meaning of the holy Ghost,
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5199
and alwayes weigh these wordes, That it was the wyll of God to haue him thus afflicted:
and always weigh these words, That it was the will of God to have him thus afflicted:
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5200
as if hée shoulde haue saide, That it is not for vs to thinke that our Lord Iesus was forsaken,
as if he should have said, That it is not for us to think that our Lord Iesus was forsaken,
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5201
as that the wicked ones might torment him at their will and pleasure:
as that the wicked ones might torment him At their will and pleasure:
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For, as Saint Peter saith in the Actes of the Apostles, They could doe nothing against him otherwise then had béen determined before by the secret counsell of God.
For, as Saint Peter Says in the Acts of the Apostles, They could do nothing against him otherwise then had been determined before by the secret counsel of God.
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5203
And therefore it is not for naught that the Prophete bringeth vs alwaies back to this, that we must lift our minds vnto God,
And Therefore it is not for nought that the Prophet brings us always back to this, that we must lift our minds unto God,
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5204
& acknowledge yt he being iudge of the world, would be satisfied for our sinnes & offences euen in the person of our Lorde Iesus Christ his only sonne, to the end we might be discharged of thē and that it was not without cause yt Iesus Christe was so rudely:
& acknowledge that he being judge of the world, would be satisfied for our Sins & offences even in the person of our Lord Iesus christ his only son, to the end we might be discharged of them and that it was not without cause that Iesus Christ was so rudely:
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5205
hādeled, yt we might looke vp ye cherefullier:
handled, that we might look up the cherefullier:
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5206
and yt we might vnderstād that God would not remēber our faults, wt made vs to be as it were detestable in his sight.
and that we might understand that God would not Remember our Faults, with made us to be as it were detestable in his sighed.
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5207
Wherefore, when wée shall haue knowne all this, we shall haue greatly profited not onely for a day,
Wherefore, when we shall have known all this, we shall have greatly profited not only for a day,
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5208
but also all the dayes of our life.
but also all the days of our life.
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5209
For to say the trueth, it is a doctrine wherewith wee must so acquaint our selues,
For to say the truth, it is a Doctrine wherewith we must so acquaint our selves,
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5210
as that although we thinke we know it wel enough, yet yt we must not cease more & more to cōforme our selues thereto.
as that although we think we know it well enough, yet that we must not cease more & more to conform our selves thereto.
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And for yt more liuely expressing héere of, sée why the prophet goeth on further and saith, That hee will make his soule an offering for sin:
And for that more lively expressing Here of, see why the Prophet Goes on further and Says, That he will make his soul an offering for since:
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to wit, that Iesus Christ will forget his own life for the redéeming of our liues,
to wit, that Iesus christ will forget his own life for the redeeming of our lives,
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5213
& the price of our sinnes and iniquities. Héere the Prophet againe setteth before vs the willing obedience of the Sonne of God:
& the price of our Sins and iniquities. Here the Prophet again sets before us the willing Obedience of the Son of God:
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For, as hee hath saide, that as it was the will of the father hee shoulde bee afflicted,
For, as he hath said, that as it was the will of the father he should be afflicted,
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5215
euen so likewise hée nowe saith, that the Sonne yéelded himselfe willingly thereto, thrusting himselfe forwarde to become a Sacrifice without force or constraint.
even so likewise he now Says, that the Son yielded himself willingly thereto, thrusting himself forward to become a Sacrifice without force or constraint.
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5216
For, the common maner of offering vp of Sacrifices vnto the Lorde God, was alwayes done of a francke will and deuotion.
For, the Common manner of offering up of Sacrifices unto the Lord God, was always done of a frank will and devotion.
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5217
And therfore it must necessarily fall out that our Lorde Iesus Christe shoulde yéelde and offer vp himselfe to the death, which he suffered.
And Therefore it must necessarily fallen out that our Lord Iesus Christ should yield and offer up himself to the death, which he suffered.
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5218
For, without that, (as yesterday was declared) our rebellions had neuer béen repared before God:
For, without that, (as yesterday was declared) our rebellions had never been repaired before God:
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But when he offered vp his soule, to wit, that he was prest and redy to suffer the condemnation that we deserued, in this we may sée, that we haue by his death full assurance of saluation.
But when he offered up his soul, to wit, that he was pressed and ready to suffer the condemnation that we deserved, in this we may see, that we have by his death full assurance of salvation.
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And this he himselfe saith in the Gospell after Saint Iohn, No mā, saith he, shal take away my life,
And this he himself Says in the Gospel After Saint John, No man, Says he, shall take away my life,
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but I wil fréely offer it vp my selfe.
but I will freely offer it up my self.
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In déede, his life was taken from him when he was crucified, and wée sée also how vngently & furiously they dealt with him that crucified him.
In deed, his life was taken from him when he was Crucified, and we see also how ungently & furiously they dealt with him that Crucified him.
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5223
Howbeit they coulde neuer haue doone any thing against him, do the best they had could, without it had béen so before ordeined by the sacred decrée & appointment of God the father,
Howbeit they could never have done any thing against him, do the best they had could, without it had been so before ordained by the sacred Decree & appointment of God the father,
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5224
as hath béen alredy alledged out of the Actes, where it is saide. That they did nothing but that which the hand and counsell of God had ordeined.
as hath been already alleged out of the Acts, where it is said. That they did nothing but that which the hand and counsel of God had ordained.
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But ouer and besides all this, our Lorde Iesus Christe was contēted & well pleased with the sentence & iudgement yt was giuen vpon him for our sakes.
But over and beside all this, our Lord Iesus Christ was contented & well pleased with the sentence & judgement that was given upon him for our sakes.
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Now the prophet setteth it namely down yt it was, for sin. For, all sacrifices were called sin offerings,
Now the Prophet sets it namely down that it was, for since. For, all Sacrifices were called sin offerings,
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because yt he who had cōmitted an offence, whē he came to ask pardon, brought his sacrifice with him, & thereupon was discharged:
Because that he who had committed an offence, when he Come to ask pardon, brought his sacrifice with him, & thereupon was discharged:
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5228
as if hée should haue said, Alas my good God, behold I stande héere before thée as a guiltie & condemned person:
as if he should have said, Alas my good God, behold I stand Here before thee as a guilty & condemned person:
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and it is impossible for mee to beare the punishment yt I haue deserued for it:
and it is impossible for me to bear the punishment that I have deserved for it:
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but should rather bée a burden vtterly to cast mée downe into the pit of hell:
but should rather been a burden utterly to cast me down into the pit of hell:
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Howebeit for remedie héereof, I craue pardon at thy maiesties hand by meane of the sacrifice which héere is offered vp vnto thée.
Howbeit for remedy hereof, I crave pardon At thy majesty's hand by mean of the sacrifice which Here is offered up unto thee.
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Héere we see why they were called sinne offeringes:
Here we see why they were called sin offerings:
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5233
to wit, because the curse which we deserued, & vnder the which we were altogether cast downe, was as it were discharged,
to wit, Because the curse which we deserved, & under the which we were altogether cast down, was as it were discharged,
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5234
and laid vpon a bullocke or shéepe, or vpon some such like thing that was offered.
and laid upon a bullock or sheep, or upon Some such like thing that was offered.
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Now, all this was done in the lawe vnder a figure.
Now, all this was done in the law under a figure.
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So then, our Lorde Iesus was called sinne, because he bare our curse, that God his Father might blesse vs. Neither let vs thinke that this is any whit derogatory from his Maiestie,
So then, our Lord Iesus was called sin, Because he bore our curse, that God his Father might bless us Neither let us think that this is any whit derogatory from his Majesty,
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5237
but that wée ought rather so much the more to magnifie him:
but that we ought rather so much the more to magnify him:
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For as S. Paule saith in his Epistle to the Corinthes, That hée who knew not what sin meant, was made sinne for vs, that we might be ye righteousnes of God in him.
For as S. Paul Says in his Epistle to the Corinthians, That he who knew not what since meant, was made sin for us, that we might be the righteousness of God in him.
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There is no doubt but that Saint Paul meant to set foorth vnto vs the fruite,
There is no doubt but that Saint Paul meant to Set forth unto us the fruit,
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and benefite of the death and passion of our Lord Iesus Christ, euen as the Prophet héere setteth it downe vnto vs. Wée sée then that Iesus Christ was innocent, without spot or wrinkle.
and benefit of the death and passion of our Lord Iesus christ, even as the Prophet Here sets it down unto us We see then that Iesus christ was innocent, without spot or wrinkle.
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And therefore since it is so, hée was méetest to beare the charge of others. Nowe hée in such sort beare it, as that hée was made sinne:
And Therefore since it is so, he was meetest to bear the charge of Others. Now he in such sort bear it, as that he was made sin:
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to wit, hée susteined our curse.
to wit, he sustained our curse.
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And how so? Forsooth, to the ende that wée now might haue righteousnesse to aunswere the Maiestie of God.
And how so? Forsooth, to the end that we now might have righteousness to answer the Majesty of God.
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For the obedience of our Lord Iesus Christ is as a cloke to couer al our iniquities:
For the Obedience of our Lord Iesus christ is as a cloak to cover all our iniquities:
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and besides, his blood is as a thing to cleanse vs, when wée are washed therein,
and beside, his blood is as a thing to cleanse us, when we Are washed therein,
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and as Saint Peter saith, Bedeawed and begot therewith by his holy Spirite.
and as Saint Peter Says, Bedewed and begotten therewith by his holy Spirit.
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Héere then wée sée the meaning of this place, Marke also héere againe, that to the ende wée might detest and abhorre both our sins & our selues, we must cōsider of the wonderful sufferings of the sonne of God:
Here then we see the meaning of this place, Mark also Here again, that to the end we might detest and abhor both our Sins & our selves, we must Consider of the wondered sufferings of the son of God:
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because it is so strange a thing, as yt it ought to put vs in a maruellous admiration:
Because it is so strange a thing, as that it ought to put us in a marvelous admiration:
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that he who is the fountaine of all righteousnes, was made sinne:
that he who is the fountain of all righteousness, was made sin:
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that hée who is blessed, & sanctifieth all things, yea euen the very Angels of heauen, became accursed.
that he who is blessed, & Sanctifieth all things, yea even the very Angels of heaven, became accursed.
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Nowe, when wée heare all these thinges spoken of, and sée them to bée very strange,
Now, when we hear all these things spoken of, and see them to been very strange,
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yet haue wée not the wit and vnderstanding, to apply them to our edifying.
yet have we not the wit and understanding, to apply them to our edifying.
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For since the Sonne of God was brought to this point, is it possible for vs to finde any remedy els where? No surely:
For since the Son of God was brought to this point, is it possible for us to find any remedy Else where? No surely:
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for wée may soone iudge, that neither men, Angels, nor nothing els whatsoeuer, was able to doe vs any good,
for we may soon judge, that neither men, Angels, nor nothing Else whatsoever, was able to do us any good,
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but yt we must néedes haue our help at ye hāds of the sonne of God.
but that we must needs have our help At you hands of the son of God.
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And therfore this Diuel Seruetus (which was héere executed) is so much the more accursed and damnable:
And Therefore this devil Seruetus (which was Here executed) is so much the more accursed and damnable:
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because he hath falsified & stayned the holy Bible, in saying that all this was prophesied of Cyrus an Heathē Idolater:
Because he hath falsified & stained the holy bible, in saying that all this was prophesied of Cyrus an Heathen Idolater:
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and robbed our Lord Iesus Christe of the thing which so properly belonged vnto him,
and robbed our Lord Iesus Christ of the thing which so properly belonged unto him,
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as that when Isaiah had fastened this as it were vnto a liuely Table, that euen thē Iesus Christ was crucified, the things could not be made more manifest and plaine.
as that when Isaiah had fastened this as it were unto a lively Table, that even them Iesus christ was Crucified, the things could not be made more manifest and plain.
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And yet this Diuell brought with him such an horrible wickednesse, as that hée hath spoyled our Lorde Iesus Christ both of his dignitie and office,
And yet this devil brought with him such an horrible wickedness, as that he hath spoiled our Lord Iesus christ both of his dignity and office,
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and saith, That it was an Heathen man that suffered for the people, whenas in déede what by reason of his ambition and couetousnesse hée would néedes shed the blood of a man,
and Says, That it was an Heathen man that suffered for the people, whenas in deed what by reason of his ambition and covetousness he would needs shed the blood of a man,
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and therefore receiued his iust rewarde for the same.
and Therefore received his just reward for the same.
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Howbeit this is a fearefull falsifiyng of this godly Prophesie, and to say truely, neuer man aliue euer once thought of any such meanyng,
Howbeit this is a fearful falsifiyng of this godly Prophesy, and to say truly, never man alive ever once Thought of any such meaning,
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as this cursed fellowe hath deuised.
as this cursed fellow hath devised.
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For, although a great number of shamelesse Heretikes haue peruerted the doctrine of the holy Scripture,
For, although a great number of shameless Heretics have perverted the Doctrine of the holy Scripture,
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yet neuer did any of them come thus farre.
yet never did any of them come thus Far.
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And therefore, it cannot bée chosen but that al the signes and tokens of a reprobate appeared in this cursed man.
And Therefore, it cannot been chosen but that all the Signs and tokens of a Reprobate appeared in this cursed man.
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Wherfore, wée are héere so much the rather to note, that whē the Prophet bringeth vs backe to the consideration of our Lorde Iesus Christe, that (in the first place) it is to this ende that wee might bée ashamed of our selues:
Wherefore, we Are Here so much the rather to note, that when the Prophet brings us back to the consideration of our Lord Iesus Christ, that (in the First place) it is to this end that we might been ashamed of our selves:
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and besides, that we might magnifie the inestimable goodnesse of our God, because hée would haue his onely Sonne to become sinne for vs:
and beside, that we might magnify the inestimable Goodness of our God, Because he would have his only Son to become sin for us:
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and that our Lord Iesus Christe himselfe refused it not, but as one forgetting himselfe had such care of our saluation,
and that our Lord Iesus Christ himself refused it not, but as one forgetting himself had such care of our salvation,
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as that hée descended into the bottomeles depthes of horror, to the ende hee would beare our curse.
as that he descended into the bottomeles depths of horror, to the end he would bear our curse.
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And therefore wée are héere also to consider of this point, that there is none other meane for vs to be discharged before God,
And Therefore we Are Here also to Consider of this point, that there is none other mean for us to be discharged before God,
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but to set before vs the satisfaction of the Sacrifice which was offered vp for vs once for all.
but to Set before us the satisfaction of the Sacrifice which was offered up for us once for all.
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Indéede this is very true, that the worlde alwaies hath a meaning to deuise some one thing or an other, I know not what, wherewith to pay God (as hath heeretofore béene saide) and for example, wée sée what store of pretie fonde triflyng bables many Papistes vse wherwith to appease ye wrath of god For in déed, they tell vs that it is impossible for vs to bée forgiuen, without we make satisfaction:
Indeed this is very true, that the world always hath a meaning to devise Some one thing or an other, I know not what, wherewith to pay God (as hath heretofore been said) and for Exampl, we see what store of pretty fond trifling babbles many Papists use wherewith to appease you wrath of god For in deed, they tell us that it is impossible for us to been forgiven, without we make satisfaction:
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for, say they, although God of his frée mercy & goodnesse forgiueth vs the fault,
for, say they, although God of his free mercy & Goodness forgives us the fault,
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yet hée reserueth alwayes the punishment, vntill such time as euery of vs hath discharged himself before him.
yet he reserveth always the punishment, until such time as every of us hath discharged himself before him.
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And héereupon wée sée from whence commeth the foundation of Purgatorie:
And hereupon we see from whence comes the Foundation of Purgatory:
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For, because wée cannot whiles wée lyue héere make satisfaction, but that there must remaine alwaies some remnant and arrerages, wée must therefore, say they, beare the punishment out of this worlde,
For, Because we cannot while we live Here make satisfaction, but that there must remain always Some remnant and arrearages, we must Therefore, say they, bear the punishment out of this world,
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& that is it that must pay god.
& that is it that must pay god.
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Loe héere howe the miserable worlde hath béen deceiued and blinly lead with the leasinges and doting dreames of Satan.
Loe Here how the miserable world hath been deceived and blinly led with the leasings and doting dreams of Satan.
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And therfore wée are so much the rather to make an obseruation of this doctrine:
And Therefore we Are so much the rather to make an observation of this Doctrine:
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That as God hath not set downe in the Law, and saide, You shall not serue mée this way, and that, as pleaseth you:
That as God hath not Set down in the Law, and said, You shall not serve me this Way, and that, as Pleases you:
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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:
But placed and ordained the Sacrifices, & Ceremonies contained in the Law, & thereon stay them selves without devising any new and strange kind of Service & mean to obtain favour & grace:
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Euen so likewise must we at this day be contented with the death and passion of our Lord Iesus Christe,
Even so likewise must we At this day be contented with the death and passion of our Lord Iesus Christ,
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because we know that that is the only meane by which God will be mercifull & fauourable vnto vs,
Because we know that that is the only mean by which God will be merciful & favourable unto us,
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& by which also he wil receiue & adopt vs vnto himselfe.
& by which also he will receive & adopt us unto himself.
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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,
Thus we namely see what it is that the Prophet means to offer Here unto us Now, it is moreover said, That he will prolong his days,
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& that he shall see his seed to be permanent, & that the wil (or plesure) of the Lorde shall prosper in his handes. & that he shall see his seed to be permanent, & that the will (or pleasure) of the Lord shall prosper in his hands.
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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 yt we may come vnto him:
Here, he brings us yet once again back unto the consideration of the glory & excellency of our Lord Iesus christ, to the end we might be so much the more assured that we may come unto him:
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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 if he had removed in death as a vanquished person, it had been impossible for us to have been ever justified & quickened by his grace.
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For how could death a lone haue brought righteousnes & life with it, as of it selfe:
For how could death a lone have brought righteousness & life with it, as of it self:
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but because of ye sacrifice of his death he rose again, therin resteth our ful & whole cōfidēce.
but Because of the sacrifice of his death he rose again, therein rests our full & Whole confidence.
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Thus we sée yt we haue obteined victory ouer sin, to ye end we might be takē to be righteous:
Thus we see that we have obtained victory over since, to you end we might be taken to be righteous:
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& death is abolished in vs, yt wée might haue life:
& death is abolished in us, that we might have life:
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In déede, this in the first place, hath relation vnto the person of the Sonne of God,
In deed, this in the First place, hath Relation unto the person of the Son of God,
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For, as wée haue alredy said hée dyed according to the infirmitie of his fleshe, howbeit, the heauenly power of his holy Spirite was shewed in his resurrection:
For, as we have already said he died according to the infirmity of his Flesh, howbeit, the heavenly power of his holy Spirit was showed in his resurrection:
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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.
and hereof he gave this testimony, for these were his words, destroy the this Temple, and within thrée days I will raise it up again.
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Loe héere howe the Sonne of God, as touching his person did sée a great age: Lo Here how the Son of God, as touching his person did see a great age:
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For hee rose not againe to shew himselfe vnto the worlde for a whyle, and then dye againe:
For he rose not again to show himself unto the world for a while, and then die again:
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But after hée had shewed himselfe vnto his Disciples, and made them witnesses of his resurrection, hée ascended into heauen,
But After he had showed himself unto his Disciples, and made them Witnesses of his resurrection, he ascended into heaven,
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and so exempted himself from all humane frailtie.
and so exempted himself from all humane frailty.
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This then it is whereon wee must builde our faith in him, when as wee sée him to haue in such sort ouercome death,
This then it is whereon we must build our faith in him, when as we see him to have in such sort overcome death,
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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.
and the devil, and triumphed over him, as that After that he was offered up for a Sacrifice, he was received and exalted unto this power and dignity, whereof mention hath already been made.
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But wée must also note by the way, that all this belongeth to the whole body of the Church:
But we must also note by the Way, that all this belongeth to the Whole body of the Church:
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for it is not the purpose of Iesus Christe to separate himselfe from it. And in déede it is further said, that hee shall see his seed.
for it is not the purpose of Iesus Christ to separate himself from it. And in deed it is further said, that he shall see his seed.
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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.
True it is we Are called the brothers of Iesus Christ: For we could not been called the children of god but by the same name.
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And therfore, hée who is the onely beloued must receiue and ioyne vs so vnto himselfe,
And Therefore, he who is the only Beloved must receive and join us so unto himself,
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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.
as that we might have that by adoption, which is only his by nature howbeit, this is no let unto us from being as children engendered of his seed.
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For, what is the true séede of the Churche? Verily euen the worde of the Gospell as Saint Peter telleth vs. 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,
For, what is the true seed of the Church? Verily even the word of the Gospel as Saint Peter Telleth us And in deed it is the very self & same which we have already seen verified unto us out of the Prophet Isaiah, That the word of the Lord Endureth for ever,
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because by it wee are made incorruptible, 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.
Because by it we Are made incorruptible, whenas we receive profit thereby, according to that measure that it is given unto us by the holy ghost, this then is the seed by which we Are regenerate into everlasting life.
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Howbeit wee must fyrst come vnto our Lorde Iesus Christe.
Howbeit we must fyrst come unto our Lord Iesus Christ.
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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,
And how comes it to pass that the Gospel hath this office and Property to beget us to been the children of GOD, Forsooth the reason is this,
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because the blood of our Lorde Iesus Christe was a true séede to quicken vs. And therefore it is not for naught sayde héere.
Because the blood of our Lord Iesus Christ was a true seed to quicken us And Therefore it is not for nought said Here.
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That hee shall see a seede of long continuance, or an euerlasting seede. That he shall see a seed of long Continuance, or an everlasting seed.
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So then, wee are againe to conclude, that the benefit which our Lorde obteined by his resurrection, was not particuler for him selfe alone:
So then, we Are again to conclude, that the benefit which our Lord obtained by his resurrection, was not particular for him self alone:
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But that wée might haue parte thereof, and be called vnto his company, because we are members of his bodie.
But that we might have part thereof, and be called unto his company, Because we Are members of his body.
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Nowe, wée are héere, by the way admonished, not to séeke for one droppe of life in our selues,
Now, we Are Here, by the Way admonished, not to seek for one drop of life in our selves,
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but to take it wholly from our lord Iesus Christ.
but to take it wholly from our lord Iesus christ.
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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,
Why? how will God then acknowledge us to be his children? Howe shall we have any place in his Church? Howe shall we be taken to be of his flock? Forsooth we must come to this point,
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Because wée are partakers with our lord Iesus Christ: Thus wée sée howe God accepteth of vs, this is our begetting, and first birth.
Because we Are partakers with our lord Iesus christ: Thus we see how God Accepteth of us, this is our begetting, and First birth.
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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.
And now let our freewill men go and brag of their free will, by which they suppose them selves to be ready to receive the grace of God.
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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.
For what ability is he able to have to do, either good or ill, that is not yet begotten in the womb of his mother.
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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,
Wherefore, let us understand thus much, that since our chief and First creation is this, that we Are begotten in Iesus christ, that we Are able to do nothing,
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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.
neither yet that any thing Proceedeth from our power and strength, but that all whatsoever we have, comes from that free Goodness of his, whereof we Are made partakers.
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And this is the summe and effect of all that which wée haue to consider of.
And this is the sum and Effect of all that which we have to Consider of.
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But by the way, to the ende wée might also haue a great deale the better taste of his death & passion, it is saide,
But by the Way, to the end we might also have a great deal the better taste of his death & passion, it is said,
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Because hee gaue his soule an offring for sinne (to wit, for satisfaction ▪ or for sacrifice) that hee should see his seede. Because he gave his soul an offering for sin (to wit, for satisfaction ▪ or for sacrifice) that he should see his seed.
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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.
For, we right well show, that we would blot out all hope of salvation, if we glorified not the Goodness of God, in the death and passion of our Lord Iesus christ.
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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:
And to say truly, they that proudly disdain to cleave unto our Lord Iesus christ, Because he was Crucified, rightly declare that they have not known the end thereof:
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For without it, what should become of vs? Surely, wée shoulde haue no Church in the worlde, there should be no saluation,
For without it, what should become of us? Surely, we should have no Church in the world, there should be no salvation,
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and to be short, there should bée no hope of any goodnesse:
and to be short, there should been no hope of any Goodness:
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For without doubt wée should bée all remedilesse confounded, lost, and condemned, without Iesus Christ had offred vp his soule,
For without doubt we should been all remediless confounded, lost, and condemned, without Iesus christ had offered up his soul,
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& bought vs againe by that onely meane.
& bought us again by that only mean.
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And for this cause the Scripture also oftentimes sheweth vs, that wee were redéemed with no small price. And for this cause the Scripture also oftentimes shows us, that we were redeemed with no small price.
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And thus much we haue to consider of for this pointe.
And thus much we have to Consider of for this point.
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Nowe, it is saide, for a finall conclusion, That the will of God shall prosper in his handes.
Now, it is said, for a final conclusion, That the will of God shall prosper in his hands.
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The wordes which the Prophet heere vseth, signifieth a worldly will, and frée fauour:
The words which the Prophet Here uses, signifies a worldly will, and free favour:
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For, it were not enough that our Lord Iesus Christ should execute the will of God:
For, it were not enough that our Lord Iesus christ should execute the will of God:
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But that it shoulde be a will procéeding of loue, as a testimony of his fatherly affection.
But that it should be a will proceeding of love, as a testimony of his fatherly affection.
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For, Moses executed the will of God when hée published the lawe: and yet notwithstanding euerie man was afeard at the thunders & lightnings:
For, Moses executed the will of God when he published the law: and yet notwithstanding every man was afeard At the Thunders & lightnings:
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for there was nothing els but threatnings of death.
for there was nothing Else but threatenings of death.
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And why so? Forsooth, because the law brought nothing els with it but wrath and vengeance.
And why so? Forsooth, Because the law brought nothing Else with it but wrath and vengeance.
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For, it was méet that the world should féele in it an horrible condemnation, & be wonderfully afeard.
For, it was meet that the world should feel in it an horrible condemnation, & be wonderfully afeard.
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Howbeit, there appeared an other maner of wil of God, in Iesus Christ:
Howbeit, there appeared an other manner of will of God, in Iesus christ:
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& that is this, his meaning was to receiue vs vnto himself, & to haue mercy vpō vs, to abolish our sins,
& that is this, his meaning was to receive us unto himself, & to have mercy upon us, to Abolah our Sins,
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& to discharge vs of the condemnation wherein we were.
& to discharge us of the condemnation wherein we were.
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Thus we sée ye propertie of the spéech which the Prophet here vseth, when he saith, That ye wil of God should prosper.
Thus we see you property of the speech which the Prophet Here uses, when he Says, That you will of God should prosper.
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Now it is by & by after said, in his hands, which signifieth, yt Iesus Christ should be a distributer and bestower of the grace of God for our saluation.
Now it is by & by After said, in his hands, which signifies, that Iesus christ should be a distributer and bestower of the grace of God for our salvation.
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True it is, that God might by some other death haue deliuered vs from death, howbeit it was not his meaning, neyther yet was it so good.
True it is, that God might by Some other death have Delivered us from death, howbeit it was not his meaning, neither yet was it so good.
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And therefore hée appointed our Lord Iesus Christ, to the ende wée might by him, be redéemed and reconcyled:
And Therefore he appointed our Lord Iesus christ, to the end we might by him, be redeemed and reconciled:
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and to bée short, that by him wée might obtayne whatsoeuer was requisite for our saluation.
and to been short, that by him we might obtain whatsoever was requisite for our salvation.
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Let vs nowe make a collection of the summe and effect of this saying, It is saide, That the good will and free fauour of GOD should prosper in the hands of Iesus Christ.
Let us now make a collection of the sum and Effect of this saying, It is said, That the good will and free favour of GOD should prosper in the hands of Iesus christ.
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Wherefore speaketh the Prophet after this maner? Forsooth, because, we are enclyned vnto mistrust,
Wherefore speaks the Prophet After this manner? Forsooth, Because, we Are inclined unto mistrust,
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and haue a number of lettes to make vs fainte, the holie Ghost, preuenteth the matter,
and have a number of lets to make us faint, the holy Ghost, preventeth the matter,
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and declareth vnto vs, that howsoeuer the worlde goeth, the grace of God shall worke it effect, and be accomplished,
and Declareth unto us, that howsoever the world Goes, the grace of God shall work it Effect, and be accomplished,
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And therefore, although the Deuill craftely goeth about to deuise to make the death and passion of our Lord Iesus Christ to bée of no force and effect vnto vs,
And Therefore, although the devil craftily Goes about to devise to make the death and passion of our Lord Iesus christ to been of no force and Effect unto us,
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and bring foorth no fruit in vs:
and bring forth no fruit in us:
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and although wée for our partes are so wicked and peruerse, as that wée will so fall from it,
and although we for our parts Are so wicked and perverse, as that we will so fallen from it,
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as that wée will make it altogether vnprofitable vnto vs: yet will God by his infinite goodnesse ouercome it all.
as that we will make it altogether unprofitable unto us: yet will God by his infinite Goodness overcome it all.
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To bée shorte, the Prophete his meaning héere in this place is, that the death and passion of our Lorde Iesus Christe, hath not béene onely sufficient for the saluation of the worlde,
To been short, the Prophet his meaning Here in this place is, that the death and passion of our Lord Iesus Christ, hath not been only sufficient for the salvation of the world,
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but also that God will make it so forcible, as that wée shall sée the fruite thereof,
but also that God will make it so forcible, as that we shall see the fruit thereof,
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and féele and proue it by experience.
and feel and prove it by experience.
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And heerevpon wée are to gather, that God will alwayes haue a Church in the worlde,
And hereupon we Are to gather, that God will always have a Church in the world,
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and that the Deuill may very wel deuise all the mischiefe hée can possible, and bende all his force to ouerthrowe the house of God,
and that the devil may very well devise all the mischief he can possible, and bend all his force to overthrown the house of God,
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and yet, be as be may, Christ Iesus shall haue the victorie, and the grace, whereof hée is a distributer and bestower, shall bée beneficiall, and perfourmed amongst men.
and yet, be as be may, christ Iesus shall have the victory, and the grace, whereof he is a distributer and bestower, shall been beneficial, and performed among men.
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And for this cause it is saide by the Psalmist, Why haue the Kinges and Rulers of the earth lifted vp themselues? and made couenantes with the people? Yet must God in the ende, execute his Counsell and iudgement.
And for this cause it is said by the Psalmist, Why have the Kings and Rulers of the earth lifted up themselves? and made Covenants with the people? Yet must God in the end, execute his Counsel and judgement.
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In verie déede, they will goe about to imagine muche, but yet hée which dwelleth aboue in the heauens will mocke them all to scorne in his wrath.
In very deed, they will go about to imagine much, but yet he which dwells above in the heavens will mock them all to scorn in his wrath.
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Let vs therefore well consider, that the meaning of the holie Ghost is to declare, that the death and passion of our Lord Iesus Christ wil alwayes worke his effect, to the end the Church of God might stande firme and sure,
Let us Therefore well Consider, that the meaning of the holy Ghost is to declare, that the death and passion of our Lord Iesus christ will always work his Effect, to the end the Church of God might stand firm and sure,
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so that it shall neuer be ouerthrowne, by all the assaultes, tempestes and whirlewyndes, whatsoeuer that the enemies with Satan their head, can any way possible raise vp against it.
so that it shall never be overthrown, by all the assaults, tempests and whirlewyndes, whatsoever that the enemies with Satan their head, can any Way possible raise up against it.
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And this saying, to prosper, is set downe, to shew, that God will make the death and passion of our Lord Iesus Christ florish, to the end it might more and more fructifie:
And this saying, to prosper, is Set down, to show, that God will make the death and passion of our Lord Iesus christ flourish, to the end it might more and more fructify:
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and when it shall séeme, that it shoulde bée vtterly defaced;
and when it shall seem, that it should been utterly defaced;
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that God will vpholde it, and ouercome whatsoeuer may bée any let for the bringing of it to a perfect ende.
that God will uphold it, and overcome whatsoever may been any let for the bringing of it to a perfect end.
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Moreouer, euery of vs ought to apply this vnto himselfe, and not doubt, that although our winges flagge ▪ and we the bondslaues of sin,
Moreover, every of us ought to apply this unto himself, and not doubt, that although our wings flag ▪ and we the bondslaves of since,
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yet that God will deliuer vs from out of that slauerie wherin we are, make perfect that which hée hath begun in vs,
yet that God will deliver us from out of that slavery wherein we Are, make perfect that which he hath begun in us,
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and amend also whatsoeuer is wanting in vs. And how? Forsooth, wee must first come vnto our Lord Iesus Christ:
and amend also whatsoever is wanting in us And how? Forsooth, we must First come unto our Lord Iesus christ:
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because it is he which putteth to his hande, and to him the charge thereof is committed,
Because it is he which putteth to his hand, and to him the charge thereof is committed,
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and this office hée receiued from God his Father.
and this office he received from God his Father.
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And therefore let vs be contented, that since hee is appointed to be the Minister of our saluation, there shall be no defect or want which hée will not accomplish by his meane,
And Therefore let us be contented, that since he is appointed to be the Minister of our salvation, there shall be no defect or want which he will not accomplish by his mean,
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and that because hée hath so determined it.
and that Because he hath so determined it.
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Now, let vs by the way, apply to this which is héere set downe, the place of Saint Paul before by vs alledged, to the end we might be partakers of the fruit of the death and passion of our Lord Iesus Christ: Now, let us by the Way, apply to this which is Here Set down, the place of Saint Paul before by us alleged, to the end we might be partakers of the fruit of the death and passion of our Lord Iesus christ:
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that is, let vs giue eare vnto the message that is dayly brought vs. For it were not enough that Iesus Christ had suffred in his owne person,
that is, let us give ear unto the message that is daily brought us For it were not enough that Iesus christ had suffered in his own person,
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and appointed to be a sacrifice for vs: but wée must also be certified thereof by the Gospell:
and appointed to be a sacrifice for us: but we must also be certified thereof by the Gospel:
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that wée haue this testimony by it, and not doubt but that wée are iustified by him,
that we have this testimony by it, and not doubt but that we Are justified by him,
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because we knowe that hée hath made satisfaction for our offences.
Because we know that he hath made satisfaction for our offences.
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And therevpon let vs looke that God will in such sort continue his woorke in this Redéemer,
And thereupon let us look that God will in such sort continue his work in this Redeemer,
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as that hée will make it encrease more and more, vntill hée hath brought it to a full end and perfection.
as that he will make it increase more and more, until he hath brought it to a full end and perfection.
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Let vs now fall downe before the Maiestie of our good God, and acknowledge our offēces, beséeching him so to make vs féele them,
Let us now fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him so to make us feel them,
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as that wée may be more & more displeased with them, & also learne vs so to looke into the death and passion of our Lorde Iesus Christ,
as that we may be more & more displeased with them, & also Learn us so to look into the death and passion of our Lord Iesus christ,
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as that it may be a good instruction for vs to be gréeued and grone for our sinnes & not doubt,
as that it may be a good instruction for us to be grieved and groan for our Sins & not doubt,
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since that our Lorde Iesus Christ hath discharged vs of that whereof we were guiltie,
since that our Lord Iesus christ hath discharged us of that whereof we were guilty,
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but that wée might nowe come before the Maiestie of God his Father, and be receiued as his children,
but that we might now come before the Majesty of God his Father, and be received as his children,
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although in déede we are vnworthie to be reckoned amongst the number of his creatures. And that wée may in this strength fight against all our vices and wicked lustes,
although in deed we Are unworthy to be reckoned among the number of his creatures. And that we may in this strength fight against all our vices and wicked lusts,
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and so bée made partakers of the forgiuenesse of our sinnes, as also we might be strengthened, to make all our whole life agréeable vnto God:
and so been made partakers of the forgiveness of our Sins, as also we might be strengthened, to make all our Whole life agreeable unto God:
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and as hée hath shewed him selfe fauourable vnto vs, we might also labour most obediently to please him.
and as he hath showed him self favourable unto us, we might also labour most obediently to please him.
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That it would please him not to shew this fauour vnto vs onely, but also vnto all people and nations on the earth, &c.
That it would please him not to show this favour unto us only, but also unto all people and Nations on the earth, etc.
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The sixt Sermon of the Prophesie of our Lord Iesus Christ. Isaiah. Liii. 11 HE shall see of the trauaile of his soule, and shall bee satisfied:
The sixt Sermon of the Prophesy of our Lord Iesus christ. Isaiah. Liii. 11 HE shall see of the travail of his soul, and shall be satisfied:
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by his knowledge shall my righteous seruant iustifie many: for hee shall beare their iniquities.
by his knowledge shall my righteous servant justify many: for he shall bear their iniquities.
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ALthough the Prophet, for a confirmation of that which hée hath alredy said, bringeth in this sentence:
ALthough the Prophet, for a confirmation of that which he hath already said, brings in this sentence:
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to wit, that the death of the Sonne of God shoulde not be vnprofitable, but should yéeld a most excellent fruite for the saluation of the worlde:
to wit, that the death of the Son of God should not be unprofitable, but should yield a most excellent fruit for the salvation of the world:
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yet doeth hée more liuely set it foorth then héeretofore hée hath done:
yet doth he more lively Set it forth then heretofore he hath done:
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For, in the first place, hée sheweth vnto vs the loue whiche Iesus Christ beare vs, saying, That hee shall be satisfied, by reason hée had purchased for vs, by his death, euerlasting life:
For, in the First place, he shows unto us the love which Iesus christ bear us, saying, That he shall be satisfied, by reason he had purchased for us, by his death, everlasting life:
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and besides, hee sheweth in the second place, that hée shall not suffer onely in his bodie, but in his soule also.
and beside, he shows in the second place, that he shall not suffer only in his body, but in his soul also.
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Nowe, we knowe that this saying, to be Satisfied, or to be Contented, importeth or carieth with it, a great desire.
Now, we know that this saying, to be Satisfied, or to be Contented, imports or Carrieth with it, a great desire.
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For, many thinges shall come to passe, which shall touch vs no whit, and we ouerslip them:
For, many things shall come to pass, which shall touch us no whit, and we overslip them:
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yea, and although they be for our commoditie, yet is not for vs to say, that we altogether rest in them.
yea, and although they be for our commodity, yet is not for us to say, that we altogether rest in them.
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And a man may haue a great number of things, and yet not be contented:
And a man may have a great number of things, and yet not be contented:
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For it is possible that he hath not the principall, or els that hée hath not the whole:
For it is possible that he hath not the principal, or Else that he hath not the Whole:
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But the Prophet sheweth that the Sonne of God shal be throughly satisfied, neuer respecting him selfe,
But the Prophet shows that the Son of God shall be thoroughly satisfied, never respecting him self,
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when as hée shall sée that hée hath gotten vnto him his Church, and that poore sinners shal be deliuered from the curse wherein they were,
when as he shall see that he hath got unto him his Church, and that poor Sinners shall be Delivered from the curse wherein they were,
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and so be reconciled vnto God, for the obtayning of the heauenly enheritance. To be short, wée sée here that our Lorde Iesus neuer respected his owne person,
and so be reconciled unto God, for the obtaining of the heavenly inheritance. To be short, we see Here that our Lord Iesus never respected his own person,
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but was rauished with the loue of vs, wherin hée sought his whole contentment and felicitie,
but was ravished with the love of us, wherein he sought his Whole contentment and felicity,
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as if that had béene his onely desire, loue, and care.
as if that had been his only desire, love, and care.
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Now, we haue againe here to note, that if so be we looke for the benefite which our Lorde Iesus Christ purchased for vs, by Fayth, which is dayly offred vnto vs by the Gospell, wée shall neuer be voide of our hope.
Now, we have again Here to note, that if so be we look for the benefit which our Lord Iesus christ purchased for us, by Faith, which is daily offered unto us by the Gospel, we shall never be void of our hope.
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For the Prophet sayeth, That hee shall see, by which hée expresseth, that God doeth not onely meane to shewe his mercy vnto vs in the person of his Sonne,
For the Prophet Saith, That he shall see, by which he Expresses, that God doth not only mean to show his mercy unto us in the person of his Son,
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when as hée deliuered him to death:
when as he Delivered him to death:
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But will bring it also to passe by his holy spirite, that this his death shall not be fruitlesse,
But will bring it also to pass by his holy Spirit, that this his death shall not be fruitless,
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and that many shall see, & finde by experience, that it was not in vayne, nor for naught, that hée suffred so great tormentes.
and that many shall see, & find by experience, that it was not in vain, nor for nought, that he suffered so great torments.
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And therefore let vs embrase our Lorde Iesus Christ, to the end we drawing neare vnto him by fayth, might be made partakers of the fruite of his death & passion:
And Therefore let us embrace our Lord Iesus christ, to the end we drawing near unto him by faith, might be made partakers of the fruit of his death & passion:
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and let vs be assured, that whēsoeuer we shal at any time estrange our heartes from him, that God will not adde this benefit with the rest, that as his wil was that his Sonne should be our Redéemer,
and let us be assured, that whensoever we shall At any time estrange our hearts from him, that God will not add this benefit with the rest, that as his will was that his Son should be our Redeemer,
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euen so also should we truly enioy ye benefit which he hath brought vs, and vnderstande that it was not in vaine that hée suffred such cruell torments for vs. And this is the thing which we are to consider of out of this place.
even so also should we truly enjoy you benefit which he hath brought us, and understand that it was not in vain that he suffered such cruel torments for us And this is the thing which we Are to Consider of out of this place.
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As for the second point which is propounded, it is here shewed that Iesus Christ should not onely be beaten, scourged,
As for the second point which is propounded, it is Here showed that Iesus christ should not only be beaten, scourged,
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and afflicted by the hand of God his father, that he might beare the chastisement which wée were woorthie of,
and afflicted by the hand of God his father, that he might bear the chastisement which we were worthy of,
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but that his soule also shoulde bée gréeued and vexed. It is not héere said, that hée shall sée the fruite of his strypes, affliction,
but that his soul also should been grieved and vexed. It is not Here said, that he shall see the fruit of his stripes, affliction,
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and death, as the Prophet had before saide: But also the fruite of the trauayle and griefe of his soule.
and death, as the Prophet had before said: But also the fruit of the travail and grief of his soul.
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For the woordes which hée vseth, importeth as much.
For the words which he uses, imports as much.
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And therefore hée meant to expresse that Iesus Christ was not onely crucified, after hée had aboad the gréeuous tormēts in his bodie,
And Therefore he meant to express that Iesus christ was not only Crucified, After he had abode the grievous torments in his body,
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but that hée should goe a great deale farther:
but that he should go a great deal farther:
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to wyt, that hée should be heauy and sory for vs, and suffer the sorrowes of death,
to wit, that he should be heavy and sorry for us, and suffer the sorrows of death,
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and be euen subiect theretoo for our iustification.
and be even Subject thereto for our justification.
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And to say truly, to what purpose had it bin, if our Lord Iesus Christ had but openly suffred,
And to say truly, to what purpose had it been, if our Lord Iesus christ had but openly suffered,
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& in the sight of the world? For if he had suffred but in body, hee should then haue bin a Redéemer of bodies onely.
& in the sighed of the world? For if he had suffered but in body, he should then have been a Redeemer of bodies only.
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But because the principall matter why wée should beléeue in him, is, that we might féele and be fully persuaded, that death shal be no more deadly vnto vs,
But Because the principal matter why we should believe in him, is, that we might feel and be Fully persuaded, that death shall be no more deadly unto us,
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and that wée are freed from the curse of God, it was méet that our Lord Iesus shoulde féele these pointes in himselfe:
and that we Are freed from the curse of God, it was meet that our Lord Iesus should feel these points in himself:
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& so comming before God, might be as a wretched malefactor before his Iudge.
& so coming before God, might be as a wretched Malefactor before his Judge.
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For, we know that the sin of man brought not with it a temporall death onely,
For, we know that the since of man brought not with it a temporal death only,
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but also a féeling of the enmitie of God, and of his horrible iudgement against vs. And what is that? Forsooth, the most insupportable and terrible thing that possibly may be.
but also a feeling of the enmity of God, and of his horrible judgement against us And what is that? Forsooth, the most insupportable and terrible thing that possibly may be.
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And therfore it was méet that our Lord Iesus shuld be driuen theretoo, for our deliuerance:
And Therefore it was meet that our Lord Iesus should be driven thereto, for our deliverance:
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and this is it whiche the Prophet at this present declareth vnto vs. And héere we sée a great deale the better,
and this is it which the Prophet At this present Declareth unto us And Here we see a great deal the better,
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howe God hath loued vs, and what the infinite Treasures of his grace and goodnesse are, which hée hath powred out vpon vs. Moreouer, wee may also verie well vnderstande, what care and zeale our Lorde Iesus Christ had ouer our saluation,
how God hath loved us, and what the infinite Treasures of his grace and Goodness Are, which he hath poured out upon us Moreover, we may also very well understand, what care and zeal our Lord Iesus christ had over our salvation,
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when as hée forced not to make his owne bodie answere the satisfaction of our sinnes,
when as he forced not to make his own body answer the satisfaction of our Sins,
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but also to bring him selfe into such an horrible feare, as one that should féele the iudgement of God, who layde holde on him,
but also to bring him self into such an horrible Fear, as one that should feel the judgement of God, who laid hold on him,
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as vpon him who had deserued the curse which God had pronounced from his owne mouth:
as upon him who had deserved the curse which God had pronounced from his own Mouth:
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to wyt, that it was the verie thing to swallowe vs vp into hell, and a gulfe vtterly to destroy vs. And therefore it was méete that Iesus Christ should féele all this.
to wit, that it was the very thing to swallow us up into hell, and a gulf utterly to destroy us And Therefore it was meet that Iesus christ should feel all this.
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Nowe, to say the trueth, when wée sée that hée had thereby sweat water and blood, and that the Angels came downe to comfort him:
Now, to say the truth, when we see that he had thereby sweat water and blood, and that the Angels Come down to Comfort him:
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this could not choose but be an wonderfull extream sorrow and griefe: séeing the like example had neuer béen séene all the worlde ouer.
this could not choose but be an wonderful extreme sorrow and grief: seeing the like Exampl had never been seen all the world over.
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Thus we sée the meaning of these wordes, Of the trauaile, or griefe of the soule of our Lorde Iesus Christ.
Thus we see the meaning of these words, Of the travail, or grief of the soul of our Lord Iesus christ.
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Nowe, it is true (as Saint Peter sayeth) that the sorrowes of hell could not hold him vnder:
Now, it is true (as Saint Peter Saith) that the sorrows of hell could not hold him under:
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howbeit it was méet hée should striue with them:
howbeit it was meet he should strive with them:
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and in the end hée had the victorie ouer them, but it was not without great and painefull fight. and in the end he had the victory over them, but it was not without great and painful fight.
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Moreouer, wée are presently to gather out of this place, that although wée must dye, wée must not therefore say that the death and passion of Christ was not effectual,
Moreover, we Are presently to gather out of this place, that although we must die, we must not Therefore say that the death and passion of christ was not effectual,
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nor yet profited vs so much as was expedient:
nor yet profited us so much as was expedient:
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because, the death wherevnto wée are nowe subiect, is but a warning vnto vs of the curse of God.
Because, the death whereunto we Are now Subject, is but a warning unto us of the curse of God.
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For, if wée were clearely exempt from death, we should then neuer know the grace which was purchased for vs by our Lorde Iesus Christ.
For, if we were clearly exempt from death, we should then never know the grace which was purchased for us by our Lord Iesus christ.
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And we also knowe what néede we haue to bée humbled, and that God maketh vs alwayes to féele his wrath:
And we also know what need we have to been humbled, and that God makes us always to feel his wrath:
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For although we were altogether exempt thereof, yet ought we to think still of it, to the ende we might grone by reason of our sinnes,
For although we were altogether exempt thereof, yet ought we to think still of it, to the end we might groan by reason of our Sins,
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and therefore magnifie his mercy so much the more.
and Therefore magnify his mercy so much the more.
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Wherefore, the death to speake properly, which all men now dye as it were, is not deadly, to those which haue faith in Iesus Christ,
Wherefore, the death to speak properly, which all men now die as it were, is not deadly, to those which have faith in Iesus christ,
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because they passe out of this life, to liue vnto God.
Because they pass out of this life, to live unto God.
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And therefore when we dye, wée are to comfort our selues and reioyce, because we know that God will be mercifull vnto vs,
And Therefore when we die, we Are to Comfort our selves and rejoice, Because we know that God will be merciful unto us,
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and conuert the euill into good, & make death (which before brought with it a mortall wound) to serue for a plaister.
and convert the evil into good, & make death (which before brought with it a Mortal wound) to serve for a plaster.
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And howe is that? Forsooth, because we shall vnderstande that God will not become a seuere Iudge vnto vs,
And how is that? Forsooth, Because we shall understand that God will not become a severe Judge unto us,
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& poure out his vengeance vpon vs, when as we bring Iesus Christ with vs, to shewe that hée hath made satisfaction for vs. And therfore death hath not taken such fearefull holde on vs,
& pour out his vengeance upon us, when as we bring Iesus christ with us, to show that he hath made satisfaction for us And Therefore death hath not taken such fearful hold on us,
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as to confound vs, and bring vs to dispaire: But doe come, fréely to put our selues into the handes of God.
as to confound us, and bring us to despair: But doe come, freely to put our selves into the hands of God.
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For, as it said that Iesus Christ commended his soule vnto God his Father, Let vs vnderstand, that it was to make him Gardaine of our soules,
For, as it said that Iesus christ commended his soul unto God his Father, Let us understand, that it was to make him Guardian of our Souls,
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and therefore may wée commende them most assuredly into his handes: because hée hath said, that whatsoeuer is giuen to him to kéepe, shall neuer perish.
and Therefore may we commend them most assuredly into his hands: Because he hath said, that whatsoever is given to him to keep, shall never perish.
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Thus then we sée to what ende this anguish of our Lorde Iesus Christ serueth:
Thus then we see to what end this anguish of our Lord Iesus christ serveth:
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and that ouer and besides he aboad death, and the rest of the tormentes, yet had hée also this terrour of the féeling of God to be his Iudge,
and that over and beside he abode death, and the rest of the torments, yet had he also this terror of the feeling of God to be his Judge,
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as if hée shoulde haue suffred the paynes of hell. Nowe, it is so farre off that this is any whit derogatorie from his Maiestie,
as if he should have suffered the pains of hell. Now, it is so Far off that this is any whit derogatory from his Majesty,
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as that it is to make vs a great deale the better vnderstand, howe greatly hée estéemed of our saluation,
as that it is to make us a great deal the better understand, how greatly he esteemed of our salvation,
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and how deare and precious we and our soules were vnto him.
and how deer and precious we and our Souls were unto him.
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And therefore, although hée was made of no reputation (as before hath béen séene) and had neither fourme nor fashion,
And Therefore, although he was made of no reputation (as before hath been seen) and had neither Form nor fashion,
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why men shoulde be desirous of him, yet was this his light estimation of him to exalte him so much the more.
why men should be desirous of him, yet was this his Light estimation of him to exalt him so much the more.
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And in déede, although God shewed his highnesse and infinite Maiestie in the creation of the worlde,
And in deed, although God showed his highness and infinite Majesty in the creation of the world,
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yet haue we a farre more large cause to glorifie God in the death and passion of our Lord Iesus Christ,
yet have we a Far more large cause to Glorify God in the death and passion of our Lord Iesus christ,
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because Iesus Christ abased and humbled him selfe for vs and for our saluation:
Because Iesus christ abased and humbled him self for us and for our salvation:
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and although hée was not robbed of his diuine Maiestie, yet laye it hyd for a time,
and although he was not robbed of his divine Majesty, yet say it hid for a time,
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and was neuer perceiued by any man.
and was never perceived by any man.
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And this is in summe, that which the Prophet here handleth, as concerning the payne and greefe of our Lord Iesus.
And this is in sum, that which the Prophet Here handleth, as Concerning the pain and grief of our Lord Iesus.
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Now, we sée herein that hée forgot him selfe as it were, and neuer cared for him selfe,
Now, we see herein that he forgotten him self as it were, and never cared for him self,
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and the reason is, because hée was altogether giuen to saue vs: And so answered for vs both in bodie and soule, and was our onely pledge.
and the reason is, Because he was altogether given to save us: And so answered for us both in body and soul, and was our only pledge.
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And in this we sée, that the verie curres who would at this day abolish this doctrine, haue neyther faith nor religion in them,
And in this we see, that the very curs who would At this day Abolah this Doctrine, have neither faith nor Religion in them,
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but bark at it like Mastifes, they know not why nor wherfore.
but bark At it like Mastiffs, they know not why nor Wherefore.
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And although our Popish hypocrites who vnderstand this but by halfes, are yet notwithstanding, howsoeuer the world goeth, driuen to confesse, that Iesus Christ felt most terrible panges.
And although our Popish Hypocrites who understand this but by halves, Are yet notwithstanding, howsoever the world Goes, driven to confess, that Iesus christ felt most terrible pangs.
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In déed they were neuer able fully to define of al that was in it: But yet, how euer it commeth to passe, they iumble partly at it.
In deed they were never able Fully to define of all that was in it: But yet, how ever it comes to pass, they jumble partly At it.
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Notwithstanding, there are here a company of villaynes, more Monkish thē they which liue in their Celles,
Notwithstanding, there Are Here a company of villains, more Monkish them they which live in their Cells,
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& in those stews out of which they come, who haue brought their stench & infectiō into the Church of God.
& in those Stews out of which they come, who have brought their stench & infection into the Church of God.
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And therefore this is most certaine, yt these Dogges which at this day carry the name of Ministers,
And Therefore this is most certain, that these Dogs which At this day carry the name of Ministers,
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and do also occupie that place, and yet make a Swynes stye of the Church of God, being like Dogges without all religion,
and do also occupy that place, and yet make a Swine stye of the Church of God, being like Dogs without all Religion,
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and goe about nothing els but to deface and put out of mens mindes all the grace of God,
and go about nothing Else but to deface and put out of men's minds all the grace of God,
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and whatsoeuer els our Lord Iesus Christ hath done for vs. Now, when we sée that Satan hath thus pushed them forward,
and whatsoever Else our Lord Iesus christ hath done for us Now, when we see that Satan hath thus pushed them forward,
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as to become like shamelesse whores, we ought so much the rather to consider of this Article of our faith:
as to become like shameless whores, we ought so much the rather to Consider of this Article of our faith:
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which is, That Iesus Christ was not onely condemned of Pylate, being an earthly Iudge, to the end we might be pardoned before God his Father:
which is, That Iesus christ was not only condemned of Pilate, being an earthly Judge, to the end we might be pardoned before God his Father:
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and not only crucified, that wée might be deliuered from the curse:
and not only Crucified, that we might be Delivered from the curse:
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that hée did not onely suffer death, that we might be freed from it, But also that we at this day might haue peace of conscience,
that he did not only suffer death, that we might be freed from it, But also that we At this day might have peace of conscience,
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and be glad in that we féele the fatherly loue of our God, and so may be bolde to call vpon him with open mouth, being assured yt he will receiue vs,
and be glad in that we feel the fatherly love of our God, and so may be bold to call upon him with open Mouth, being assured that he will receive us,
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& that we shal be acceptable vnto him.
& that we shall be acceptable unto him.
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And it was méet yt Iesus Christ should be plunged in these horrors which he felt, it was also méete that he who was the immaculate Lambe of God, should be made like vnto a wretched malefactor,
And it was meet that Iesus christ should be plunged in these horrors which he felt, it was also meet that he who was the immaculate Lamb of God, should be made like unto a wretched Malefactor,
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and that hée who was the mirror & paterne of all holinesse & perfection, should answere for vs,
and that he who was the mirror & pattern of all holiness & perfection, should answer for us,
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and become our Borrow euen to that verie pinch, as if hée shoulde haue béen condemned vnto the bottomlesse pit of hel.
and become our Borrow even to that very pinch, as if he should have been condemned unto the bottomless pit of hell.
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Moreouer, he vanquished & ouercame all these sorowes (as we haue before said) but yet he wrestled stoutly against them first.
Moreover, he vanquished & overcame all these sorrows (as we have before said) but yet he wrestled stoutly against them First.
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Thus we sée what the meaning of Isaiah is, when he saith, that Iesus Christ must sée trauels & griefes in his soule:
Thus we see what the meaning of Isaiah is, when he Says, that Iesus christ must see travels & griefs in his soul:
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howbeit we sée that he was notwithstanding well contented and fully satisfied therwith, alwayes prouided that we might be redeemed by that meane.
howbeit we see that he was notwithstanding well contented and Fully satisfied therewith, always provided that we might be redeemed by that mean.
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And therfore wée may at this day be so much the more bold, knowing that if we haue a true obedience of fayth, whereby to receiue the inestimable benefite which our Lorde Iesus Christ hath obtained for vs, wée may féele that hée suffred not all these torments for vs, in vaine.
And Therefore we may At this day be so much the more bold, knowing that if we have a true Obedience of faith, whereby to receive the inestimable benefit which our Lord Iesus christ hath obtained for us, we may feel that he suffered not all these torments for us, in vain.
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Wherfore, our vnthankfulnesse shall be so much the more inexcusable, when as we come not vnto him with such an earnest zeale, to enioy this inestimable benefite whereinto he is entred,
Wherefore, our unthankfulness shall be so much the more inexcusable, when as we come not unto him with such an earnest zeal, to enjoy this inestimable benefit whereinto he is entered,
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and whereof hée hath in our behalfe, taken possession, hauing tolde vs that hée hath reconciled vs vnto God his Father, who is readie to receiue vs as his children.
and whereof he hath in our behalf, taken possession, having told us that he hath reconciled us unto God his Father, who is ready to receive us as his children.
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Thus we sée in summe, what we haue to consider of in this place.
Thus we see in sum, what we have to Consider of in this place.
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Now, the Prophet goeth on farther, and saith, That by his knowledge, my righteous seruant shall iustifie many.
Now, the Prophet Goes on farther, and Says, That by his knowledge, my righteous servant shall justify many.
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As for this word, Seruant, we haue before séene, that it is no whit derogatorie from the maiestie of our Lorde Iesus Christ:
As for this word, Servant, we have before seen, that it is no whit derogatory from the majesty of our Lord Iesus christ:
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For, although hée was Lord ouer all Creatures, yet obteined he a newe gouernment in the person of a Mediatour,
For, although he was Lord over all Creatures, yet obtained he a new government in the person of a Mediator,
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and in our nature, according to that saying of Saint Paule to the Philippians, and as we haue also séene partly heretofore:
and in our nature, according to that saying of Saint Paul to the Philippians, and as we have also seen partly heretofore:
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for it was his meaning to become a seruant, and to humble him selfe vnder that state and condition. for it was his meaning to become a servant, and to humble him self under that state and condition.
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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:
And Therefore it was not in vain, that he was called the servant of God. Now, this ought to be no strange thing unto us:
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But this should be much more strange vnto vs, that Iesus Christ being the verie Sonne of God, 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, as that hée woulde serue vs:
But this should be much more strange unto us, that Iesus christ being the very Son of God, and coequal with God his Father in glory, should become a servant to men (as it is said in the Gospel After Saint John) and so abase him self under this condition, as that he would serve us:
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and yet notwithstanding it was so in déede.
and yet notwithstanding it was so in deed.
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Marke also why hée saide, I was conuersaunt amongst you as a seruant, and not as a Maister.
Mark also why he said, I was conversant among you as a servant, and not as a Master.
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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.
Now, since it is so, that Iesus christ became so humble, as to make him self the servant of men, it is not for nought then that he is Here called the servant of God.
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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,
And to say the truth, he could not otherwise have redeemed us I speak now in respect that God his Father had so decreed it,
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as we haue alredie heretofore sayde.
as we have already heretofore said.
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For, I know that God could, if it had pleased him haue saued vs without any meane,
For, I know that God could, if it had pleased him have saved us without any mean,
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But we are alwayes to presuppose that it was Iesus Christ which must purchase life for vs. And therefore,
But we Are always to presuppose that it was Iesus christ which must purchase life for us And Therefore,
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for the bringing of this matter to passe, it was eftsoones méet that he should become a seruant:
for the bringing of this matter to pass, it was eftsoons meet that he should become a servant:
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because hee could not otherwise haue yéelded his obedience vnto God his Father:
Because he could not otherwise have yielded his Obedience unto God his Father:
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and without this obedience, it was impossible for him to haue repaired our transgressions and iniquities.
and without this Obedience, it was impossible for him to have repaired our transgressions and iniquities.
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Thus then we sée why he was called a righteous seruant.
Thus then we see why he was called a righteous servant.
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To be short, the Prophet doeth vs to wit, that because we were, and yet are, rebels to God,
To be short, the Prophet doth us to wit, that Because we were, and yet Are, rebels to God,
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vntill such time as he hath reformed vs by his holy spirit:
until such time as he hath reformed us by his holy Spirit:
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and againe, although after he hath giuen vs the touch of a good mind, yet are we vnprofitable seruants,
and again, although After he hath given us the touch of a good mind, yet Are we unprofitable Servants,
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and tryp and stumble euerie hand while:
and tryp and Stumble every hand while:
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and besides, when wée shall thinke that the seruice which we doe him, should be well accepted of him,
and beside, when we shall think that the service which we do him, should be well accepted of him,
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yet may it be verie well amended, yea & worthie to be reiected:
yet may it be very well amended, yea & worthy to be rejected:
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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 Therefore for the blotting out of our offences, it was meet that the service and Obedience of our Lord Iesus christ should please God:
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and that it should also carry with it a right and full satisfaction. This then is the summe and effect of his meaning.
and that it should also carry with it a right and full satisfaction. This then is the sum and Effect of his meaning.
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And herevpon we are to gather, that Iesus Christ did not onely iustifie vs in that he was God,
And hereupon we Are to gather, that Iesus christ did not only justify us in that he was God,
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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,
but through the power of his Obedience, in that he took upon him our nature, and therein would accomplish and fulfil the law, which was impossible for us to do,
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because it was such a burthen as would haue pressed vs all downe, and haue broken our neckes.
Because it was such a burden as would have pressed us all down, and have broken our necks.
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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,
Forsomuch then as our Lord Iesus christ forsook himself for our salvation, and became obedient unto God his Father, we see in what sort he hath justified us Now, he speaks also namely of his knowledge, meaning thereby to express, that it was not enough that our Lord Iesus christ performed in his own person, all whatsoever that was necessary for our salvation,
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but that wee also should take fast hold therof by fayth. And therefore knowledge is verie requisite.
but that we also should take fast hold thereof by faith. And Therefore knowledge is very requisite.
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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,
For how many incredulous or unbelieving Persons do we see perish, unto whom the death and passion of our Lord Iesus christ, serveth to none other purpose, save only for their greater condemnation,
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because they treade his most holie and precious blood vnder their féete, and vtterly refuse his grace which hee offreth vnto them.
Because they tread his most holy and precious blood under their feet, and utterly refuse his grace which he Offereth unto them.
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And so, although our Lorde Iesus Christ be lyke vnto the Serpent whiche was set vp in the wildernesse, And so, although our Lord Iesus christ be like unto the Serpent which was Set up in the Wilderness,
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for the healing of all diseases, yet can we for our partes receiue no profite by him, except we know him.
for the healing of all diseases, yet can we for our parts receive no profit by him, except we know him.
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For, as it was méete also that the brasen Serpent should be looked on in the wildernesse,
For, as it was meet also that the brazen Serpent should be looked on in the Wilderness,
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and without which looking on, the byting or stinging of the Serpentes was alwayes deadly:
and without which looking on, the biting or stinging of the Serpents was always deadly:
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Euen so at this day, is the Gospell vnto vs as a Scaffolde whereon to set vp our Lorde Iesus Christ:
Even so At this day, is the Gospel unto us as a Scaffold whereon to Set up our Lord Iesus christ:
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or els lyke a Banner to represent him vnto our eyes, that we might sée him a great way of.
or Else like a Banner to represent him unto our eyes, that we might see him a great Way of.
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To bee short, The preaching of the Gospell (as Saint Paule sayeth) is not darke:
To be short, The preaching of the Gospel (as Saint Paul Saith) is not dark:
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For we may in it beholde the grace of God, appearing in our Lorde Iesus Christ,
For we may in it behold the grace of God, appearing in our Lord Iesus christ,
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or els the Deuill hath blindfolded our eyes.
or Else the devil hath blindfolded our eyes.
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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.
But how ever it is, we Are thoroughly to Consider of that which is Here spoken, that Iesus christ Justifieth not but by his knowledge.
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In deede it is most true, that the verie substance of our saluation must come from thence:
In deed it is most true, that the very substance of our salvation must come from thence:
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For, when it is saide, that we are iustified by Fayth, this is not to exclude Iesus Christ,
For, when it is said, that we Are justified by Faith, this is not to exclude Iesus christ,
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neyther yet the mercies of God, but rather to lead vs and bring vs vnto them.
neither yet the Mercies of God, but rather to led us and bring us unto them.
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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,
But to the end we might the easelyer come to the understanding hereof, we Are to Consider in the First place, that we Are not righteous of our selves,
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since we must borrowe it of some other:
since we must borrow it of Some other:
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For if wee were able so to rule and order our life, that it might be all in all answerable vnto the law,
For if we were able so to Rule and order our life, that it might be all in all answerable unto the law,
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and will of God, then in déed we deserued that hee should accept vs. And why so? Forsooth,
and will of God, then in deed we deserved that he should accept us And why so? Forsooth,
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because he is to allowe of the good, since he is the fountayne thereof: for els, hee shoulde deny him selfe.
Because he is to allow of the good, since he is the fountain thereof: for Else, he should deny him self.
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And therefore if we coulde frame our lyues to agrée with the lawe of God,
And Therefore if we could frame our lives to agree with the law of God,
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and bee so perfect as hee requireth, we should then without doubt, be iustified by our woorkes,
and be so perfect as he requires, we should then without doubt, be justified by our works,
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and Iesus Christ (as Saint Paul saith) should profite vs nothing. But contrariwise, when we are driuen to borow our righteousnesse of our Lorde Iesus Christ,
and Iesus christ (as Saint Paul Says) should profit us nothing. But contrariwise, when we Are driven to borrow our righteousness of our Lord Iesus christ,
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and séeke it at his handes:
and seek it At his hands:
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that is as much to say, that we are as bare of it, as we say, as my nayle.
that is as much to say, that we Are as bore of it, as we say, as my nail.
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Wherefore let vs thus conclude, that the whole worlde is condemned of sinne, and God sheweth vs that wee are all accursed,
Wherefore let us thus conclude, that the Whole world is condemned of sin, and God shows us that we Are all accursed,
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when as it is saide, that wee must come vnto our Lorde Iesus Christ. And thus much for this point.
when as it is said, that we must come unto our Lord Iesus christ. And thus much for this point.
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Now, to say the trueth, the auncient Philosophers spake thus much of vertue:
Now, to say the truth, the ancient Philosophers spoke thus much of virtue:
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and this hath béene alwayes a common opinion, that God will accept of vs for our good life and conuersation:
and this hath been always a Common opinion, that God will accept of us for our good life and Conversation:
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But what are wee the better for all this? For there was nothing but hypocrisie in the best liuers,
But what Are we the better for all this? For there was nothing but hypocrisy in the best livers,
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and in such as was thought coulde in no wise be touched: and as for the rest, they were altogether giuen to wickednesse:
and in such as was Thought could in no wise be touched: and as for the rest, they were altogether given to wickedness:
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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.
But to speak of those who were Thought of all Others to been the most able and renowned people, were notwithstanding infected with very grievous Sins.
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And therefore let men presume as much as they lust, and think howe they will to liue vertuously,
And Therefore let men presume as much as they lust, and think how they will to live virtuously,
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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.
yet when they have done all they can, and Set down many laws and rules for their government, they shall never be able to be justified before God by that mean.
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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.
And why so? Forsooth, Because sin hath taken such deep root in us, as that it cannot be pulde out of us by men help.
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To bee shorte, wee shall neuer bee iustified by goyng to Schoole with men, although they teache neuer so muche what vertue is.
To be short, we shall never be justified by going to School with men, although they teach never so much what virtue is.
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And that which is more, Beholde, God publisheth the lawe wherein is true and perfect righteousnesse:
And that which is more, Behold, God Publisheth the law wherein is true and perfect righteousness:
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for marke what Moyses sayeth, Beholde, sayeth hee, I pronounce at this day both good and euill:
for mark what Moses Saith, Behold, Saith he, I pronounce At this day both good and evil:
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I shewe vnto thee the way both of life and death.
I show unto thee the Way both of life and death.
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But by the way, can wee bee iustified by it? Can it so order vs,
But by the Way, can we be justified by it? Can it so order us,
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as that God will take our life to bee good and holie? No surely, it is all cleane contrarie:
as that God will take our life to be good and holy? No surely, it is all clean contrary:
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For the lawe engendreth death, redoubleth our condemnation, and kindleth the wrath of God against vs.
For the law engendereth death, redoubleth our condemnation, and kindleth the wrath of God against us
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Thus wee see what tytles the holie Scripture giueth vnto it.
Thus we see what titles the holy Scripture gives unto it.
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And therefore since the lawe of it selfe cannot iustifie vs, how then is it possible for men by their doctrine, statutes,
And Therefore since the law of it self cannot justify us, how then is it possible for men by their Doctrine, statutes,
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and ordinaunces, make vs to be truely righteous. Nowe, if it be asked howe and wherefore the lawe is not able to iustifie:
and ordinances, make us to be truly righteous. Now, if it be asked how and Wherefore the law is not able to justify:
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the reason is alredie set downe.
the reason is already Set down.
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It is true in deed that God declareth vnto vs in his lawe, howe wee ought and may attayne vnto lyfe,
It is true in deed that God Declareth unto us in his law, how we ought and may attain unto life,
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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.
if so be we were such as that there were not let in us Wherefore, although the law of God speaks unto us, yet it refourmeth not our hearts.
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For, when God telleth vs and sayeth, Beholde, what it is that I require at your handes:
For, when God Telleth us and Saith, Behold, what it is that I require At your hands:
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But & if in the meane while all our desires, affections & thoughts bee altogether against that which hee commaundeth, wée are not onely condemned,
But & if in the mean while all our Desires, affections & thoughts be altogether against that which he commandeth, we Are not only condemned,
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But the lawe also, as I haue alredie saide, maketh vs so muche the more guiltie before the Maiestie of God.
But the law also, as I have already said, makes us so much the more guilty before the Majesty of God.
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For before the lawe was giuen, wée sinned through ignoraunce:
For before the law was given, we sinned through ignorance:
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but nowe, wee so wittingly and willingly stande against him, as that it séemeth we woulde euen despight him.
but now, we so wittingly and willingly stand against him, as that it Seemeth we would even despite him.
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For we know that the seruant which knoweth his Maisters will, and doeth it not, shall be beaten with many strypes.
For we know that the servant which Knoweth his Masters will, and doth it not, shall be beaten with many stripes.
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Thus we see why it •e said, that the lawe engendreth nothing els but wrath:
Thus we see why it •e said, that the law engendereth nothing Else but wrath:
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to wit, that when wée haue béen instructed in it, it kindleth God his wrath so muche the more against vs:
to wit, that when we have been instructed in it, it kindleth God his wrath so much the more against us:
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and bringeth with it death, but howe? Because forsooth we sée in it, that we are condemned and vtterly cast away.
and brings with it death, but how? Because forsooth we see in it, that we Are condemned and utterly cast away.
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What? is it so that it announceth not life? no: and yet by the way, we cannot attaine theretoo.
What? is it so that it announceth not life? no: and yet by the Way, we cannot attain thereto.
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And therefore we must be iustified after an other maner, which is, by the Gospell.
And Therefore we must be justified After an other manner, which is, by the Gospel.
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For, God saieth not vnto vs in the Gospell, Beholde, yée shall doe this or that:
For, God Saith not unto us in the Gospel, Behold, the shall do this or that:
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But hée saieth, Beléeue that my onely Sonne is your Redeemer: embra•e his death and passion as a remedie for all your diseases:
But he Saith, Believe that my only Son is your Redeemer: embra•e his death and passion as a remedy for all your diseases:
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wash your selues in his blood, and he shall purge you, and ye shall bee made cleane therewith:
wash your selves in his blood, and he shall purge you, and you shall be made clean therewith:
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staye your selues vpon the sacrifice whiche hee hath offred vp vnto mee, and then see in what sort you shal bee iustified.
stay your selves upon the sacrifice which he hath offered up unto me, and then see in what sort you shall be justified.
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Wherefore forsomuch as the Gospell bringeth vs back vnto our Lorde Iesus Christ, and commaundeth vs to seeke for all our righteousnesse in him,
Wherefore forsomuch as the Gospel brings us back unto our Lord Iesus christ, and commandeth us to seek for all our righteousness in him,
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because he hath made full satisfaction for vs through the free mercy of God, see howe we shall be iustified by his knowledge. And this is it which Saint Paule handleth in his Epistle to the Romanes,
Because he hath made full satisfaction for us through the free mercy of God, see how we shall be justified by his knowledge. And this is it which Faint Paul handleth in his Epistle to the Romans,
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For there hee maketh a comparison betweene the righteousnesse of the lawe, and the righteousnesse of Fayth.
For there he makes a comparison between the righteousness of the law, and the righteousness of Faith.
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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, he say, that there is this righteousness in the law, when as it Saith, Whosoever shall do all these things, shall live by them.
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For, this is most true, that if wee be able to fulfill all the commaundementes of God,
For, this is most true, that if we be able to fulfil all the Commandments of God,
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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.
so that our life be in such sort ruled as that it is without spot or wrinkle, God hath promised to receive us as righteous, that we shall be very sure of our reward, and not miss of it.
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Marke then the certayntie that is in the lawe:
Mark then the certainty that is in the law:
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but tel mée who it is that doeth al that the law commandeth? Surely we goe altogether backward,
but tell me who it is that doth all that the law commands? Surely we go altogether backward,
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and a man would thinks (as I haue beforesaid) that wée would go about euen to set our selues against God Thus we sée yt the gate of ye righteousnesse of the law is quite shut vp against vs,
and a man would thinks (as I have beforesaid) that we would go about even to Set our selves against God Thus we see that the gate of the righteousness of the law is quite shut up against us,
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and that there remayneth nothing els for vs, but the very curse of God.
and that there remaineth nothing Else for us, but the very curse of God.
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But in the Gospel, it is saide, behold, the woorde is in thine heart, and in thy mouth.
But in the Gospel, it is said, behold, the word is in thine heart, and in thy Mouth.
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But how? forsooth, after thi• sort ▪ S. Paule speaketh of it, and saith, That if wée will haue the word in our heartes and mouthes, wée must come vnto Iesus Christe:
But how? forsooth, After thi• sort ▪ S. Paul speaks of it, and Says, That if we will have the word in our hearts and mouths, we must come unto Iesus Christ:
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because it is hée which wryteth and imprinteth the doctrine of saluation by his holy spirite:
Because it is he which writes and imprinteth the Doctrine of salvation by his holy Spirit:
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with which doctrine wée haue had our eares beaten vnprofitably and in vayne.
with which Doctrine we have had our ears beaten unprofitably and in vain.
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And therefore since our Lorde Iesus Christ putteth his word in our heartes, let •• 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:
And Therefore since our Lord Iesus christ putteth his word in our hearts, let •• beseech him to grant us this grace as that we may have a pure and free affection, to the end we might seek in him whatsoever is wanting in us Thus we see how we shall been justified by his knowledge:
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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,
for it is out of all doubt that we Are no Way able to bring any satisfaction of our own with us which may please God,
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and to make this accompt, as to say, wée haue deserued, O Lord, that thou shouldest receiue vs:
and to make this account, as to say, we have deserved, Oh Lord, that thou Shouldst receive us:
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but we should rather say, we confesse, O Lorde, that wee are miserable sinners, bound ouer so thy iudgement,
but we should rather say, we confess, Oh Lord, that we Are miserable Sinners, bound over so thy judgement,
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and it is impossible for vs to make satisfaction therto, so that wée must néeds acknowledge that there is no sufficiēcie in any but in Iesus Christ alone to make satisfaction for the same.
and it is impossible for us to make satisfaction thereto, so that we must needs acknowledge that there is no sufficiency in any but in Iesus christ alone to make satisfaction for the same.
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Wherfore we should most humbly cōfesse this:
Wherefore we should most humbly confess this:
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& say that we are forlorne & damned creatures vntil such time as our Lorde Iesus reacheth out his hand to p•• vs out of the pit of hell Now here we confessed all this to be so:
& say that we Are forlorn & damned creatures until such time as our Lord Iesus reaches out his hand to p•• us out of the pit of hell Now Here we confessed all this to be so:
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And besides, wee knowe that our Lorde Iesus also supplyeth all our wantes.
And beside, we know that our Lord Iesus also supplieth all our Wants.
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For, if wée •ée foule and filthie, his blood washeth vs, wherewith wee 〈 ◊ 〉 ••eane.
For, if we •ée foul and filthy, his blood washes us, wherewith we 〈 ◊ 〉 ••eane.
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If wee bee fallen in debte, not onelye vnto GOD •ut also vnto Satan, as too our enemie, the payment was made • the death and passion of the Sonne of GOD ▪ And if wée bée defyled,
If we be fallen in debt, not only unto GOD •ut also unto Satan, as too our enemy, the payment was made • the death and passion of the Son of GOD ▪ And if we been defiled,
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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.
and not to been abidden, the Sacrifice which our Lord Iesus Christ offered is such a sweet smelling savour as that all our wickedness is defaced.
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Thus then we sée how we are iustified by the knowledge of our Lord Iesus Christ.
Thus then we see how we Are justified by the knowledge of our Lord Iesus christ.
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And according to this doctrine, wée sée in ye first place, yt we must not séeke far for our righteousnes,
And according to this Doctrine, we see in you First place, that we must not seek Far for our righteousness,
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because we shal find it in the persō of our Lord Iesus Christ, in yt he is clothed with our nature, & is become our brother:
Because we shall find it in the person of our Lord Iesus christ, in that he is clothed with our nature, & is become our brother:
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& this is a matter of great importāce:
& this is a matter of great importance:
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for if we should be iustified by ye diuine essēce or nature of our lord Iesus Christ, we must néeds be far of frō his righteousnes,
for if we should be justified by you divine essence or nature of our lord Iesus christ, we must needs be Far of from his righteousness,
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and wee were neuer able to come néere it.
and we were never able to come near it.
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But when we are tolde that the righteousnesse which he bestoweth on vs, was fulfilled in his humane nature:
But when we Are told that the righteousness which he bestoweth on us, was fulfilled in his humane nature:
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marke then howe much more familiarly wee may come vnto him.
mark then how much more familiarly we may come unto him.
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Cōsider also why Satā would so fain cōfound this doctrine, and there are likewise some fantastical spirits, which fondly dreame that our Lord Iesus Christ,
Cōsider also why Satā would so fain confound this Doctrine, and there Are likewise Some fantastical spirits, which fondly dream that our Lord Iesus christ,
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as he is God, iustifieth the faithful.
as he is God, Justifieth the faithful.
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But wee must (as I haue already saide) séeke for our righteousnes very farre of,
But we must (as I have already said) seek for our righteousness very Far of,
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& that were ynough to make vs fainthearted, & to make vs also vanish away before wee came at him.
& that were enough to make us fainthearted, & to make us also vanish away before we Come At him.
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But cōtrariwise, as he is a mortal mā, he calleth vs vnto himselfe, and made himself a Mediator,
But contrariwise, as he is a Mortal man, he calls us unto himself, and made himself a Mediator,
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because we might séeke for our righteousnes therein. And this is a point worthy the obseruation:
Because we might seek for our righteousness therein. And this is a point worthy the observation:
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& besides, let vs alwayes come vnto this knowledge.
& beside, let us always come unto this knowledge.
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And because the faithlesse shut the gate vpon themselues, and so spoyle thēselues of the benefit which they should receiue by our Lord Iesus Christ, let vs therfore be diligēt to receiue the testimonie which is geuē vnto vs by the Gospel.
And Because the faithless shut the gate upon themselves, and so spoil themselves of the benefit which they should receive by our Lord Iesus christ, let us Therefore be diligent to receive the testimony which is given unto us by the Gospel.
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We bring you (saith S Paule) the Ambassade in the name of our Lorde Iesus Christ, beséeching you to reconcile yourselues vnto God.
We bring you (Says S Paul) the Ambassade in the name of our Lord Iesus christ, beseeching you to reconcile yourselves unto God.
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S. Paule setteth downe a double reconciliation, the one is, the sacrifice which our Lord Iesus Christ made for vs in his owne person, the other is that which wée dailie obtayne through fayth,
S. Paul sets down a double reconciliation, the one is, the sacrifice which our Lord Iesus christ made for us in his own person, the other is that which we daily obtain through faith,
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when as GOD telleth vs, that although wée haue mooued him to anger, yet is hée continually readye to forget our faults,
when as GOD Telleth us, that although we have moved him to anger, yet is he continually ready to forget our Faults,
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and tread them vnder his féete, so that we make accompt of the benefit which he offreth vs.
and tread them under his feet, so that we make account of the benefit which he Offereth us
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And therefore, let vs learne too esteeme of the Gospell a greate deale more then heeretofore wee haue done:
And Therefore, let us Learn too esteem of the Gospel a great deal more then heretofore we have done:
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and vnderstande, that it is to this ende too make vs Partakers of the death and passion of our Lorde Iesus Christe.
and understand, that it is to this end too make us Partakers of the death and passion of our Lord Iesus Christ.
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For wee are ingraffed into his bodie, & made his members, and al whatsoeuer is his, is also ours,
For we Are Ingrafted into his body, & made his members, and all whatsoever is his, is also ours,
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and that through the aptnesse of the Gospell:
and that through the aptness of the Gospel:
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and for this cause it is, that Saint Paul saith, that the Gospell is the power of God vnto saluation, to all that beléeue:
and for this cause it is, that Saint Paul Says, that the Gospel is the power of God unto salvation, to all that believe:
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shewing héereby, that if we refuse to be saued by the Gospell, it is as much as if we reiected the saluation which God woulde obtaine for vs in the person of his Sonne,
showing hereby, that if we refuse to be saved by the Gospel, it is as much as if we rejected the salvation which God would obtain for us in the person of his Son,
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and wherunto hée dayly bideth and exhorteth vs. And this is the summe and effect of that which we haue héere to obserue.
and whereunto he daily bids and exhorteth us And this is the sum and Effect of that which we have Here to observe.
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And therefore, we ought so much the more make estimation of the Gospell, whenas we sée that it was in popery so darkned,
And Therefore, we ought so much the more make estimation of the Gospel, whenas we see that it was in popery so darkened,
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yea and in such sorte, altogether defaced, as that the poore soules were vtterly famished. For, although it was somewhat slightly preached, yet left they alwaies the poore people doubtfull,
yea and in such sort, altogether defaced, as that the poor Souls were utterly famished. For, although it was somewhat slightly preached, yet left they always the poor people doubtful,
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and supersticious, without hauing any assueraunce of the mercy of God.
and superstitious, without having any assueraunce of the mercy of God.
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Yea, and the Papistes saye, that wee must not presume to assure our selues of the loue of God,
Yea, and the Papists say, that we must not presume to assure our selves of the love of God,
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but onely liue vpon coniectures and gesses.
but only live upon Conjectures and Guesses.
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Howbeit this is to make the fruite of the death and passion of our Lorde Iesus Christ of none effect.
Howbeit this is to make the fruit of the death and passion of our Lord Iesus christ of none Effect.
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And therefore let vs learne so to benefite our selues by the Gospell, as that we may bee certified that God loueth vs,
And Therefore let us Learn so to benefit our selves by the Gospel, as that we may be certified that God loves us,
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and taketh vs for his owne deare children.
and Takes us for his own deer children.
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Wherfore, let vs (as I haue already sayde) so much the more praise and magnifye this grace,
Wherefore, let us (as I have already said) so much the more praise and magnify this grace,
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whenas wée sée the greatest part of the world to be so farre from it.
whenas we see the greatest part of the world to be so Far from it.
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Now, it remaineth that the Prophet addeth and saieth, that he layde downe his soule for many.
Now, it remains that the Prophet adds and Saith, that he laid down his soul for many.
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Whereby he signifieth, that wee are not iustified by a certaine vaine imaginatiue faith, in onely beléeuing that there is a God,
Whereby he signifies, that we Are not justified by a certain vain imaginative faith, in only believing that there is a God,
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and by a confused knowledge and generall conceit to vnderstande, that Iesus Christ hath suffered death and passion:
and by a confused knowledge and general conceit to understand, that Iesus christ hath suffered death and passion:
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but because wée are made partakers, by fayth, of the sacrifice that was offered for vs, to the ende God might bée fauourable vnto vs,
but Because we Are made partakers, by faith, of the sacrifice that was offered for us, to the end God might been favourable unto us,
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and not impute our sinnes and iniquities any more vnto vs. Surely, the Papists are so blockish and brutishe,
and not impute our Sins and iniquities any more unto us Surely, the Papists Are so blockish and brutish,
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as that when they would shew that we are not iustified by Faith only, they reason after this maner, we are (say they) iustified by the mercy of God:
as that when they would show that we Are not justified by Faith only, they reason After this manner, we Are (say they) justified by the mercy of God:
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and therefore not by faith onely:
and Therefore not by faith only:
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Moreouer they say, we are iustified by the death and passion of our Lorde Iesus Christ:
Moreover they say, we Are justified by the death and passion of our Lord Iesus christ:
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and therefore no more, by faith onelye:
and Therefore no more, by faith only:
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it is much like as if a man woulde say, we are made warme by heate,
it is much like as if a man would say, we Are made warm by heat,
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and therefore not by the Sunne: wée are lightned by the light, and therefore not by the Sunne.
and Therefore not by the Sun: we Are lightened by the Light, and Therefore not by the Sun.
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Now, let vs héere note, yt when we speake of faith, it is to this end to bring vs back to the Gospell:
Now, let us Here note, that when we speak of faith, it is to this end to bring us back to the Gospel:
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for (as I haue already saide) héere are two kindes of righteousnesse.
for (as I have already said) Here Are two Kinds of righteousness.
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For we are saide to be iustified by the law, whenas wee haue fulfilled all whatsoeuer God hath commaunded vs therein.
For we Are said to be justified by the law, whenas we have fulfilled all whatsoever God hath commanded us therein.
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Now, it is impossible to come to the perfection thereof and therefore wée sée that wée are bare of this righteousnesse,
Now, it is impossible to come to the perfection thereof and Therefore we see that we Are bore of this righteousness,
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and vtterly cut of from it. There is also another kinde of righteousnesse, and that is the righteousnesse of Iesus Christ,
and utterly Cut of from it. There is also Another kind of righteousness, and that is the righteousness of Iesus christ,
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for after wee haue bene throughlye examined and tried, we are sure to be founde guilty of malice and wickednesse,
for After we have be thoroughly examined and tried, we Are sure to be found guilty of malice and wickedness,
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so that wée must needes bée afearde, bicause wee feele God to be so armed in wrath against vs,
so that we must needs been afeard, Because we feel God to be so armed in wrath against us,
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as that he doth nothing els but thunder out vengeance vpon vs to throw vs down into the pitte of hell.
as that he does nothing Else but thunder out vengeance upon us to throw us down into the pit of hell.
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And therefore, when we are driuen to this so great an extremitie, beholde how Christ graunteth vs a remedy to mitigate and assawge all our sorrowes:
And Therefore, when we Are driven to this so great an extremity, behold how christ granteth us a remedy to mitigate and assawge all our sorrows:
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which is this, he certefieth vs, that hée him selfe alone will be altogether sufficient to bring vs the sauing helth which he hath purchased for vs. Thus we sée, that wée are iustified, by faith,
which is this, he certefieth us, that he him self alone will be altogether sufficient to bring us the Saving health which he hath purchased for us Thus we see, that we Are justified, by faith,
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wherefore wée may perceiue that the Prophet speaketh after the selfe same manner that Saint Paul spake,
Wherefore we may perceive that the Prophet speaks After the self same manner that Saint Paul spoke,
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after his time, that is, hee maketh vs in the first place to come vnto the death and passion of our Lorde Iesus Christ, beholding him crucified for our sakes,
After his time, that is, he makes us in the First place to come unto the death and passion of our Lord Iesus christ, beholding him Crucified for our sakes,
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and besides, that wee are assured by the Gospell that whatsoeuer Iesus Christe dyd and suffered, belongeth and is to be applyed to vs at this day,
and beside, that we Are assured by the Gospel that whatsoever Iesus Christ did and suffered, belongeth and is to be applied to us At this day,
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because the Father would not haue this his death to be vnprofitable:
Because the Father would not have this his death to be unprofitable:
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but that it should bée a Sacrifice full of power and effect, to fruictifie dayly in vs. And this is the summe of that which wée haue, to remember out of this place.
but that it should been a Sacrifice full of power and Effect, to fruictifie daily in us And this is the sum of that which we have, to Remember out of this place.
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But by the way, let vs héere note, that this knowledge of our Lorde Iesus Christ is no vaine thing:
But by the Way, let us Here note, that this knowledge of our Lord Iesus christ is no vain thing:
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as many, when the knowledge of the Gospell is tolde them of, vnderstande it, for they think it sufficient,
as many, when the knowledge of the Gospel is told them of, understand it, for they think it sufficient,
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if they doo but sleightly conceiue of that whiche is taught:
if they do but slightly conceive of that which is taught:
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but wée are taught to take our Lorde Iesus to be the only cause of our saluation.
but we Are taught to take our Lord Iesus to be the only cause of our salvation.
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Whiche thinge wée are ne•er able to doo without wée liuely féele that wée are lost in our selues:
Which thing we Are ne•er able to do without we lively feel that we Are lost in our selves:
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and besides, that as God ment to receiue vs once for al to his mercy,
and beside, that as God meant to receive us once for all to his mercy,
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euen so he at this day encreaseth the same in vs. And to say the trueth, it is impossible for vs to attain to this knowledge,
even so he At this day increases the same in us And to say the truth, it is impossible for us to attain to this knowledge,
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except we be inlightened with his holy spirite.
except we be enlightened with his holy Spirit.
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Which whē we haue obteined, it is an vndoubted signe yt god meaneth to worke in vs, to the ende he woulde put vs into the possession of that righteousnesse, from the which wée were before very farre of, Wée see then that God would gladly haue the Gospell preached.
Which when we have obtained, it is an undoubted Signen that god means to work in us, to the end he would put us into the possession of that righteousness, from the which we were before very Far of, We see then that God would gladly have the Gospel preached.
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But yet that is not enough:
But yet that is not enough:
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for, we shoulde vnderstande no more of it, then an high Almane (as we say) vntill suche time as he inwardly touched vs with his holy spirite (thus wée sée from whence faith procéedeth) and then are we the true & good disciples of Iesus Christ, able to feele the fruite of this doctrine.
for, we should understand no more of it, then an high Almane (as we say) until such time as he inwardly touched us with his holy Spirit (thus we see from whence faith Proceedeth) and then Are we the true & good Disciples of Iesus christ, able to feel the fruit of this Doctrine.
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And this is it, which the Prophet here sheweth vnto vs. Now, he again maketh a recitall of Iesus Christ his bearing of sinnes, whereby he meaneth to declare, that he made satisfaction for them,
And this is it, which the Prophet Here shows unto us Now, he again makes a recital of Iesus christ his bearing of Sins, whereby he means to declare, that he made satisfaction for them,
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and that our sinnes should be such a charge as should cast vs headlong into the bottomeles pit of hel if we were not holpen & eased by our lord Iesus Christ.
and that our Sins should be such a charge as should cast us headlong into the bottomeles pit of hell if we were not helped & eased by our lord Iesus christ.
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For what is meant by sin, but the very wrath of god? For, if God but once hold vp his finger, it is enough to destroy and ouerthrow the whole world:
For what is meant by since, but the very wrath of god? For, if God but once hold up his finger, it is enough to destroy and overthrow the Whole world:
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for it is said, that with his breath the rockes should riue in péeces, & the mountaines bee softned & melt like waxe.
for it is said, that with his breath the Rocks should rive in Pieces, & the Mountains be softened & melt like wax.
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Wherefore, if God sheweth the least token of his fury and wrath, there is nothing so firme & sure in the worlde, but shall melt away:
Wherefore, if God shows the least token of his fury and wrath, there is nothing so firm & sure in the world, but shall melt away:
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and what shall become of vs then, who are so fraile creatures, when as God shall shewe vnto vs the face of a terrible iudge,
and what shall become of us then, who Are so frail creatures, when as God shall show unto us the face of a terrible judge,
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& call vs to an account? Were it not méete that we shoulde hearken vnto his voice:
& call us to an account? Were it not meet that we should harken unto his voice:
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howebeit the only signe that hee will giue vs to summon withall shalbe a bottomeles depth to swalow vs vp in.
howbeit the only Signen that he will give us to summon withal shall a bottomeles depth to swallow us up in.
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And therfore it cannot be chosen but that our sinnes must néeds bée a burden not able for vs to beare.
And Therefore it cannot be chosen but that our Sins must needs been a burden not able for us to bear.
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Nowe, there is an infinite number of them in vs: and we haue not the shoulders to stand vnder them and to beare them.
Now, there is an infinite number of them in us: and we have not the shoulders to stand under them and to bear them.
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But although our Lord Iesus Christ suffered in the weaknesse of his flesh, yet did the power of the spirite, which he had alwaies vphold him.
But although our Lord Iesus christ suffered in the weakness of his Flesh, yet did the power of the Spirit, which he had always uphold him.
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And marke howe hee himselfe (as Saint Paule sayeth) tryumphed vpon the Crosse. And therefore wée muste alwayes come backe againe to the saying of the Prophete: And mark how he himself (as Saint Paul Saith) triumphed upon the Cross. And Therefore we must always come back again to the saying of the Prophet:
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and Saint Peter also is a good expositour heereof, when hee sayeth, That hee beare our sinnes ▪ vpō the trée.
and Saint Peter also is a good expositor hereof, when he Saith, That he bear our Sins ▪ upon the tree.
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Indéed the vertue of the trée did no way help our Lord Iesus Christe for the bearing of our sinnes: Indeed the virtue of the tree did no Way help our Lord Iesus Christ for the bearing of our Sins:
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howbeit it is said hee bare thē on the tree, because yt whē he was crufied, he was as one accursed of God,
howbeit it is said he bore them on the tree, Because that when he was crufied, he was as one accursed of God,
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and had receiued the whole curse wherein wee were plunged.
and had received the Whole curse wherein we were plunged.
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All this then he tooke vpon him, to the end that we might féele the fruite thereof,
All this then he took upon him, to the end that we might feel the fruit thereof,
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and reioyce in the victory, whereof at this day he hath made vs partakers.
and rejoice in the victory, whereof At this day he hath made us partakers.
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And therefore if wee be ouercharged, let vs come vnto our Lorde Iesus Christe that we might be eased,
And Therefore if we be overcharged, let us come unto our Lord Iesus Christ that we might be eased,
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and acknowledge him to be the meane, because we are so discharged by him of al our debts,
and acknowledge him to be the mean, Because we Are so discharged by him of all our debts,
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as yt we must not once imagine that we are euer able to make satisfaction,
as that we must not once imagine that we Are ever able to make satisfaction,
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or payment, when as we shal come to make our Audite before God, we must therfore beginne at this end to be vtterly ashamed:
or payment, when as we shall come to make our Audite before God, we must Therefore begin At this end to be utterly ashamed:
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and besides, not stand in doubt but that we are nowe discharged, since our Lorde Iesus Christe hath borne our burden:
and beside, not stand in doubt but that we Are now discharged, since our Lord Iesus Christ hath born our burden:
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and that wee may also be bold, because we knowe that we are freed from the iudgement of God.
and that we may also be bold, Because we know that we Are freed from the judgement of God.
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This then is the summe of that which we are héere to consider of, That forsomuch as we haue once for all beene sanctified through the Sacrifice which Iesus Christe offered vp,
This then is the sum of that which we Are Here to Consider of, That forsomuch as we have once for all been sanctified through the Sacrifice which Iesus Christ offered up,
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whenas he consecrated himselfe vnto the seruice of God, as he then saide:
whenas he consecrated himself unto the service of God, as he then said:
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wee must at this day lay all our sinnes on his backe, and séeke our full righteousnesse in him:
we must At this day lay all our Sins on his back, and seek our full righteousness in him:
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for the perfourming wherof, let vs lend our eares to the hearing of the Gospell,
for the performing whereof, let us lend our ears to the hearing of the Gospel,
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because we knowe that God with a louing voice calleth vs vnto himself, requiring no impossible thing at our handes, which might make vs dispaire:
Because we know that God with a loving voice calls us unto himself, requiring no impossible thing At our hands, which might make us despair:
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as it is saide in the Lawe, Cursed be he which doeth not fulfill all these things (which was to exclude vs from all hope of saluation) But that it is héere tolde vs, that although we are miserable sinners,
as it is said in the Law, Cursed be he which doth not fulfil all these things (which was to exclude us from all hope of salvation) But that it is Here told us, that although we Are miserable Sinners,
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yet that God applyeth a conuenient remedy vnto vs:
yet that God Applieth a convenient remedy unto us:
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which is, that we comming vnto our Lorde Iesus like poore beggers, might be iustified by him and be holpen in such a necessitie as in deede wee are.
which is, that we coming unto our Lord Iesus like poor beggars, might be justified by him and be helped in such a necessity as in deed we Are.
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And besides, that we might vnderstande, that when our Lorde is called Righteous, it is to shewe vs that we are iustified by him.
And beside, that we might understand, that when our Lord is called Righteous, it is to show us that we Are justified by him.
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inasmuch as he hath taken vpon him our nature, that we might haue familiar recourse vnto God,
inasmuch as he hath taken upon him our nature, that we might have familiar recourse unto God,
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for the inioying of such a benefite:
for the enjoying of such a benefit:
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and not say, Who shall ascend vp into heauen? For, when Saint Paule alleadgeth this place of Moses, he sheweth, that when wee heare the Gospell preached, we must not make any long discourses, to knowe whether God bee neare vs or not.
and not say, Who shall ascend up into heaven? For, when Saint Paul allegeth this place of Moses, he shows, that when we hear the Gospel preached, we must not make any long discourses, to know whither God be near us or not.
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For that were to plucke Iesus Christe out of his heauenly throne.
For that were to pluck Iesus Christ out of his heavenly throne.
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And likewyse, that we myght no more say, Who shall goe down into hell? For Iesus Christe descended thither, to the ende we might be assured that hee hath fetcht vs out thence,
And likewise, that we might no more say, Who shall go down into hell? For Iesus Christ descended thither, to the end we might be assured that he hath fetched us out thence,
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and playeth nowe the parte of a Mediator:
and plays now the part of a Mediator:
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and meaneth to make vs such partakers of his righteousnes, as that wee shall be clothed therewith,
and means to make us such partakers of his righteousness, as that we shall be clothed therewith,
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and haue suche possession thereof, as that it shall dwell in vs, and that by it we might with a full hope be so lifted vp vnto God his father,
and have such possession thereof, as that it shall dwell in us, and that by it we might with a full hope be so lifted up unto God his father,
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as to call vpon him without doubting.
as to call upon him without doubting.
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Let vs nowe fall down before the Maiestie of our good God, and acknowledge our offences, beséeching him to make vs so too féele them,
Let us now fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him to make us so too feel them,
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as that we may truely repent vs of them, and dayly amend our liues, vntill such time as we haue so muche profited,
as that we may truly Repent us of them, and daily amend our lives, until such time as we have so much profited,
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as that we may be ioyned vnto that perfection of his righteousnesse whereunto wée must bende our selues,
as that we may be joined unto that perfection of his righteousness whereunto we must bend our selves,
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and also seeke to attaine vnto it all the dayes of our life.
and also seek to attain unto it all the days of our life.
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And in the meane whyle in suche sort magnifie the grace of our Lorde Iesus Christe,
And in the mean while in such sort magnify the grace of our Lord Iesus Christ,
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as that wee may wholy rest therein:
as that we may wholly rest therein:
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so that we might no more wonder after our false and deceitefull imaginations, which Satan continually laboureth to set before vs (as at this day the miserable worlde is seduced and beguiled with.
so that we might no more wonder After our false and deceitful Imaginations, which Satan continually Laboureth to Set before us (as At this day the miserable world is seduced and beguiled with.
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But let vs vnderstande that all the perfection of our saluation resteth in our Lord Iesus Christ:
But let us understand that all the perfection of our salvation rests in our Lord Iesus christ:
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& then let vs by no meane decline from him, but in such sorte possesse him as we may be wholy contented with him,
& then let us by no mean decline from him, but in such sort possess him as we may be wholly contented with him,
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and that he also may altogether take pleasure in vs:
and that he also may altogether take pleasure in us:
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and to be short, that we may féele, that his death and passion, hath béen auailable & profitable vnto vs. That it would please him to graunt vnto vs onely, this grace & fauour.
and to be short, that we may feel, that his death and passion, hath been available & profitable unto us That it would please him to grant unto us only, this grace & favour.
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But vnto all people and natiōs of the world. &c.
But unto all people and Nations of the world. etc.
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The seuenth Sermon of the Prophesie of Christe. Isaiah. liii.
The Seventh Sermon of the Prophesy of Christ. Isaiah. liii.
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12 THerefore will I giue him a portion with the great, and hee shall double the spoyle with the strong,
12 Therefore will I give him a portion with the great, and he shall double the spoil with the strong,
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because he hath powred out his soule to death, and he was counted with the transgressors,
Because he hath poured out his soul to death, and he was counted with the transgressors,
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& bare the sins of many, and prayed for the trespassers.
& bore the Sins of many, and prayed for the trespassers.
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THE Prophete declareth héere in summe, that our Lorde Iesus Christe hath not onely ouercome death by death,
THE Prophet Declareth Here in sum, that our Lord Iesus Christ hath not only overcome death by death,
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But that he hath also a iust title and interest to take away the substance of his enimies,
But that he hath also a just title and Interest to take away the substance of his enemies,
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and to make a spoyle of them, euen as a conquerour that hath wonne the fielde.
and to make a spoil of them, even as a conqueror that hath won the field.
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In déede I must néeds say this, that our Lord Iesus Christ inriched not himself with the goods of this world.
In deed I must needs say this, that our Lord Iesus christ enriched not himself with the goods of this world.
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But that which he did was to this end as I haue said, to ouercome death.
But that which he did was to this end as I have said, to overcome death.
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Wee knowe that it was méet yt Satan, who is said to be the Prince of this worlde, should bee displaced of his kingdome:
we know that it was meet that Satan, who is said to be the Prince of this world, should be displaced of his Kingdom:
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For if it had not béen so, our estate had béene most miserable. And besides, it was méete that sinne should beare no more sway.
For if it had not been so, our estate had been most miserable. And beside, it was meet that sin should bear no more sway.
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Thus wee sée how our Lord Iesus Christ made a spoyle of his enimies, to wit, Thus we see how our Lord Iesus christ made a spoil of his enemies, to wit,
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because we might be no more vnder the tyrānie of Satan, & the bōdage of sin, but be set at libertie.
Because we might be no more under the tyramnie of Satan, & the bondage of since, but be Set At liberty.
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And to say the trueth, S. Paule alleadging the saying of the Psalmist, sheweth after what sort this place was fulfilled,
And to say the truth, S. Paul alleging the saying of the Psalmist, shows After what sort this place was fulfilled,
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when it is saide, That God ascended on high, and lead captiuitie captiue:
when it is said, That God ascended on high, and led captivity captive:
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and kept his enimies bound and fettered, so that they were not able to resist him:
and kept his enemies bound and fettered, so that they were not able to resist him:
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receiuing also homage and tribute of men. Indéede Dauid in that place speaketh by way of similitude:
receiving also homage and tribute of men. Indeed David in that place speaks by Way of similitude:
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For when it is said that God ascended on high, it was because he made a shew for a time as though he had béen a sléepe:
For when it is said that God ascended on high, it was Because he made a show for a time as though he had been a sleep:
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so yt whē things were after such a cōfused maner, it might make the faithfull grone when as they see no helpe,
so that when things were After such a confused manner, it might make the faithful groan when as they see no help,
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and cause the wicked to run headlong into all licentiousnesse.
and cause the wicked to run headlong into all licentiousness.
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Wherefore when there arise such troubles in the worlde, and that we thinke ourselues neuer a whit the better for the calling vpon God, hée is for the time as it were one that were lost, and that had hid himselfe.
Wherefore when there arise such Troubles in the world, and that we think ourselves never a whit the better for the calling upon God, he is for the time as it were one that were lost, and that had hid himself.
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And contrariwise, by this reason, whenas God hath defended the cause of his Church, in destroying the enimies therof Dauid saith, that he arose vp.
And contrariwise, by this reason, whenas God hath defended the cause of his Church, in destroying the enemies thereof David Says, that he arose up.
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Howbeit S. Paule saith, That this was accomplished in the person of our Lorde Iesus Christ,
Howbeit S. Paul Says, That this was accomplished in the person of our Lord Iesus christ,
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because his maiestie was darkened, and was had in no estimation of men for a season.
Because his majesty was darkened, and was had in no estimation of men for a season.
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And therefore it was méete, saith hée, that he shoulde come downe on the earth,
And Therefore it was meet, Says he, that he should come down on the earth,
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and bee contemned of men, that he might in the ende bée so exalted, as that he might not onely be simply and plainly honoured of men,
and be contemned of men, that he might in the end been so exalted, as that he might not only be simply and plainly honoured of men,
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but that he might also make a distribution of the spoiles and tributes.
but that he might also make a distribution of the spoils and Tributes.
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For where the Psalmist saith, That he tooke the tributes which belonged vnto him, as vnto one who had brought his aduersaries in subiection, S. Paule saith, that hée liberally bestowed his gifts amongst men.
For where the Psalmist Says, That he took the Tributes which belonged unto him, as unto one who had brought his Adversaries in subjection, S. Paul Says, that he liberally bestowed his Gifts among men.
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A man would think at the first sight, these were things cleane cōtrary one to another,
A man would think At the First sighed, these were things clean contrary one to Another,
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and yet they right well agrée, because our Lord Iesus Christe was not inriched particularly for himselfe,
and yet they right well agree, Because our Lord Iesus Christ was not enriched particularly for himself,
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for he had no néed of any thing, but it was to this end, as the Psalmist saith, to bestow the spoyles on vs,
for he had no need of any thing, but it was to this end, as the Psalmist Says, to bestow the spoils on us,
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so that not onely they which should fight, should haue parte of the bootie, but women also who neuer set one foote out of doores.
so that not only they which should fight, should have part of the booty, but women also who never Set one foot out of doors.
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For, to say the trueth, we féele how God by the death & passion of our Lord Iesus Christ, hath filled vs with his benefites: For, to say the truth, we feel how God by the death & passion of our Lord Iesus christ, hath filled us with his benefits:
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not for that there was any vertue or industry in vs:
not for that there was any virtue or industry in us:
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For we are of as litle force as women with their distaffs, when as we come to the fight.
For we Are of as little force as women with their distaffs, when as we come to the fight.
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Wherefore, when it is saide in this place that GOD will giue to Iesus Christ the booties of the enimies which he had conquered,
Wherefore, when it is said in this place that GOD will give to Iesus christ the booties of the enemies which he had conquered,
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as strong & mightie as they were, it was not only for himself, but it was to the end that we might vnderstand, that the Diuell hath no title nor interest in vs whēas we are partakers of ye death & passiō of ye sonne of god:
as strong & mighty as they were, it was not only for himself, but it was to the end that we might understand, that the devil hath no title nor Interest in us whenas we Are partakers of the death & passion of the son of god:
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which we obtain by the mean of ye gospel And therfore let vs without hipocrisy, submit our selues vnto our Lord Iesus,
which we obtain by the mean of you gospel And Therefore let us without hypocrisy, submit our selves unto our Lord Iesus,
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& take him for our king: & not doubt but that in ye first place hee will surely set vs frée,
& take him for our King: & not doubt but that in you First place he will surely Set us free,
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and besides, that wée shall receiue from his handes all such benefites as we haue néede of, and are necessary.
and beside, that we shall receive from his hands all such benefits as we have need of, and Are necessary.
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Let vs now then consider yt if Satan were not spoyled, how miserable we should bée:
Let us now then Consider that if Satan were not spoiled, how miserable we should been:
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For he possesseth and peaceably inioyeth vs: For as our Sauiour Christe Iesus saith: we are euen as his own proper possession and demaines.
For he Possesses and peaceably Enjoyeth us: For as our Saviour Christ Iesus Says: we Are even as his own proper possession and Domains.
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Wherefore wee had néede that the death and passion of our Lorde Iesus Christe shoulde, bring foorth fruite in vs,
Wherefore we had need that the death and passion of our Lord Iesus Christ should, bring forth fruit in us,
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and that our enimies being conquered, shoulde be eftsoones chased away, that Iesus Christe shoulde so treade on their neckes,
and that our enemies being conquered, should be eftsoons chased away, that Iesus Christ should so tread on their necks,
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as that they shoulde neuer bée able to rise againe, although they went about to deuise to do all the mischiefe they could against vs. And héere he namely speaketh of strong and great men to the ende wée shoulde not bée abashed at the force, munition,
as that they should never been able to rise again, although they went about to devise to do all the mischief they could against us And Here he namely speaks of strong and great men to the end we should not been abashed At the force, munition,
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& all the furniture of our enimies:
& all the furniture of our enemies:
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For this were enough to feare vs, to sée on the one side, our owne weaknesse,
For this were enough to Fear us, to see on the one side, our own weakness,
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and to know on the other side that the Diuell is like a roaring Lion, and sinne to haue dominion ouer vs:
and to know on the other side that the devil is like a roaring lion, and sin to have dominion over us:
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this, I say, were euen enough to feare vs, except we were assured of this, that neither power, strengthes,
this, I say, were even enough to Fear us, except we were assured of this, that neither power, strength's,
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nor any thing els whatsoeuer, can let our Lorde Iesus Christe from spoyling of all his enimies, from chasing and bereauing of them of all they haue,
nor any thing Else whatsoever, can let our Lord Iesus Christ from spoiling of all his enemies, from chasing and bereaving of them of all they have,
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so that which before was hurtfull vnto vs, shall now be turned to our good and benefite.
so that which before was hurtful unto us, shall now be turned to our good and benefit.
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And this is not onely meant of Satan, the captaine of all the wicked, but also of all our Aduersaries:
And this is not only meant of Satan, the captain of all the wicked, but also of all our Adversaries:
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For, looke how many faithlesse people there are, euen so many furyous enimies haue we against vs:
For, look how many faithless people there Are, even so many furious enemies have we against us:
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and to make fewe words, wée sée all the worlde almost on our toppes.
and to make few words, we see all the world almost on our tops.
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And therefore what shoulde become of vs, if Iesus Christe coulde not ouercome all the strong and mightie ones of the earth? So then, we sée héere in the first place what it is that we haue to cōsider of out of these words, That Iesus Christ being ascended, hath not onely held al our enimies captiue,
And Therefore what should become of us, if Iesus Christ could not overcome all the strong and mighty ones of the earth? So then, we see Here in the First place what it is that we have to Consider of out of these words, That Iesus christ being ascended, hath not only held all our enemies captive,
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but also hath made an vtter spoyle of them:
but also hath made an utter spoil of them:
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and wée haue receiued all the giftes which were giuen him for homage, to the end we might be inriched by his liberalitie, being of our selues altogether poore and néedy.
and we have received all the Gifts which were given him for homage, to the end we might be enriched by his liberality, being of our selves altogether poor and needy.
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Nowe, it is namely said, Because hee hath powred out his soule to death.
Now, it is namely said, Because he hath poured out his soul to death.
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Whereby Isaiah againe expresseth that our Lorde Iesus Christe, of his owne frée will, offered vp himselfe for these words, to poure out, signifieth, that he spared not himself, nor sorrowed for the matter.
Whereby Isaiah again Expresses that our Lord Iesus Christ, of his own free will, offered up himself for these words, to pour out, signifies, that he spared not himself, nor sorrowed for the matter.
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For hée that giueth with a good will, and in the ende slacketh his hande, maketh alwayes a shewe of sparing.
For he that gives with a good will, and in the end slacketh his hand, makes always a show of sparing.
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But hée that powreth out, sheweth yt he giueth lustily, & liberrally.
But he that poureth out, shows that he gives lustily, & liberrally.
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So then, it is shewed vs, that our Lord Iesus was so feruently inflamed with the loue of vs,
So then, it is showed us, that our Lord Iesus was so fervently inflamed with the love of us,
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as that his life gushed out like water, and that hée became a willing Sacrifice, thereby to shew, that hee desired nothing els,
as that his life gushed out like water, and that he became a willing Sacrifice, thereby to show, that he desired nothing Else,
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but for reconcilement vnto God his father.
but for reconcilement unto God his father.
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And this is alwaies for our greater confirmation, to the ende that when wée come vnto him, we should neuer doubt but that he wold most gently and louingly receiue vs. For,
And this is always for our greater confirmation, to the end that when we come unto him, we should never doubt but that he would most gently and lovingly receive us For,
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how is it possible that he should so reiect vs as members cut of from him, séeing hée so vtterly as it were, forsooke himselfe for our sakes,
how is it possible that he should so reject us as members Cut of from him, seeing he so utterly as it were, forsook himself for our sakes,
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and shed his precious heart blood.
and shed his precious heart blood.
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Wherefore, when we heare this, we are occasioned to come more boldly vnto him, and to assure our selues that he at this day will make this Sacrifice, which hee so fréely offered vp vnto God his father of great effect by reason of the wonderfull loue hée bare to vs ward,
Wherefore, when we hear this, we Are occasioned to come more boldly unto him, and to assure our selves that he At this day will make this Sacrifice, which he so freely offered up unto God his father of great Effect by reason of the wonderful love he bore to us ward,
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Moreouer, forsomuch as the death and passion of our Lord Iesus Christ is perpetuall, let vs vnderstand, that we are at this day inriched as much as is néedfull, as by experience we féele:
Moreover, forsomuch as the death and passion of our Lord Iesus christ is perpetual, let us understand, that we Are At this day enriched as much as is needful, as by experience we feel:
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For, Iesus Christe must néedes helpe vs in all the distresses wherewith we are incompassed.
For, Iesus Christ must needs help us in all the Distresses wherewith we Are encompassed.
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For otherwise how should we do, if his hand were not alwayes vpon vs to vphold vs? Surely it were impossible for vs to stand.
For otherwise how should we do, if his hand were not always upon us to uphold us? Surely it were impossible for us to stand.
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And therefore he alwaies giueth vs wherwith to relieue al our néedes and necessities.
And Therefore he always gives us wherewith to relieve all our needs and necessities.
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And to say the truth, al the graces of the holy Ghoste are a part of the spoyle of our Lorde Iesus Christe:
And to say the truth, all the graces of the holy Ghost Are a part of the spoil of our Lord Iesus Christ:
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For, God his father hath inriched him with them, because we might be as a man wold say, familiarly acquainted with them,
For, God his father hath enriched him with them, Because we might be as a man would say, familiarly acquainted with them,
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and the Diuell wil still bee a let that the power of the holy Ghost might not haue his course with vs:
and the devil will still be a let that the power of the holy Ghost might not have his course with us:
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howbeit we are now inriched with them, in asmuch as al lets are taken away:
howbeit we Are now enriched with them, in as as all lets Are taken away:
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yea, and (as I haue alredy said) that thing that was an hinderance vnto vs in this world, is nowe turned to our good and benefite,
yea, and (as I have already said) that thing that was an hindrance unto us in this world, is now turned to our good and benefit,
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because our Lorde Iesus hath made a spoyle of all his enimies.
Because our Lord Iesus hath made a spoil of all his enemies.
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Nowe, it is namely said, Because he was accounted amongst sinners, and bare the iniquities of many, and prayed for the trespassers.
Now, it is namely said, Because he was accounted among Sinners, and bore the iniquities of many, and prayed for the trespassers.
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We haue alredy heard, that our Lord Iesus bare the transgressions of many: and that was because he susteined the punishment which was impossible for vs to beare.
We have already herd, that our Lord Iesus bore the transgressions of many: and that was Because he sustained the punishment which was impossible for us to bear.
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And besides, we were too too fraile & weake to stand before the maiestie of God,
And beside, we were too too frail & weak to stand before the majesty of God,
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if we should be burdened with our sins:
if we should be burdened with our Sins:
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because there is no meane in the whole world to be found to discharge vs of them.
Because there is no mean in the Whole world to be found to discharge us of them.
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And therefore it was méete that our Lord Iesus for the easing of vs should present himselfe in our stéede,
And Therefore it was meet that our Lord Iesus for the easing of us should present himself in our steed,
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& be charged with our sinnes, that they might be imputed vnto him before God his father,
& be charged with our Sins, that they might be imputed unto him before God his father,
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and hée be bound for the paiment of them.
and he be bound for the payment of them.
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For, when a man shall onely owe a thing that hée is neuer able to pay, hée is like vnto one that were stiffe and croked,
For, when a man shall only owe a thing that he is never able to pay, he is like unto one that were stiff and crooked,
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and knewe not which way to turne him, and hath such a burden on his back,
and knew not which Way to turn him, and hath such a burden on his back,
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as it were, that so crusheth & bruiseth his shoulders, as that it maketh him to stoupe again:
as it were, that so crushes & bruiseth his shoulders, as that it makes him to stoop again:
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what shal thē become of vs, who are not debtters to a mortall man, but euen vnto the liuing God? & not debters of gold and siluer,
what shall them become of us, who Are not debtters to a Mortal man, but even unto the living God? & not debtors of gold and silver,
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but of our sinnes, which deserue as the scripture telleth vs his fearefull indignation.
but of our Sins, which deserve as the scripture Telleth us his fearful Indignation.
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Thus we sée howe the iudgement of euerlasting death was prepared for vs, vntill such time as our Lord Iesus Christ had discharged vs therof.
Thus we see how the judgement of everlasting death was prepared for us, until such time as our Lord Iesus christ had discharged us thereof.
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And to say truly, how had we béen euer able to haue discharged it, except hée who had a most triumphant power ouer all creatures, had placed himselfe in our stéed,
And to say truly, how had we been ever able to have discharged it, except he who had a most triumphant power over all creatures, had placed himself in our steed,
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and supplied our wants? Thus wée sée howe our Lord Iesus Christ bare the sinnes and iniquities of many.
and supplied our Wants? Thus we see how our Lord Iesus christ bore the Sins and iniquities of many.
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Indeede this saying of many, is oftentimes taken for all. Indeed this saying of many, is oftentimes taken for all.
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True it is that our Lord Christ offered vp himselfe for all the worlde, for it is not spoken by thrée or foure,
True it is that our Lord christ offered up himself for all the world, for it is not spoken by thrée or foure,
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when it is said, God so loued the worlde that hée spared not his onely sonne.
when it is said, God so loved the world that he spared not his only son.
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But by the way, we must note, that which the Euangelist further saith in this place, That whosoeuer beléeueth in him shold not perish, but haue euerlasting life.
But by the Way, we must note, that which the Evangelist further Says in this place, That whosoever Believeth in him should not perish, but have everlasting life.
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We sée then that our Lord Iesus Christe suffered for all, so that neither great nor small can excuse themselues at this day,
We see then that our Lord Iesus Christ suffered for all, so that neither great nor small can excuse themselves At this day,
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since by him we may be saued.
since by him we may be saved.
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And therefore the vnbeléeuers who by their wickednesse turn a side, & depriue themselues héereof, are at this day twise guiltie.
And Therefore the unbelievers who by their wickedness turn a side, & deprive themselves hereof, Are At this day twice guilty.
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For what colour can they set in it to excuse their vnthankfulnes, in yt they receiue not the benefit, wherof they might be partakers through faith.
For what colour can they Set in it to excuse their unthankfulness, in that they receive not the benefit, whereof they might be partakers through faith.
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Wherfore let vs heere learne, that although we should come by heapes vnto our Lord Iesus Christe, one of vs should be no let to another,
Wherefore let us Here Learn, that although we should come by heaps unto our Lord Iesus Christ, one of us should be no let to Another,
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but yt hee is able to suffice euery of vs. Indéed if the questiō were to be holpen & eased by a mortal man, it were another matter.
but that he is able to suffice every of us Indeed if the question were to be helped & eased by a Mortal man, it were Another matter.
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For, if one should come & say, I beséeche you beare this burthen for mée and another say asmuch,
For, if one should come & say, I beseech you bear this burden for me and Another say as,
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and so an hundreth at once:
and so an Hundredth At once:
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surely, although hée were very desirous to helpe and ease them all, it could not be chosen but that they woulde make his shoulders crack:
surely, although he were very desirous to help and ease them all, it could not be chosen but that they would make his shoulders Crac:
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for, it were impossible for him to be of that strēgth to beare al yt they would lay vpō him,
for, it were impossible for him to be of that strength to bear all that they would lay upon him,
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And so likewise if the question were of borrowing, for put the case that they were hungry,
And so likewise if the question were of borrowing, for put the case that they were hungry,
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and thirstie, and should goe to some man & beséech him to giue vs meat and drink,
and thirsty, and should go to Some man & beseech him to give us meat and drink,
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and it may bée that hée were well able to bestow meat and drink of a dosen persons:
and it may been that he were well able to bestow meat and drink of a dosen Persons:
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But if there should come such a great number as that his victualles shoulde faile him, wée should sée him come short of his reckoning.
But if there should come such a great number as that his victuals should fail him, we should see him come short of his reckoning.
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5866
So then, with vs mē, it is méete yt whē a great number haue néede, that there shoulde be also many to help and aide them:
So then, with us men, it is meet that when a great number have need, that there should be also many to help and aid them:
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but when wée come to Iesus Christ, wée neede not feare the want of his abilitie,
but when we come to Iesus christ, we need not Fear the want of his ability,
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for when euery man shall haue his portion, yet hath hée neuer a whit the lesse,
for when every man shall have his portion, yet hath he never a whit the less,
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and others also shal find inough at his hands, for the moe of vs that come vnto him, the richer shall we finde him to help our néede.
and Others also shall find enough At his hands, for the more of us that come unto him, the Richer shall we find him to help our need.
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And therefore we haue héere to note, that it is not for naught that the prophet saieth, that he bare the sinnes of many: to wit, to the ende we should not malice and enuy our neighburs,
And Therefore we have Here to note, that it is not for nought that the Prophet Saith, that he bore the Sins of many: to wit, to the end we should not malice and envy our neighburs,
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as if wée could not be holpen, bicause some of them haue to much of him.
as if we could not be helped, Because Some of them have to much of him.
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This then is the summe and effect of that which we are to learne out of this place.
This then is the sum and Effect of that which we Are to Learn out of this place.
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Moreouer, it is said, That it was, because hee was accounted amongest transgressors.
Moreover, it is said, That it was, Because he was accounted amongst transgressors.
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We are héere to obserue in the firste place, that hée must néedes be hanged betwéene two théeues, that hée might suffer all the condemnation that wée deserued,
We Are Here to observe in the First place, that he must needs be hanged between two thieves, that he might suffer all the condemnation that we deserved,
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and to the ende that wée might haue a more sure and certaine pawne, that God his Father hath pardoned and forgiuen vs all our sinnes and iniquities.
and to the end that we might have a more sure and certain pawn, that God his Father hath pardoned and forgiven us all our Sins and iniquities.
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Marke also why Saint Mark aleadgeth this saying of the Prophet, yt there were two Théeues hanged with our Lorde Iesus Christe, to shewe, that hée was taken to bée a most detestable and cursed man:
Mark also why Saint Mark aleadgeth this saying of the Prophet, that there were two Thieves hanged with our Lord Iesus Christ, to show, that he was taken to been a most detestable and cursed man:
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and to the end it might bee openlye séene that hée was placed in ye rank with all shame & rebuke,
and to the end it might be openly seen that he was placed in you rank with all shame & rebuke,
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because we should at this dai be exempt from ye wrath of god, & from ye punishment of ye euill déeds which we had deserued:
Because we should At this day be exempt from you wrath of god, & from the punishment of you evil Deeds which we had deserved:
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and where before we were cast down euen vnto the pit of hell, wee might now bee coupled together with the Angels of heauen, who altogether worshippe God, and haue fulfilled all righteousnesse.
and where before we were cast down even unto the pit of hell, we might now be coupled together with the Angels of heaven, who altogether worship God, and have fulfilled all righteousness.
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All this benefit then haue wee by this, in that it hath pleased our Lorde Iesus Christ to take vpon him this place and to become a malefactor, to the end he would bée thought the most shamefull amongst men.
All this benefit then have we by this, in that it hath pleased our Lord Iesus christ to take upon him this place and to become a Malefactor, to the end he would been Thought the most shameful among men.
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Thus wee see how the shame of our Lorde Iesus Christ hath exalted vs on hie, to the ende sinne should not be laide to our Charge,
Thus we see how the shame of our Lord Iesus christ hath exalted us on high, to the end sin should not be laid to our Charge,
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and we to be free from all condemnation.
and we to be free from all condemnation.
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For, wherein consisted our saluation if our sinnes were not couered and taken away? surely we were neuer able to come to this by any other meane, without the sonne of God as S. Paul saith, were our redemption, that is to say, he was the price and paiment of that which wee owed, to the end, that we might now be quitted and discharged therof.
For, wherein consisted our salvation if our Sins were not covered and taken away? surely we were never able to come to this by any other mean, without the son of God as S. Paul Says, were our redemption, that is to say, he was the price and payment of that which we owed, to the end, that we might now be quit and discharged thereof.
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And therfore it was not for naught that the Prophet ioyned these two thinges together:
And Therefore it was not for nought that the Prophet joined these two things together:
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and dayly sheweth vs, as héeretofore hath béene saide, that wée haue wherefore to gloryfie our Lorde Iesus Christ, in that he was put to all the shame that might bée, séeing the fruite and commoditie that wée reape thereby.
and daily shows us, as heretofore hath been said, that we have Wherefore to Glorify our Lord Iesus christ, in that he was put to all the shame that might been, seeing the fruit and commodity that we reap thereby.
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For if our Lorde Iesus Christ should haue done that onely, for a shew and token of humilytie, it had béene too too bare a matter:
For if our Lord Iesus christ should have done that only, for a show and token of humilytie, it had been too too bore a matter:
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but hée did it to this end and purpose, that we might finde that in him, which we want,
but he did it to this end and purpose, that we might find that in him, which we want,
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and that it might also be the remedy for the same thing which might gréeue and oppresse vs.
and that it might also be the remedy for the same thing which might grieve and oppress us
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Wherefore, when we are so reconciled vnto God, as that wée obtaine righteousnesse thereby, and full forgiuenesse of our sinnes,
Wherefore, when we Are so reconciled unto God, as that we obtain righteousness thereby, and full forgiveness of our Sins,
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Beholde, wée néede not then be a feard to come vnto our Lorde Iesus Christ,
Behold, we need not then be a feared to come unto our Lord Iesus christ,
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albeit his crucifying in the view of the worlde, séemeth at the first blush, to bée very shamefull:
albeit his crucifying in the view of the world, Seemeth At the First blush, to been very shameful:
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and yet wée sée, that hée so triumphed ouer Satan & sinne, as that he hath made vs righteous,
and yet we see, that he so triumphed over Satan & sin, as that he hath made us righteous,
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and canceled the obligation that was against vs, so that wee may now come bouldly to God, with good assuraunce that wée are righteous:
and canceled the obligation that was against us, so that we may now come boldly to God, with good assurance that we Are righteous:
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and with open mouth glorifie him for it, wherfore before we were most horribly condemned.
and with open Mouth Glorify him for it, Wherefore before we were most horribly condemned.
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And this is the effect of that which the Prophet meaneth, againe to put vs in minde of.
And this is the Effect of that which the Prophet means, again to put us in mind of.
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After all these thinges, he saithe, that he praid for the trespassers.
After all these things, he Saith, that he prayed for the trespassers.
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This is namely put in, to shew that Iesus Christ in his death and passiō, plaid the part of a priest:
This is namely put in, to show that Iesus christ in his death and passion, played the part of a priest:
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for if this had not ben done also, we shuld neuer haue had al ye was requisit for ye assurāce of our saluatiō True it is, that forsomuch as the death and passion of our Lorde Iesus Christ is the sacrifice whereby our sinnes are wiped away,
for if this had not been done also, we should never have had all the was requisite for you assurance of our salvation True it is, that forsomuch as the death and passion of our Lord Iesus christ is the sacrifice whereby our Sins Are wiped away,
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and his blood our washing and cleasing, his obedience the avolishing of all our rebellions, & the obteining of our righteousnes by this we haue wherin to reioyce. Howbeit this is not all:
and his blood our washing and cleasing, his Obedience the avolishing of all our rebellions, & the obtaining of our righteousness by this we have wherein to rejoice. Howbeit this is not all:
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Because it is said, That whosoeuer calleth vpon the name of God shall bee saued.
Because it is said, That whosoever calls upon the name of God shall be saved.
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Neuerthelesse, howe were it possible for vs to haue recourse vnto God? What boldnes were it for vs to pray,
Nevertheless, how were it possible for us to have recourse unto God? What boldness were it for us to pray,
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and cry out with open mouth and say, O our father? Were not this ouermuch presumption to come thus pure and cleane to God,
and cry out with open Mouth and say, Oh our father? Were not this overmuch presumption to come thus pure and clean to God,
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and vaunt our selues to bée his children, if we had not the word to beare vs in it? And againe, where shoulde wee find such an Aduocat and Proctor that would doe so much for vs,
and vaunt our selves to been his children, if we had not the word to bear us in it? And again, where should we find such an Advocate and Proctor that would do so much for us,
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except we come to Iesus Christe? Thus then we sée what the Prophet meant to adde for a conclusion of that which went before.
except we come to Iesus Christ? Thus then we see what the Prophet meant to add for a conclusion of that which went before.
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To wit, that Iesus Christ praied for the trespassers. Now, this is very true, yt he praied of god his father when he was on the Crosse, that he would pardon and forgiue his persecutors.
To wit, that Iesus christ prayed for the trespassers. Now, this is very true, that he prayed of god his father when he was on the Cross, that he would pardon and forgive his persecutors.
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For these are his wordes, Father, saith he, I beséeche thée pardon thē, for they know not what they do.
For these Are his words, Father, Says he, I beseech thee pardon them, for they know not what they do.
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Here we sée what a prayer our Lord Iesus made for the trespassers, & for his enimies who so cruelly handeled him, Here we see what a prayer our Lord Iesus made for the trespassers, & for his enemies who so cruelly handled him,
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& by whose handes he was crucified.
& by whose hands he was Crucified.
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But it was not the meaning of the Prophet to speake only of this especiall prayer,
But it was not the meaning of the Prophet to speak only of this especial prayer,
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but rather to declare the Sacrificing of our Lord Iesus Christ.
but rather to declare the Sacrificing of our Lord Iesus christ.
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And by the way let vs here wel consider, that it was not for naught that he spake here of the Trespassers. It is said a litle before, that he beare the sinnes of the people of God,
And by the Way let us Here well Consider, that it was not for nought that he spoke Here of the Trespassers. It is said a little before, that he bear the Sins of the people of God,
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and suffered for the transgressions of many:
and suffered for the transgressions of many:
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But now the Prophet attributeth another name to those for whom Christ praied, & calleth thē transgressors. When he spake of the people of God, it was to shewe that those whom a man would thinke to be most excellent & righteous, had néede of forgiuenesse of sinnes, which they could neuer haue had, had it not béen that Iesus Christe had shed his most precious heart blood for the washing & cleansing of them.
But now the Prophet attributeth Another name to those for whom christ prayed, & calls them transgressors. When he spoke of the people of God, it was to show that those whom a man would think to be most excellent & righteous, had need of forgiveness of Sins, which they could never have had, had it not been that Iesus Christ had shed his most precious heart blood for the washing & cleansing of them.
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And thus muche then for this point:
And thus much then for this point:
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That if we would be of the Church, & be allowed to be of the congregation of God, we must néedes vnderstand, yt it is because Iesus Christ is our redéemer,
That if we would be of the Church, & be allowed to be of the congregation of God, we must needs understand, that it is Because Iesus christ is our redeemer,
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and therefore let vs not feare to come in great companies to him, & rather then faile let euery one bring his neighbour with him,
and Therefore let us not Fear to come in great companies to him, & rather then fail let every one bring his neighbour with him,
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because he is able to saue vs al. Moreouer, it is here set downe, that we are all transgressors to the end we might throughly consider of our sins:
Because he is able to save us all Moreover, it is Here Set down, that we Are all transgressors to the end we might thoroughly Consider of our Sins:
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For we know our selues to be so bold and rash, as that we will oftētimes be more shamefast & sober in requiring of any thing at the hands of amortall man, thē we wil be when we come before the Maiestie of god.
For we know our selves to be so bold and rash, as that we will oftentimes be more shamefast & Sobrium in requiring of any thing At the hands of amortall man, them we will be when we come before the Majesty of god.
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Now the Prophet, héere pulleth downe all the Peacocks plumbs, when he calleth vs transgressors:
Now the Prophet, Here pulls down all the Peacocks plumbs, when he calls us transgressors:
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as if he should haue said, O you cursed & wicked ones, what are you that dare presume to cal vpon God by the name of father? Frō whence haue you this dignitie? What is he ye dareth once enterprise to come before the presence of the Maiestie of god,
as if he should have said, Oh you cursed & wicked ones, what Are you that Dare presume to call upon God by the name of father? From whence have you this dignity? What is he you dareth once enterprise to come before the presence of the Majesty of god,
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and say, I am one of thy children? Away (saith he) and goe hide your selues,
and say, I am one of thy children? Away (Says he) and go hide your selves,
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for you are al malefactors, and in comming before God, you come before your Iudge, and therefore you ought to tremble & be vtterly ashamed.
for you Are all malefactors, and in coming before God, you come before your Judge, and Therefore you ought to tremble & be utterly ashamed.
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Howbeit the onely remedy to assure your selues is this, that when you call vpon ye name of God, you haue an inuincible defense by the power & intercession of the Mediatour.
Howbeit the only remedy to assure your selves is this, that when you call upon you name of God, you have an invincible defence by the power & Intercession of the Mediator.
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For without him there is no hope of your saluation, but are altogether dead in your sinnes.
For without him there is no hope of your salvation, but Are altogether dead in your Sins.
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And therefore vnderstand you, that you had néede haue the sonne of God to be betwéene you & him,
And Therefore understand you, that you had need have the son of God to be between you & him,
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& to make intercession for you, by playing the Priestes part.
& to make Intercession for you, by playing the Priests part.
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We sée then here why the Prophet namely calleth vs al trespassers & transgressors, to wit, to the end we might know that the gate is shut vpon vs,
We see then Here why the Prophet namely calls us all trespassers & transgressors, to wit, to the end we might know that the gate is shut upon us,
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5928
& are vnworthie to come neare vnto God: and that we are all oppressed & confounded, if we run not to that help:
& Are unworthy to come near unto God: and that we Are all oppressed & confounded, if we run not to that help:
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For without this remedy, we must néedes perish and rotte in our wretchednes and miseries. Now, when we are thus humbled, then may we come to our Lord Iesus Christ,
For without this remedy, we must needs perish and rotten in our wretchedness and misery's. Now, when we Are thus humbled, then may we come to our Lord Iesus christ,
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Because we knowe that it is he that speaketh for vs, & that by him also wée may boldly call our selues the children of God.
Because we know that it is he that speaks for us, & that by him also we may boldly call our selves the children of God.
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For when wée come to pray, & say, O our father which art in heauen:
For when we come to pray, & say, Oh our father which art in heaven:
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we must néedes acknowledge that our mouthes, as cōcerning our selues, are filthie, & therfore not worthie once to call God, our Creator,
we must needs acknowledge that our mouths, as Concerning our selves, Are filthy, & Therefore not worthy once to call God, our Creator,
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& it is so farre of in déede, as that we ought not to bee so presumptuous as to take our selues for his children.
& it is so Far of in deed, as that we ought not to be so presumptuous as to take our selves for his children.
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And yet our Lord Iesus Christ speaketh for vs, & so by his mean our prayers & supplications are sanctified:
And yet our Lord Iesus christ speaks for us, & so by his mean our Prayers & supplications Are sanctified:
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For so it is said in the Epistle to the Hebrewes, That by him it is by whom we render vnto god the sacrifice of praise,
For so it is said in the Epistle to the Hebrews, That by him it is by whom we render unto god the sacrifice of praise,
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& all our praiers, and that he is our mediator, in whose name at this day, we cal vpon God our Father.
& all our Prayers, and that he is our Mediator, in whose name At this day, we call upon God our Father.
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And therefore wee may boldly glorifie our selues in that he will take vs for his children.
And Therefore we may boldly Glorify our selves in that he will take us for his children.
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Wée sée then howe we are to put this place in practise.
We see then how we Are to put this place in practice.
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Now we sée that our Lord Iesus Christ hath verified this, when he prayed for his,
Now we see that our Lord Iesus christ hath verified this, when he prayed for his,
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as appeareth in the Gospell after S. Iohn, Looke vnto them, holy Father which thou hast giuen mée:
as appears in the Gospel After S. John, Look unto them, holy Father which thou hast given me:
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for now I goe out of the world.
for now I go out of the world.
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Those that thou gauest mée I haue kept, & none of them is lost, but ye lost child:
Those that thou Gavest me I have kept, & none of them is lost, but you lost child:
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but those whom thou gauest me in charge, haue I kept.
but those whom thou Gavest me in charge, have I kept.
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Nowe I pray for them, & not onely for them, but also for al those which shal beléeue on me through their preaching, I pray not for the worlde,
Now I pray for them, & not only for them, but also for all those which shall believe on me through their preaching, I pray not for the world,
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but for those whom thou hast giuen me, that thou wouldest blesse & sanctifie them, that they might also be one as we are.
but for those whom thou hast given me, that thou Wouldst bless & sanctify them, that they might also be one as we Are.
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When then we see the sonne of God pray:
When then we see the son of God pray:
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and sée him also, who is God eternall, so to abase himself, as to become a peticioner,
and see him also, who is God Eternal, so to abase himself, as to become a petitioner,
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and offer vp his supplication vnto God his father in our name:
and offer up his supplication unto God his father in our name:
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should not we here acknowledge an infinite goodnesse? And wee are in the first place alwaies to consider of that which hath gone before:
should not we Here acknowledge an infinite Goodness? And we Are in the First place always to Consider of that which hath gone before:
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to wit, that wée shall doe nothing els but prophane the name of God with calling vpon him,
to wit, that we shall do nothing Else but profane the name of God with calling upon him,
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if we do it not in the name of Iesus Christ, And why so? Forsooth,
if we do it not in the name of Iesus christ, And why so? Forsooth,
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because our mouthes are filthie & vncleane: yea & we our selues full of corruption: & no better then stinking wormes:
Because our mouths Are filthy & unclean: yea & we our selves full of corruption: & no better then stinking worms:
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but because our Lord Iesus Christ abased himselfe euen vnto the state of a Begger, & to become a peticioner vnto god his father for vs:
but Because our Lord Iesus christ abased himself even unto the state of a Beggar, & to become a petitioner unto god his father for us:
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there should be a sure & setled staiednes in vs, whē there ariseth any question in the framing of our prayers at this day.
there should be a sure & settled staiednes in us, when there arises any question in the framing of our Prayers At this day.
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It is true, that as the Prophet Isaiah saith:
It is true, that as the Prophet Isaiah Says:
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that Iesus Christ praied for the trāsgressors, euē so likewise saith he himself yt he praied not for al the world for such as take pleasure in their iniquities,
that Iesus christ prayed for the transgressors, even so likewise Says he himself that he prayed not for all the world for such as take pleasure in their iniquities,
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& continue obstinate, for such men are quite & cleane cut of frō this benefite & priueledge which is onely reserued for the children of God.
& continue obstinate, for such men Are quite & clean Cut of from this benefit & privilege which is only reserved for the children of God.
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And therefore if we remain still in the world, & be separated frō our Lord Iesus Christ without doubt, no whit of the prayer which he made vnto God his father, apperteineth vnto vs,
And Therefore if we remain still in the world, & be separated from our Lord Iesus christ without doubt, no whit of the prayer which he made unto God his father, appertaineth unto us,
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neither shall it doe vs any good:
neither shall it do us any good:
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But let vs hearken to that which he saith, Behold, I haue shewed thy word vnto them, & they beléeued it.
But let us harken to that which he Says, Behold, I have showed thy word unto them, & they believed it.
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I pray for thē saith he, and not onely for them (to wit the Disciples) But also for all those which shall beléeue their preaching.
I pray for them Says he, and not only for them (to wit the Disciples) But also for all those which shall believe their preaching.
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And therefore let vs at this day vnderstande that wée are made companions with the Disciples, and Apostles of our Lord Iesus Christ,
And Therefore let us At this day understand that we Are made Sodales with the Disciples, and Apostles of our Lord Iesus christ,
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and that this prayer which hée once made, will very well serue our turnes, and leaue an open way for our prayers,
and that this prayer which he once made, will very well serve our turns, and leave an open Way for our Prayers,
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so that we receiue the doctrine of the Gospell, in faithful obediēce. Wherfore we néed not now stād in doubt how to frame our petitions:
so that we receive the Doctrine of the Gospel, in faithful Obedience. Wherefore we need not now stand in doubt how to frame our petitions:
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For since we know that Iesus Christ hath prayed, we haue no more to say,
For since we know that Iesus christ hath prayed, we have no more to say,
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howe shall we be assured that the power of this prayer shall doe vs good? Forsooth, let vs beléeue the Gospel,
how shall we be assured that the power of this prayer shall do us good? Forsooth, let us believe the Gospel,
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and then we shall follow the Apostles and Disciples and be linked together with them.
and then we shall follow the Apostles and Disciples and be linked together with them.
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Would we make the sonne of God a lyer, who is the euerlasting and vnchangeable trueth? I thinke there is none that would.
Would we make the son of God a liar, who is the everlasting and unchangeable truth? I think there is none that would.
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Now hee hath spoken it with his owne mouth, that all they that will receiue the preaching of the Gospell, are linked to this prayer, and comprehended within it.
Now he hath spoken it with his own Mouth, that all they that will receive the preaching of the Gospel, Are linked to this prayer, and comprehended within it.
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Since then it is so, although on the one side wee are miserable transgressors, and therefore not worthie to come néere vnto God,
Since then it is so, although on the one side we Are miserable transgressors, and Therefore not worthy to come near unto God,
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yet when we by the meane of the Gospell, doe imbrace through faith the promises therein conteined,
yet when we by the mean of the Gospel, do embrace through faith the promises therein contained,
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then may wée present our selues vnto the Lord, because he wil not only accept vs,
then may we present our selves unto the Lord, Because he will not only accept us,
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forasmuch as his onely Sonne hath made intercession for vs, but that we may also at this day call vpon him,
forasmuch as his only Son hath made Intercession for us, but that we may also At this day call upon him,
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and be likewise, as hee himself saith, Companions with him, for these are his wordes, Behold mee, and the seruants which thou hast giuen mée.
and be likewise, as he himself Says, Sodales with him, for these Are his words, Behold me, and the Servants which thou hast given me.
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He offereth himselfe héere in the first place (as hath already béen declared in the viii. Chapter) and then bringeth with him his whole company.
He Offereth himself Here in the First place (as hath already been declared in the viii. Chapter) and then brings with him his Whole company.
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Now it is said, that hee, and all the company which were giuen vnto him, were there redy to worship God his Father.
Now it is said, that he, and all the company which were given unto him, were there ready to worship God his Father.
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And therefore there is no doubt but that we shall all be linked together in this prayer,
And Therefore there is no doubt but that we shall all be linked together in this prayer,
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& in all the prayses & thankes giuing vnto the Lord, and that Iesus Christ doth as a man would say, powre out and become as it were, the chiefe chaunter, to bring vs into our prayers,
& in all the praises & thanks giving unto the Lord, and that Iesus christ does as a man would say, pour out and become as it were, the chief chanter, to bring us into our Prayers,
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so that by his meane the sound of our voices do in such sort ioyne together,
so that by his mean the found of our voices do in such sort join together,
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as that they make very swéet & pleasāt harmony.
as that they make very sweet & pleasant harmony.
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For, when we & the Angels of heauen shal pray together to God, will not this be a most excellent priuiledge? But,
For, when we & the Angels of heaven shall pray together to God, will not this be a most excellent privilege? But,
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when the sonne of God wil vouchsafe to be so familiar wt vs, as to say, come your wayes,
when the son of God will vouchsafe to be so familiar with us, as to say, come your ways,
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& I will be your spokes man, would not this meruellously rauish vs? Moreouer, his was figured in the Lawe whenas the high Priest did not onely offer vnto God the Sacrifices,
& I will be your spokes man, would not this marvelously ravish us? Moreover, his was figured in the Law whenas the high Priest did not only offer unto God the Sacrifices,
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but ioined also with them prayers & supplications.
but joined also with them Prayers & supplications.
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And therfore vnder the auncient shadowes, no Priest could make intercessiō vnto god, and be made acceptable without the sheading of blood:
And Therefore under the ancient shadows, no Priest could make Intercession unto god, and be made acceptable without the shedding of blood:
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howbeit, hée ioyned also with blood prayers, that the sinnes of the people might be forgiuen,
howbeit, he joined also with blood Prayers, that the Sins of the people might be forgiven,
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and that God might receiue such to mercy, as were worthie to be reiected.
and that God might receive such to mercy, as were worthy to be rejected.
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Thus we sée that our Lord Iesus Christ hath taken away the figures of the lawe,
Thus we see that our Lord Iesus christ hath taken away the figures of the law,
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and hath fulfilled and ended them in his owne person.
and hath fulfilled and ended them in his own person.
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That is, hée hath offred vp blood for the washing away of our sinnes, not the blood of Calues, and shéepe,
That is, he hath offered up blood for the washing away of our Sins, not the blood of Calves, and sheep,
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as the maner was in the lawe, but euen his owne precious blood, which was consecrated by the holie Ghost, to the ende wée might be wholly sanctified by him.
as the manner was in the law, but even his own precious blood, which was consecrated by the holy Ghost, to the end we might be wholly sanctified by him.
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And yet hée ioyned prayers with the effusion of blood.
And yet he joined Prayers with the effusion of blood.
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And therefore we sée why at this day he is called our Mediatour, and maketh intercession for vs. And when Saint Paule speaketh of prayers, hée saieth, That there is one God,
And Therefore we see why At this day he is called our Mediator, and makes Intercession for us And when Saint Paul speaks of Prayers, he Saith, That there is one God,
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and Mediatour, euen the man Iesus Christ.
and Mediator, even the man Iesus christ.
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Hée might verie well haue sayde, There is one God, and one Iesus Christ who is the eternall word of God,
He might very well have said, There is one God, and one Iesus christ who is the Eternal word of God,
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and of the selfe same essence, glorie, and maiestie. Nowe, hée vseth not this kinde of spéech:
and of the self same essence, glory, and majesty. Now, he uses not this kind of speech:
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But hée saieth, there is one God, and one Mediatour betwéene God and men, euen the man Iesus Christ:
But he Saith, there is one God, and one Mediator between God and men, even the man Iesus christ:
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As if hée should haue sayde, Behold the Sonne of God, who after hee had taken vpon him our nature,
As if he should have said, Behold the Son of God, who After he had taken upon him our nature,
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and was made man lyke vnto vs, sinne except, maketh now intercession for vs. Nowe, the Priestes in the olde time, néeded to pray for them selues (and so they did) and for the sinnes of all the people, in which number they were also comprehended.
and was made man like unto us, sin except, makes now Intercession for us Now, the Priests in the old time, needed to pray for them selves (and so they did) and for the Sins of all the people, in which number they were also comprehended.
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But our Lord Iesus as touching him selfe, néeded not so to doe:
But our Lord Iesus as touching him self, needed not so to do:
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neither is there any cause why he should for his parte, craue pardon for any sinnes that hée had committed:
neither is there any cause why he should for his part, crave pardon for any Sins that he had committed:
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but maketh intercession for vs. And therefore when Saint Paule would enbolden vs to come vnto God, hée namely saith,
but makes Intercession for us And Therefore when Saint Paul would enbolden us to come unto God, he namely Says,
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If God be on our side, who shall be against vs? For, although we haue many enemies,
If God be on our side, who shall be against us? For, although we have many enemies,
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yet let vs not be afeard:
yet let us not be afeard:
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and vnto whom must we yéeld an account of the bestowing of our whole life? Who also is our Iudge? Forsooth,
and unto whom must we yield an account of the bestowing of our Whole life? Who also is our Judge? Forsooth,
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euen the man Iesus Christ, and he him selfe also is our Aduocate, to make intercession,
even the man Iesus christ, and he him self also is our Advocate, to make Intercession,
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and an agréement betwéene God and vs. It is euen he that must obtayne grace for vs. Wherfore we may with good courage come before the maiestie of God,
and an agreement between God and us It is even he that must obtain grace for us Wherefore we may with good courage come before the majesty of God,
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yea, & boldly present our selues before his iudgement seat, since we haue Iesus Christ to stand there betwéene him and vs.
yea, & boldly present our selves before his judgement seat, since we have Iesus christ to stand there between him and us
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Thus then we sée what is the effect of that which we haue to consider of,
Thus then we see what is the Effect of that which we have to Consider of,
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when as this saying of intercession is here spoken of.
when as this saying of Intercession is Here spoken of.
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To be short, as often as the death and passion of our Lorde Iesus Christ is talked of, let vs ioyne theretoo eftsoones the prayer which he made once for all, to the ende it might remaine for euer, and woorke his effect:
To be short, as often as the death and passion of our Lord Iesus christ is talked of, let us join thereto eftsoons the prayer which he made once for all, to the end it might remain for ever, and work his Effect:
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For it is not nowe needfull for our Lorde Iesus Christ to kneele on his knees before God his Father, to pray vnto him:
For it is not now needful for our Lord Iesus christ to kneel on his knees before God his Father, to pray unto him:
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In deede it is saide, that he will make alwayes intercession for vs. But howe? Forsooth,
In deed it is said, that he will make always Intercession for us But how? Forsooth,
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euen by the power of his death and passion, and by the prayer that is made at this day.
even by the power of his death and passion, and by the prayer that is made At this day.
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For, through the power thereof we are heard, as if he him selfe at this day spake for vs,
For, through the power thereof we Are herd, as if he him self At this day spoke for us,
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and besides (as I haue saide) all our prayers are sanctified by him, otherwise they should be but prophane.
and beside (as I have said) all our Prayers Are sanctified by him, otherwise they should be but profane.
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And to say truely, as often as ye faithfull prepare themselues to pray vnto God, They (where the Papists sprinkle holy water,
And to say truly, as often as you faithful prepare themselves to pray unto God, They (where the Papists sprinkle holy water,
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as they call it, about, and charme & coniure, or rather mask & mumme) should féele that their praiers are besprinckled with the blood of Iesus Christ, to the ende they might be pure and cleane,
as they call it, about, and charm & conjure, or rather mask & mumme) should feel that their Prayers Are besprinkled with the blood of Iesus christ, to the end they might be pure and clean,
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and that God might receiue them as a swéete smelling sacrifice.
and that God might receive them as a sweet smelling sacrifice.
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And herevpon, let vs vnderstande that our Lorde Iesus Christ was not a sacrificing Priest for a day onely,
And hereupon, let us understand that our Lord Iesus christ was not a sacrificing Priest for a day only,
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but kéepeth that office still euen vnto this day, and for euer, that we might alwayes féele the fruit therof.
but Keepeth that office still even unto this day, and for ever, that we might always feel the fruit thereof.
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Now, if this had been rightly knowne, men woulde not haue exceeded (as hath come to passe) in so many villainies & superstitions.
Now, if this had been rightly known, men would not have exceeded (as hath come to pass) in so many villainies & superstitions.
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For, we sée howe the Papists at this day wander about lyke miserable stray beasts, not knowing which way or path to take, to pray vnto God.
For, we see how the Papists At this day wander about like miserable stray beasts, not knowing which Way or path to take, to pray unto God.
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For they haue an infinite number of Patrones and Aduocates, and euerie man buildeth vpon his owne Patrone and Aduocate.
For they have an infinite number of Patroness and Advocates, and every man builds upon his own Patron and Advocate.
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In déede, they haue many common and ordinarie ones, but yet after al their kyries (as they say) euerie man will say his deuotions to ye Saint which he hath forged vnto him self.
In deed, they have many Common and ordinary ones, but yet After all their kyries (as they say) every man will say his devotions to you Saint which he hath forged unto him self.
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Thus we see how Iesus Christ is robbed of his honour and glorie.
Thus we see how Iesus christ is robbed of his honour and glory.
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And this is out of all doubt, that when they are not contented with Iesus Christe, it must bee that the Deuill hath possessed them,
And this is out of all doubt, that when they Are not contented with Iesus Christ, it must be that the devil hath possessed them,
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and put them in such a furie, as it were, to despight God, who speaking of Iesus Christ in giuing him that office, they haue giuen the right of it to this bodie & that.
and put them in such a fury, as it were, to despite God, who speaking of Iesus christ in giving him that office, they have given the right of it to this body & that.
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As the Papistes as this day, call the virgine Marie their Mediatrix. Nowe, the Deuill goe with all their prayers:
As the Papists as this day, call the Virgae marry their Mediatrix. Now, the devil go with all their Prayers:
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For this is as much as if they forsooke God, and our lord Iesus Christ.
For this is as much as if they forsook God, and our lord Iesus christ.
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And it cannot be chosen but that the virgine Mary her selfe cryeth out for vengeance against them, because they haue made a detestable Idoll of her,
And it cannot be chosen but that the Virgae Marry her self Cries out for vengeance against them, Because they have made a detestable Idol of her,
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and robbed Iesus Christ of the honour of this sacrifice, ratefied by God with a solemne oth:
and robbed Iesus christ of the honour of this sacrifice, ratified by God with a solemn oath:
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and haue done all they can to falsefie the whole scripture.
and have done all they can to falsefie the Whole scripture.
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The Papistes think that the virgine Mary will help them, but shée will rather (as I haue alredie saide) call for vengeance against them,
The Papists think that the Virgae Mary will help them, but she will rather (as I have already said) call for vengeance against them,
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for the wrong which they haue done her:
for the wrong which they have done her:
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For, if they should spit on her, & do her all the villainies that were possible to be done, without doubt, they could not deuise to do her a greater shame,
For, if they should spit on her, & do her all the villainies that were possible to be done, without doubt, they could not devise to do her a greater shame,
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then to call her a Mediatrix.
then to call her a Mediatrix.
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And why so? Forsooth, because it is said, that Iesus Christ was appointed to be the Sacrificer of God his Father.
And why so? Forsooth, Because it is said, that Iesus christ was appointed to be the Sacrificer of God his Father.
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And how? Truely euen with a solemne oth. I haue sworne (saieth hée) and doe not repent mée of it.
And how? Truly even with a solemn oath. I have sworn (Saith he) and do not Repent me of it.
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Here then we sée whervpon we should lay our foundation, to wyt, vpon the intercession of our Lord Iesus Christ,
Here then we see whereupon we should lay our Foundation, to wit, upon the Intercession of our Lord Iesus christ,
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because (as Saint Paule saieth to the Ephesians) we may come neare vnto God, and present our selues vnto him,
Because (as Saint Paul Saith to the Ephesians) we may come near unto God, and present our selves unto him,
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when as our Lord Iesus Christ shall guide vs the way, who (as I haue alredie saide) is hée, that must bring vs into the fauour with him.
when as our Lord Iesus christ shall guide us the Way, who (as I have already said) is he, that must bring us into the favour with him.
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Now, what would the Papists doe? Forsooth, euen make the sacrifice of our Lord Iesus Christ of none effect,
Now, what would the Papists doe? Forsooth, even make the sacrifice of our Lord Iesus christ of none Effect,
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and to be nothing at all.
and to be nothing At all.
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And when they will come with such a Deuilish boldnesse as to ouerthrow the vnchaungeable decrée of God,
And when they will come with such a Devilish boldness as to overthrow the unchangeable Decree of God,
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how can they hope any way to be heard? Let vs therefore conclude, that all this doctrine was cleane buried in Poperie.
how can they hope any Way to be herd? Let us Therefore conclude, that all this Doctrine was clean buried in Popery.
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And why so? Verely, I know they will say, that we are vnworthy to come before the Maiestie of God, That is verie true,
And why so? Verily, I know they will say, that we Are unworthy to come before the Majesty of God, That is very true,
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and who doubteth thereof? But let vs consider by the way, where it is that we must séeke for our dignitie, must we not séeke it in Iesus Christ alone? And yet will they runne, to the virgine Mary, to Saint Michaell, and to the Apostles:
and who doubteth thereof? But let us Consider by the Way, where it is that we must seek for our dignity, must we not seek it in Iesus christ alone? And yet will they run, to the Virgae Marry, to Saint Michael, and to the Apostles:
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and besides, they will haue their Saintes of their owne deuising, whiche were neuer heard of in the whole worlde before,
and beside, they will have their Saints of their own devising, which were never herd of in the Whole world before,
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or else whiche were canonized at the Popes pleasure, euen in the bottome of hell. Loe, here are their goodly Patrons and Aduocates.
or Else which were canonized At the Popes pleasure, even in the bottom of hell. Loe, Here Are their goodly Patrons and Advocates.
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But, let it be that wée graunted the Papistes all this, That their Saints which neuer were,
But, let it be that we granted the Papists all this, That their Saints which never were,
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or els which were half Deuils, & phantasticall spirites, had béene Apostles and Martyres, and had liued as holily as were possible, had not they, I beséech you,
or Else which were half Devils, & fantastical spirits, had been Apostles and Martyrs, and had lived as holily as were possible, had not they, I beseech you,
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as great néede of a Medyator as the rest.
as great need of a Medyator as the rest.
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This is most certaine, that the Virgine Marie could not finde grace before the Maiestie of God, without the head and principall ▪ it was as néedfull for her that Iesus Christ should be her Redéemer, as well as oures.
This is most certain, that the Virgae Marry could not find grace before the Majesty of God, without the head and principal ▪ it was as needful for her that Iesus christ should be her Redeemer, as well as ours.
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The Apostles, Martyres, Patryarches, and Prophetes, had also the selfe same néed to runne vnto this common Redéemer of all men.
The Apostles, Martyrs, Patryarches, and prophets, had also the self same need to run unto this Common Redeemer of all men.
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And what shall we doe when we goe about to séeke him? Wherefore, forsomuch as the Apostles doe sende vs vnto Iesus Christ,
And what shall we do when we go about to seek him? Wherefore, forsomuch as the Apostles do send us unto Iesus christ,
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and haue tolde vs that it is hée that must be our guide and stay,
and have told us that it is he that must be our guide and stay,
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and who inuiteth vs so louingly, saying, Come vnto mée, &c. Let vs not draw backward,
and who Inviteth us so lovingly, saying, Come unto me, etc. Let us not draw backward,
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nor royle abroade, but boldly drawe néere vnto him.
nor roil abroad, but boldly draw near unto him.
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For, hée spake not these woordes onely for the behoofe of the Apostles, Martyres, or for the Virgine Mary,
For, he spoke not these words only for the behoof of the Apostles, Martyrs, or for the Virgae Marry,
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But his meaning was to entertaine vs all with him selfe, as in déede it is most necessarie for vs. Let vs, I say, learne not to wander too and fro when we pray vnto God,
But his meaning was to entertain us all with him self, as in deed it is most necessary for us Let us, I say, Learn not to wander too and from when we pray unto God,
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and let vs also vnderstande what a good turne hée hath done vs, when as it hath pleased him to draw vs from out of this bottomlesse confusion of Poperie,
and let us also understand what a good turn he hath done us, when as it hath pleased him to draw us from out of this bottomless confusion of Popery,
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and sheweth vs an open plaine way to come vnto him, to wit, Because Iesus Christ is our Intercessour.
and shows us an open plain Way to come unto him, to wit, Because Iesus christ is our Intercessor.
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Let vs rest our selues there, without turning either to the one side or yet to the other.
Let us rest our selves there, without turning either to the one side or yet to the other.
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For this is out of all doubt, that if our prayers be not ordered and squared according to the worde of God they are altogether vayne and of none effect, and God vtterly reiecteth them:
For this is out of all doubt, that if our Prayers be not ordered and squared according to the word of God they Are altogether vain and of none Effect, and God utterly rejects them:
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and besides, they can not be made in Fayth, without the certaintie of them procéedeth from the trueth of God.
and beside, they can not be made in Faith, without the certainty of them Proceedeth from the truth of God.
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Now then if wée would build our Prayers vpon fayth, they must be agréeable vnto the worde of God,
Now then if we would built our Prayers upon faith, they must be agreeable unto the word of God,
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and wée must followe that which hée commaundeth vs: and that is, wee must take Iesus Christ for our Intercessour, Aduocate, and Mediator.
and we must follow that which he commandeth us: and that is, we must take Iesus christ for our Intercessor, Advocate, and Mediator.
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Thus wée sée what a proppe it is which hée giueth vs, and what the foundation is wherevpon wée must stay our selues, that we might not be shaken like Réedes with euerie winde.
Thus we see what a prop it is which he gives us, and what the Foundation is whereupon we must stay our selves, that we might not be shaken like Reeds with every wind.
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Wée sée also why hée so often saieth, Whatsoeuer yée aske my Father in my name, hée will giue it you.
We see also why he so often Saith, Whatsoever the ask my Father in my name, he will give it you.
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Yea, and we our selues likewise sée, that although the faythfull who liued vnder the law, sée not so clearely as we at this day sée, by reason of the Gospell,
Yea, and we our selves likewise see, that although the faithful who lived under the law, see not so clearly as we At this day see, by reason of the Gospel,
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yet had they Iesus Christ euer before their eyes, euen vnder that figure which was giuen them.
yet had they Iesus christ ever before their eyes, even under that figure which was given them.
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For thus they say, Looke vpon the face of thy Christ, O Lord, and heare vs for thine annointed sake.
For thus they say, Look upon the face of thy christ, Oh Lord, and hear us for thine anointed sake.
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Daniell likewise saieth, O eternall God, heare vs for the Lordes sake: and this kinde of saying is in the Psalmes verie often repeated.
Daniell likewise Saith, Oh Eternal God, hear us for the lords sake: and this kind of saying is in the Psalms very often repeated.
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In déede, all this was spoken by Dauid: but it was because hée was a figure of our Lord Iesus Christ. And besides;
In deed, all this was spoken by David: but it was Because he was a figure of our Lord Iesus christ. And beside;
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when Daniell saieth, For the Lordes sake: when Daniell Saith, For the lords sake:
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hée verie well declareth that it was the Redéemer that was promised, and whose comming was then neare at hand.
he very well Declareth that it was the Redeemer that was promised, and whose coming was then near At hand.
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Howbeit, Iesus Christ speaketh more plainly, and saieth, Hethertoo haue yée asked my Father nothing in my name:
Howbeit, Iesus christ speaks more plainly, and Saith, Hitherto have the asked my Father nothing in my name:
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But aske now, and it shall be giuen you.
But ask now, and it shall be given you.
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As if hée shoulde haue saide, Hethertoo yée haue not knowne that mine office was to be a Mediator betwéene God my Father and you.
As if he should have said, Hitherto the have not known that mine office was to be a Mediator between God my Father and you.
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And in déede, hée was not as yet ascended into heauen, neither had he yet brokē the vayle of the Temple, that we might haue accesse vnto him.
And in deed, he was not as yet ascended into heaven, neither had he yet broken the Vail of the Temple, that we might have access unto him.
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But we may nowe come verie familiarly vnto him, because the vaile of the Temple is broken, But we may now come very familiarly unto him, Because the veil of the Temple is broken,
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and Iesus Christ is entred, not into a materiall Sanctuary (as the Priests in the old law did) but into heauen in the maiestie of God his Father, that there with him wée might finde grace:
and Iesus christ is entered, not into a material Sanctuary (as the Priests in the old law did) but into heaven in the majesty of God his Father, that there with him we might find grace:
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So yt the Throne of God is not now a Throne of maiestie to feare vs,
So that the Throne of God is not now a Throne of majesty to Fear us,
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but hée graciously, and after a Fatherly louing maner calleth vs, because wee came vnto him in the name,
but he graciously, and After a Fatherly loving manner calls us, Because we Come unto him in the name,
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and by the mean of this Priest which was appointed for vs. Thus then we sée, that the intercession of our Lorde Iesus Christ is alwayes profitable,
and by the mean of this Priest which was appointed for us Thus then we see, that the Intercession of our Lord Iesus christ is always profitable,
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and an inuicible strength for vs:
and an invincible strength for us:
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and that so forcible also, that whē we come vnto him, he will so heare vs,
and that so forcible also, that when we come unto him, he will so hear us,
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as that we shall by proofe féele, that whosoeuer calleth vpon the name of the Lorde, shall be saued.
as that we shall by proof feel, that whosoever calls upon the name of the Lord, shall be saved.
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And although the Prophet Ioell spake these wordes before the comming of our Lord Iesus Christ, And although the Prophet Joel spoke these words before the coming of our Lord Iesus christ,
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yet the faithfull who liued in the time of the lawe, did so practise it,
yet the faithful who lived in the time of the law, did so practise it,
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as that we our selues, by their example, ought to be conformable and assured (we, I say, that haue the full perfection and accomplishment of all that was shadowed vnder the law) that whē we come to pray, and call vpon our God in the name of him who was established our Mediator, we should in trueth alwayes féele him to make intercession for vs, to the ende that all our petitions might be heard.
as that we our selves, by their Exampl, ought to be conformable and assured (we, I say, that have the full perfection and accomplishment of all that was shadowed under the law) that when we come to pray, and call upon our God in the name of him who was established our Mediator, we should in truth always feel him to make Intercession for us, to the end that all our petitions might be herd.
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Let vs nowe fall downe before the Maiestie of our good God, and acknowledge our offences:
Let us now fallen down before the Majesty of our good God, and acknowledge our offences:
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beséeching him to make vs more and more féele them, that it might bée so to our humbling,
beseeching him to make us more and more feel them, that it might been so to our humbling,
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as yt wée might daily fight against them, and be spoiled of all together:
as that we might daily fight against them, and be spoiled of all together:
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and that we might séeke to be clad with his righteousnesse, and enriched with the giftes of his holy spirite, to the end we might appeare pure and innocent before him.
and that we might seek to be clad with his righteousness, and enriched with the Gifts of his holy Spirit, to the end we might appear pure and innocent before him.
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And forsomuch as we had néede to be daily reconciled vnto him by meane of the Mediator, that it would please him to graunt vs the grace to pray vnto him with a sure hope and trust,
And forsomuch as we had need to be daily reconciled unto him by mean of the Mediator, that it would please him to grant us the grace to pray unto him with a sure hope and trust,
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so that we staying our selues on him, might by true faith and power, embrase the promise which hée hath made vs, when as hée saieth, Come vnto mée all yée that labour and are heauy laden,
so that we staying our selves on him, might by true faith and power, embrace the promise which he hath made us, when as he Saith, Come unto me all the that labour and Are heavy laden,
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and I wil ease and refresh you:
and I will ease and refresh you:
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So that we may féele that the office of the Mediator which was giuen him, is not in vain and of no effect:
So that we may feel that the office of the Mediator which was given him, is not in vain and of no Effect:
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But that by his meane wée might at this day bée heard, and our petitions and supplications so dedicated and consecrated vnto him,
But that by his mean we might At this day been herd, and our petitions and supplications so dedicated and consecrated unto him,
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as that God would receiue and allowe them. Let vs therefore beséech him, that hée will not shewe this fauour to vs alone,
as that God would receive and allow them. Let us Therefore beseech him, that he will not show this favour to us alone,
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but also vnto all people and nations of the world, &c.
but also unto all people and Nations of the world, etc.
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The first Sermon of the ascention of our Lord Iesus Christ. Actes. first.
The First Sermon of the Ascension of our Lord Iesus christ. Acts. First.
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1 THe former booke haue I made, O Theophilus, of all that Iesus began both to doe and teach.
1 THe former book have I made, Oh Theophilus, of all that Iesus began both to do and teach.
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2 Vntill the day in which hee was taken vp, after that hee through the holy Ghost, had giuen commandements vnto the Apostles, whom he had chosen.
2 Until the day in which he was taken up, After that he through the holy Ghost, had given Commandments unto the Apostles, whom he had chosen.
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3 To whom also he shewed himselfe aliue, after his passion, and that by many tokens, appearing vnto them fortie daies,
3 To whom also he showed himself alive, After his passion, and that by many tokens, appearing unto them fortie days,
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& speaking of the kingdome of God. 4 And gathering them together:
& speaking of the Kingdom of God. 4 And gathering them together:
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commaunded them that they shoulde not departe from Hierusalem, but wayte for the promise of the Father, whereof saieth he you haue heard of me.
commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, whereof Saith he you have herd of me.
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BEcause wée are too buyld our faith vppon God and his truth, S. Luke héere telleth vs, that Iesus Christ sent not his Apostles to teach what they themselues thought good:
Because we Are too build our faith upon God and his truth, S. Luke Here Telleth us, that Iesus christ sent not his Apostles to teach what they themselves Thought good:
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But put his word into their mouthes, and gaue them sure and certaine instruction, to the end they might carrie such a faithfull message,
But put his word into their mouths, and gave them sure and certain instruction, to the end they might carry such a faithful message,
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as yt wee might take no occasion to doubt thereof.
as that we might take no occasion to doubt thereof.
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And therefore, when as we at this day heare the Gospel preached, we ought to be fully resolued, that it is the charge which God committed vnto his Apostles,
And Therefore, when as we At this day hear the Gospel preached, we ought to be Fully resolved, that it is the charge which God committed unto his Apostles,
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and receiue it as the thing which commeth from himself, as indéede it doeth.
and receive it as the thing which comes from himself, as indeed it doth.
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Moreouer, to the end we should beare greater reuerence vnto the Gospel, it is not said only that Iesus Christ deliuered it,
Moreover, to the end we should bear greater Reverence unto the Gospel, it is not said only that Iesus christ Delivered it,
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but that it was also done by the holy Ghost. For as Iesus Christ is the very natural Sonne of God,
but that it was also done by the holy Ghost. For as Iesus christ is the very natural Son of God,
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euen so likewise is he man, and hath taken vpon him our fleshe and nature.
even so likewise is he man, and hath taken upon him our Flesh and nature.
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Nowe vnder this shadowe (as no doubt of it, the worlde is wicked) a man might vnder a colour take occasion to contemne this doctrine,
Now under this shadow (as no doubt of it, the world is wicked) a man might under a colour take occasion to contemn this Doctrine,
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or els not make so greate an account of it.
or Else not make so great an account of it.
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Here then we sée that Saint Luke saith, that the charge which was geuen vnto the Apostles to teach, procéeded not from Iesus Christ alone,
Here then we see that Saint Lycia Says, that the charge which was given unto the Apostles to teach, proceeded not from Iesus christ alone,
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but from the holie Spirite also.
but from the holy Spirit also.
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Wherefore, wée at this present sée, that the preaching of the Gospell, is heauenly, and not earthly, and ratified, by God himselfe.
Wherefore, we At this present see, that the preaching of the Gospel, is heavenly, and not earthly, and ratified, by God himself.
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Notwithstanding, wée muste also obserue, that the summe and effect of the Gospel is comprehended in these fewe woordes, to wit, That Iesus Christe both taught and made it:
Notwithstanding, we must also observe, that the sum and Effect of the Gospel is comprehended in these few words, to wit, That Iesus Christ both taught and made it:
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So that if we will beare the name of Christians, we must be taught that doctrine which Iesus Christ brought vs:
So that if we will bear the name of Christians, we must be taught that Doctrine which Iesus christ brought us:
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and besides, be also eftsoones confirmed therein.
and beside, be also eftsoons confirmed therein.
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For he hath not onely spoken, but hath likewise accomplished whatsoeuer was necessary for our saluation.
For he hath not only spoken, but hath likewise accomplished whatsoever was necessary for our salvation.
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Moreouer, because his death and resurrection was of al the rest, the most principall poynt, wée haue therefore spoken of it in order,
Moreover, Because his death and resurrection was of all the rest, the most principal point, we have Therefore spoken of it in order,
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as it followeth, S. Luke then saith, that Iesus Christ, after he had suffred, shewed himselfe aliue vnto his Disciples:
as it follows, S. Luke then Says, that Iesus christ, After he had suffered, showed himself alive unto his Disciples:
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and that, by many manifest proofes, which was not without good cause:
and that, by many manifest proofs, which was not without good cause:
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For when wée heare the promises of God spoken on, our faith wil still hang in suspence,
For when we hear the promises of God spoken on, our faith will still hang in suspense,
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vntil such time as we are assured of his grace and fauour: which can neuer be, without the gage which he hath geuen vs:
until such time as we Are assured of his grace and favour: which can never be, without the gage which he hath given us:
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to wit, that Iesus Christ suffered for our redemption, & beare the punishment due for our sinnes.
to wit, that Iesus christ suffered for our redemption, & bear the punishment due for our Sins.
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Thus héere wée sée that Saint Luke speaketh not in vaine of the proofes which were giuen to assure vs that Iesus Christ is risen againe.
Thus Here we see that Saint Lycia speaks not in vain of the proofs which were given to assure us that Iesus christ is risen again.
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For harken what Saint Paul saieth, that if Christ be not risen, our faith is in vaine, For harken what Saint Paul Saith, that if christ be not risen, our faith is in vain,
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and our Preaching also in vaine, wée haue no more hope then very Beastes.
and our Preaching also in vain, we have no more hope then very Beasts.
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By this we sée, that the ende of our hope is, that Iesus Christ is rysen from the dead.
By this we see, that the end of our hope is, that Iesus christ is risen from the dead.
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And this is the victory indéed which he hath gotten: yea, euen to shew that he is Lorde ouer lyfe and death.
And this is the victory indeed which he hath got: yea, even to show that he is Lord over life and death.
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Saint Paul also saith, that Iesus Christ dyed for our sinnes: Saint Paul also Says, that Iesus christ died for our Sins:
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and if hée had remayned dead still, what hope might wée haue had by him? but beholde hée rose agayne,
and if he had remained dead still, what hope might we have had by him? but behold he rose again,
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& that is the triumph which he had ouer death, to the end we might beléeue in him.
& that is the triumph which he had over death, to the end we might believe in him.
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Saint Peter likewise to shew, that wée ought to beléeue in Iesus Christ, bringeth for proofe héereof none other thing but his resurrection.
Saint Peter likewise to show, that we ought to believe in Iesus christ, brings for proof hereof none other thing but his resurrection.
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Let vs therefore obserue, that when Saint Luke sayeth, that Iesus christ shewed himselfe aliue, he speaketh of a thing that was requisit for the assurance of our saluation.
Let us Therefore observe, that when Saint Lycia Saith, that Iesus Christ showed himself alive, he speaks of a thing that was requisite for the assurance of our salvation.
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Wherefore, if wée woulde haue the principall poynt of Christianitie, wée must come to this resurrection, by which hee purchased for vs lyfe and saluation,
Wherefore, if we would have the principal point of Christianity, we must come to this resurrection, by which he purchased for us life and salvation,
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and shewed himselfe to bée the very Sonne of God.
and showed himself to been the very Son of God.
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Moreouer, let vs also learne, that since Saint Luke saieth, that Iesus Christ hath made vs such proofes of his resurrection, let vs not call that thing into question, which God himselfe hath so well approued.
Moreover, let us also Learn, that since Saint Lycia Saith, that Iesus christ hath made us such proofs of his resurrection, let us not call that thing into question, which God himself hath so well approved.
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And therefore if we are not at this day fully persuaded, that Iesus Christ is risen agayne, let vs thanke our owne vnthankfulnesse.
And Therefore if we Are not At this day Fully persuaded, that Iesus christ is risen again, let us thank our own unthankfulness.
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Saint Luke also vseth a kinde of spéech, which a fourdeth an argument that bringeth with it a present proofe.
Saint Lycia also uses a kind of speech, which a fourdeth an argument that brings with it a present proof.
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And in deed, we sée what payne the Euangelistes haue taken in this matter. For, when they come to speake of the resurrection, they lay foorth all the circumstaunces,
And in deed, we see what pain the Evangelists have taken in this matter. For, when they come to speak of the resurrection, they lay forth all the Circumstances,
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and besides, they recyte all the testimonies of his wordes, for hée hath saide, and declared that it was no vaine imagination or vision, whereby some trouble might afterward arise.
and beside, they recite all the testimonies of his words, for he hath said, and declared that it was no vain imagination or vision, whereby Some trouble might afterwards arise.
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And therefore, wée ought to vnderstande and knowe, that since they haue taken so great paynes héerein, that wée must not stande in doubt of it,
And Therefore, we ought to understand and know, that since they have taken so great pains herein, that we must not stand in doubt of it,
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but it is fit wée should receiue their wordes as sure and certaine, séeing they bring so good a proofe with them.
but it is fit we should receive their words as sure and certain, seeing they bring so good a proof with them.
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And therefore, for this matter, whereof Saint Luke speaketh, that Iesus Christ shewed him selfe a lyue,
And Therefore, for this matter, whereof Saint Lycia speaks, that Iesus christ showed him self a live,
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after hée had béen dead, with so manifest and many proofes, wée must learne to build vpon such a foundation as shall neuer be able to be shaken.
After he had been dead, with so manifest and many proofs, we must Learn to built upon such a Foundation as shall never be able to be shaken.
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And as he hath thus ouercome death, euen so doeth hée now stretch foorth his hand to guide and bring vs to saluation.
And as he hath thus overcome death, even so doth he now stretch forth his hand to guide and bring us to salvation.
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And so often, as wée would assure our selues of our saluation, wée must not runne vnto Creatures,
And so often, as we would assure our selves of our salvation, we must not run unto Creatures,
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but let vs behold as it were in a glasse, that as Christ Iesus is risen againe,
but let us behold as it were in a glass, that as christ Iesus is risen again,
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and hath ouercome death, euen so also hath he opened the kingdome of heauen, that we might enter into it vnder his charge.
and hath overcome death, even so also hath he opened the Kingdom of heaven, that we might enter into it under his charge.
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It is further saide, that when hée shewed him selfe, That hee spake of the kingdome of God, amongst his friendes.
It is further said, that when he showed him self, That he spoke of the Kingdom of God, among his Friends.
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Wherein wee are to note, that the Commission which was graunted vnto these, from whom we receiue the doctrine of the Gospell, was not set downe in a worde,
Wherein we Are to note, that the Commission which was granted unto these, from whom we receive the Doctrine of the Gospel, was not Set down in a word,
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or for a minute of an houre, but, that they were, so sufficiently instructed, for a long while,
or for a minute of an hour, but, that they were, so sufficiently instructed, for a long while,
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and that they haue not instructed vs at randon, not knowing what they meant, but were taught and instructed as they shoulde bée.
and that they have not instructed us At random, not knowing what they meant, but were taught and instructed as they should been.
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And when they had, thus fully and wholly receiued this doctrine, and therewithall authoritie to bestow it, they haue deliuered the same faythfully vnto vs.
And when they had, thus Fully and wholly received this Doctrine, and therewithal Authority to bestow it, they have Delivered the same faithfully unto us
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Thus we sée what wée haue to note in this saying.
Thus we see what we have to note in this saying.
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Nowe, it is saide, that Iesus Christ shewed him selfe vnto his Apostles, and in shewing him selfe, Hee spake of the kingdome of God amongst them.
Now, it is said, that Iesus christ showed him self unto his Apostles, and in showing him self, He spoke of the Kingdom of God among them.
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But héere we are to vnderstande, what it is that Saint Luke meaneth by the kingdome of God:
But Here we Are to understand, what it is that Saint Lycia means by the Kingdom of God:
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hée meaneth not by this kingdome of God, euerlasting life, as we commonly take it,
he means not by this Kingdom of God, everlasting life, as we commonly take it,
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and as at the first sight, it might here be taken, as who shoulde say, That, that, is the kingdome of God, which we wayte for, through hope.
and as At the First sighed, it might Here be taken, as who should say, That, that, is the Kingdom of God, which we wait for, through hope.
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But Saint Luke taketh it to bee the spirituall gouernment, by whiche Iesus Christe holdeth vs in his obedience,
But Saint Lycia Takes it to be the spiritual government, by which Iesus Christ holds us in his Obedience,
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vntill hée hath wholly refourmed vs vnto his owne Image, and hauing dispoyled vs of this mortal body, sendeth vs to heauen.
until he hath wholly reformed us unto his own Image, and having despoiled us of this Mortal body, sends us to heaven.
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And this is the very meaning of S. Luke:
And this is the very meaning of S. Lycia:
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But to make the matter more easie and plaine, let vs take the kingdome of God cleane contrarie:
But to make the matter more easy and plain, let us take the Kingdom of God clean contrary:
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and that is this, the life of men, which follow their corrupt nature.
and that is this, the life of men, which follow their corrupt nature.
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And in déede, if Iesus Christ should goe from vs, and let vs goe whether we listed our selues,
And in deed, if Iesus christ should go from us, and let us go whither we listed our selves,
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surely we should be quite & clean out of the kingdome of God. For by the kingdom of God, is meant a reformation:
surely we should be quite & clean out of the Kingdom of God. For by the Kingdom of God, is meant a Reformation:
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and we bring nothing with vs but miseries & corruptions in this worlde:
and we bring nothing with us but misery's & corruptions in this world:
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to be short, we are wandring beasts, and the Deuill ruleth vs, and so, thralleth vs,
to be short, we Are wandering beasts, and the devil Ruleth us, and so, thralleth us,
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euen as it pleaseth him selfe. Thus, we sée what man is, vntill God hath refourmed him.
even as it Pleases him self. Thus, we see what man is, until God hath reformed him.
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Wherefore, let vs take out this lesson, to know what wée are, vntill such time as Iesus Christ hath refourmed vs. Why then? would we haue a greater mischiefe then this,
Wherefore, let us take out this Lesson, to know what we Are, until such time as Iesus christ hath reformed us Why then? would we have a greater mischief then this,
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as to haue Satan so to possesse vs, and to be our Maister? And thus, I say, we sée what we are,
as to have Satan so to possess us, and to be our Master? And thus, I say, we see what we Are,
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vntill such time as God of his infinite goodnesse, stretcheth foorth his hande vnto vs,
until such time as God of his infinite Goodness, Stretcheth forth his hand unto us,
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euen to bring vs into his kingdome, that we might be obedient vnto him, and to his iustice.
even to bring us into his Kingdom, that we might be obedient unto him, and to his Justice.
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Nowe, by the way, we are also to sée, howe highly we ought to estéeme of this grace when it is offred vs,
Now, by the Way, we Are also to see, how highly we ought to esteem of this grace when it is offered us,
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and that Iesus Christ draweth vs vnto him. And loe here is all our blessednesse, that God is our King.
and that Iesus christ draws us unto him. And lo Here is all our blessedness, that God is our King.
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In déed, although Kings couet to haue kingdomes to encrease their honour and wealth, and to be Lordes ouer nations, without any regard to a better ende,
In deed, although Kings covet to have kingdoms to increase their honour and wealth, and to be lords over Nations, without any regard to a better end,
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yet if any Prince be endued with excellent graces, euerie man will think him selfe blessed that is his subiect.
yet if any Prince be endued with excellent graces, every man will think him self blessed that is his Subject.
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But when Iesus Christ reigneth ouer vs, we haue a king yt is not onely endued with many excellent graces,
But when Iesus christ Reigneth over us, we have a King that is not only endued with many excellent graces,
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but also who reigneth ouer vs for our benefit. And to say the trueth, he is no whit bettered by vs:
but also who Reigneth over us for our benefit. And to say the truth, he is no whit bettered by us:
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for we can no more encrease, then we can diminish.
for we can no more increase, then we can diminish.
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Thus we sée, that the thing which I haue alredie said, is very true, That we are blessed, Thus we see, that the thing which I have already said, is very true, That we Are blessed,
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when as God setteth vp his kingly throne amongst vs, to reigne ouer vs. Here we sée what we are taught in the secōd place, to wit, to esteeme and make muche, of such a benefite when God bestoweth it vpon vs:
when as God sets up his kingly throne among us, to Reign over us Here we see what we Are taught in the secōd place, to wit, to esteem and make much, of such a benefit when God bestoweth it upon us:
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now, the meane commeth by ye Gospel.
now, the mean comes by you Gospel.
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We also sée, why Iesus Christ spake so oftentimes of the Gospel, calling it the kingdome of God:
We also see, why Iesus christ spoke so oftentimes of the Gospel, calling it the Kingdom of God:
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For if we sticke not to it, we are verie rebelles to God, and banished from all his graces:
For if we stick not to it, we Are very rebels to God, and banished from all his graces:
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For wée shall neuer haue parte of them, vntill we be refourmed.
For we shall never have part of them, until we be reformed.
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Which thing the Gospell worketh by calling vs to Iesus Christ, and shewing vs that we must be regenerate by his holie spirite.
Which thing the Gospel works by calling us to Iesus christ, and showing us that we must be regenerate by his holy Spirit.
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Since then it is so, when the Gospel is preached, it is to the end we might bée lyke vnto Iesus Christ,
Since then it is so, when the Gospel is preached, it is to the end we might been like unto Iesus christ,
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& forsake whatsoeuer is in our selues, that we might be raysed vp agayne by his grace:
& forsake whatsoever is in our selves, that we might be raised up again by his grace:
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And therefore the Gospell is not called the kingdome of God without good cause.
And Therefore the Gospel is not called the Kingdom of God without good cause.
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And in déede, as without it the Deuill reigneth, and by reason therof is called the King of this world:
And in deed, as without it the devil Reigneth, and by reason thereof is called the King of this world:
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Euen so when Iesus Christ causeth his Gospell to be preached in any countrie, it is as much as if hée shoulde say, I will reigne ouer you and be your King:
Even so when Iesus christ Causes his Gospel to be preached in any country, it is as much as if he should say, I will Reign over you and be your King:
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But yet it cannot be saide, that all they which dwell in that countrie where the Gospell is preached, doe obey God:
But yet it cannot be said, that all they which dwell in that country where the Gospel is preached, do obey God:
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For we sée some of them lift them selues vp, and shewe foorth their iniquitie which before laye hid in them:
For we see Some of them lift them selves up, and show forth their iniquity which before say hid in them:
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and othersome contemne the doctrine, in whom is no fruite of the kingdome of God. And yet Christ Iesus hath alwayes a little congregation, where the Gospel is preached.
and Othersome contemn the Doctrine, in whom is no fruit of the Kingdom of God. And yet christ Iesus hath always a little congregation, where the Gospel is preached.
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And howe so? Forsooth, because there is no King, but hath subiectes.
And how so? Forsooth, Because there is no King, but hath Subjects.
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Neuerthelesse, wée may conclude, that it is an inestimable benefite, when GOD offreth vs his Gospell.
Nevertheless, we may conclude, that it is an inestimable benefit, when GOD Offereth us his Gospel.
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For what would wée more, then when our Lorde Iesus Christ sayeth vnto vs. Loe héere I am:
For what would we more, then when our Lord Iesus christ Saith unto us Loe Here I am:
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and take charge of you, to the ende you might bée vnder my winges and protection,
and take charge of you, to the end you might been under my wings and protection,
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nowe, what can you desire more? Wée knowe then that all this commeth vnto vs by the Gospell.
now, what can you desire more? We know then that all this comes unto us by the Gospel.
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And this is the perfection of all our happinesse, if wée could rightly vnderstand it.
And this is the perfection of all our happiness, if we could rightly understand it.
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Moreouer, this is certaine, that when Iesus Christ thus bringeth vs into his kingdome, and taketh vs vnto him selfe, it is because hée woulde cloth vs so much the rather with immortalitie & incorruption, to the ende wée might enter into his promised glory And therfore when we receiue this Gospel, we enter into the kingdome of God.
Moreover, this is certain, that when Iesus christ thus brings us into his Kingdom, and Takes us unto him self, it is Because he would cloth us so much the rather with immortality & incorruption, to the end we might enter into his promised glory And Therefore when we receive this Gospel, we enter into the Kingdom of God.
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But what? This is only but an entraunce, howbeit we must go on a great deale further into it:
But what? This is only but an Entrance, howbeit we must go on a great deal further into it:
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which thing is brought to passe, when as he deliuereth vs from this cursed bondage of sin,
which thing is brought to pass, when as he Delivereth us from this cursed bondage of since,
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and setteth vs at the libertie which he promised vs. Thus wée sée, that it is not enough to haue an entraunce,
and sets us At the liberty which he promised us Thus we see, that it is not enough to have an Entrance,
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but wée must goe still forwarde, vntill such time as wee are wholly vnited vnto Iesus Christ.
but we must go still forward, until such time as we Are wholly united unto Iesus christ.
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And in déede, we knowe, that although God enlightneth vs with his holie spirite, and we haue a desire to walk in his feare,
And in deed, we know, that although God Enlighteneth us with his holy Spirit, and we have a desire to walk in his Fear,
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and acknowledge his goodnesse wherevnto wee trust, yet are our infirmities so many as is lamentable,
and acknowledge his Goodness whereunto we trust, yet Are our infirmities so many as is lamentable,
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and we are to fight against a number of temptatiōs, wherwith we are oftentimes ouercome.
and we Are to fight against a number of temptations, wherewith we Are oftentimes overcome.
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What shall become then of all this geare? Is it enough that wée haue entred? No, no:
What shall become then of all this gear? Is it enough that we have entered? No, no:
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But wée must vnderstande that our lyfe, is a way, and we must still be going on,
But we must understand that our life, is a Way, and we must still be going on,
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vntill wee be come vnto our Lorde Iesus Christ.
until we be come unto our Lord Iesus christ.
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And so must the kingdome of God, more and more encrease, vntill wée are quite rydde of sinne:
And so must the Kingdom of God, more and more increase, until we Are quite rid of sin:
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For wée daily haue experience enough héereof, although we are a great way of, from being vnited to God as we ought.
For we daily have experience enough hereof, although we Are a great Way of, from being united to God as we ought.
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Wherefore, this is a token that God reigneth not in vs as hée shoulde: For if he did, all our power and force woulde bende it selfe that way.
Wherefore, this is a token that God Reigneth not in us as he should: For if he did, all our power and force would bend it self that Way.
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Contrariwise, wée féele euen as great rebellion as may be, when as wée woulde goe about to doe that whiche God teacheth vs. Séeing then we in such sort stande against God and his iustice, it is a signe that hée ruleth not vs peaceably:
Contrariwise, we feel even as great rebellion as may be, when as we would go about to do that which God Teaches us Seeing then we in such sort stand against God and his Justice, it is a Signen that he Ruleth not us peaceably:
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For, all that euer we haue, euen without our bellies, as we say, should goe that way, that the glorie of God might appeare and shine throughout.
For, all that ever we have, even without our bellies, as we say, should go that Way, that the glory of God might appear and shine throughout.
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Contrariwise, we sée that there is nothing in vs, euen from the toppe to the toe, but horrible rebellion.
Contrariwise, we see that there is nothing in us, even from the top to the toe, but horrible rebellion.
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And thus we may sée, that the kingdome of God is not accomplished. And thus we may see, that the Kingdom of God is not accomplished.
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Wherefore, we are admonished to goe on, vntill such time as God is all in all:
Wherefore, we Are admonished to go on, until such time as God is all in all:
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to wyt, we should be so full of him, as that we should be emptie of our selues:
to wit, we should be so full of him, as that we should be empty of our selves:
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namely, we shoulde be vncloathed of this bodie, & be raysed vp into that glory which is promised vs.
namely, we should be Unclothed of this body, & be raised up into that glory which is promised us
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The spéech then which our Lord Iesus Christ had with his Apostles of the kingdome of God, tended to this end, that wée shoulde forsake our selues,
The speech then which our Lord Iesus christ had with his Apostles of the Kingdom of God, tended to this end, that we should forsake our selves,
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and ouerthrow whatsoeuer is oures, and that Iesus Christ might set vp his Throne, and guide vs,
and overthrow whatsoever is ours, and that Iesus christ might Set up his Throne, and guide us,
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so yt we might be altogether agréeable vnto his righteousnes, & seeke only to folow him as our soueraigne and liege Lord & King.
so that we might be altogether agreeable unto his righteousness, & seek only to follow him as our sovereign and liege Lord & King.
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And all this is spoken to vs. Why so? Forsooth, because ye Apostles were not taught onely for them selues, but for vs. And therefore let this be a note vnto vs, that whensoeuer the Gospel is deliuered vnto vs, it is to this end that we should be readie to leaue this world:
And all this is spoken to us Why so? Forsooth, Because you Apostles were not taught only for them selves, but for us And Therefore let this be a note unto us, that whensoever the Gospel is Delivered unto us, it is to this end that we should be ready to leave this world:
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to wit, al the wicked affections, and vanities that are in vs, which kéepe vs back here below:
to wit, all the wicked affections, and vanities that Are in us, which keep us back Here below:
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For we must be wholly chaunged, & God must giue vs a new life.
For we must be wholly changed, & God must give us a new life.
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Thus we sée how it is, that the Gospell must doe good, to the end it might be indéed the verie kingdome of God,
Thus we see how it is, that the Gospel must do good, to the end it might be indeed the very Kingdom of God,
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& beare such authoritie with vs as is méete.
& bear such Authority with us as is meet.
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And by the way, God calleth vs not vnto him, meaning to kéepe vs alwayes in one state,
And by the Way, God calls us not unto him, meaning to keep us always in one state,
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but will continually pricke vs on, vntill he hath brought vs to perfection, making vs to vnderstande that this present life is like a Sea full of all miseries:
but will continually prick us on, until he hath brought us to perfection, making us to understand that this present life is like a Sea full of all misery's:
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thus we sée howe Iesus Christe bendeth him selfe to bring vs vnto the heauenly kingdome,
thus we see how Iesus Christ bendeth him self to bring us unto the heavenly Kingdom,
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after we are once entred into the kingdome of God in this world.
After we Are once entered into the Kingdom of God in this world.
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It is saide, That he forbad them going from Ierusalem, vntill such time as they had receiued the promise of God.
It is said, That he forbade them going from Ierusalem, until such time as they had received the promise of God.
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And all this was spoken for the building vp of our Fayth:
And all this was spoken for the building up of our Faith:
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For we sée howe necessarie it is for vs to be assured and resolued of this point:
For we see how necessary it is for us to be assured and resolved of this point:
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to wyt, that men, deuised not the doctrine of the Gospell, but that God sent it from heauen.
to wit, that men, devised not the Doctrine of the Gospel, but that God sent it from heaven.
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And therfore this ought to be put out of all doubt.
And Therefore this ought to be put out of all doubt.
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What would then become of it, if it were not throughly declared and verified vnto vs, that Iesus Christ in such sort sent his Apostles,
What would then become of it, if it were not thoroughly declared and verified unto us, that Iesus christ in such sort sent his Apostles,
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and were not ledde by their owne motion, counsell, or will, but sent by God, who taught them their lesson,
and were not led by their own motion, counsel, or will, but sent by God, who taught them their Lesson,
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and vnderstood not of their owne witts this doctrine, but by the holie Ghost.
and understood not of their own wits this Doctrine, but by the holy Ghost.
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And therefore the wordes of Saint Luke are here to bée well marked, that hée handled this doctrine oftentimes amongst them, to the ende they might be the better instructed therein, and not runne at randon.
And Therefore the words of Saint Lycia Are Here to been well marked, that he handled this Doctrine oftentimes among them, to the end they might be the better instructed therein, and not run At random.
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Ouer and besides this, it is saide, that they must néedes be enlightened with the holie Ghost, that they might bée quite voide of all worldly wisedome,
Over and beside this, it is said, that they must needs be enlightened with the holy Ghost, that they might been quite void of all worldly Wisdom,
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and that it might be knowne that their doctrine was the verie word of God.
and that it might be known that their Doctrine was the very word of God.
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Let vs therfore marke this well, that our Fayth may alwayes cleaue vnto God, as a fast Anker holde:
Let us Therefore mark this well, that our Faith may always cleave unto God, as a fast Anchor hold:
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For wée shall finde nothing in the Creatures, but shall flyt away lyke water, and therfore it were an yll foundation to builde our Fayth on them:
For we shall find nothing in the Creatures, but shall flyt away like water, and Therefore it were an ill Foundation to build our Faith on them:
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but when we shall builde it vpon God, it shall not be subiect to réele this way and that,
but when we shall build it upon God, it shall not be Subject to reel this Way and that,
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but shall stande fast and sure.
but shall stand fast and sure.
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And héere wée sée why the Apostles were forbidden to departe from Ierusalem, vntill they had receiued the holie Ghost.
And Here we see why the Apostles were forbidden to depart from Ierusalem, until they had received the holy Ghost.
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Nowe, by this, we sée their obedience:
Now, by this, we see their Obedience:
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For, in mans reason, they might haue somewhat replyed and saide, What? Are not we the Apostles of God? haue not we authoritie to preach his worde? Are not we able to execute our charge? They had some shewe why they might thus haue saide.
For, in men reason, they might have somewhat replied and said, What? are not we the Apostles of God? have not we Authority to preach his word? are not we able to execute our charge? They had Some show why they might thus have said.
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For to what purpose had God iustified them in this charge, without they might doe it? But they knew well enough that it was he whom they must obey,
For to what purpose had God justified them in this charge, without they might do it? But they knew well enough that it was he whom they must obey,
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For cursed is that man who trusteth in him selfe to doe any worke, before God putteth him forwarde to doe it.
For cursed is that man who Trusteth in him self to do any work, before God putteth him forward to do it.
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And contrariwise, when God sendeth him, hée must not striue against it, but say, Loe here am I Lorde, employ mée as pleaseth thée.
And contrariwise, when God sends him, he must not strive against it, but say, Lo Here am I Lord, employ me as Pleases thee.
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And thus we sée howe Saint Luke sheweth, that the Apostles obeyed Iesus Christ, when as he forbad them to depart from Ierusalem,
And thus we see how Saint Lycia shows, that the Apostles obeyed Iesus christ, when as he forbade them to depart from Ierusalem,
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vntill suche time as God had perfourmed his promise vnto them.
until such time as God had performed his promise unto them.
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And herein we sée that the grace of the holy Ghost had alredie wrought in them:
And herein we see that the grace of the holy Ghost had already wrought in them:
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For not long before, they were clean out of the way, they had forsakē their Maister, they knew nothing what ye assistance & sauegard of God ment:
For not long before, they were clean out of the Way, they had forsaken their Master, they knew nothing what you assistance & safeguard of God meant:
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and suffred Satan to disperse them abroad.
and suffered Satan to disperse them abroad.
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But what? when as God had once graunted them the grace to vnderstande his voyce and meaning, hée néeded not but to haue beckened his finger,
But what? when as God had once granted them the grace to understand his voice and meaning, he needed not but to have beckoned his finger,
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and they woulde haue obeyed him. And if he had forbidden them any thing, they would not haue attempted it:
and they would have obeyed him. And if he had forbidden them any thing, they would not have attempted it:
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But contrariwise when he commaunded them to goe, neither fyre nor water coulde staye them.
But contrariwise when he commanded them to go, neither fire nor water could stay them.
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Thus then wee sée that it is God whiche must worke in vs, to bring vs vnto such a subiection.
Thus then we see that it is God which must work in us, to bring us unto such a subjection.
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For els, when he would say, retyer, we would goe on, and when he woulde byd vs march on, we woulde goe backe.
For Else, when he would say, retyer, we would go on, and when he would bid us march on, we would go back.
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Nowe, héere we sée what our nature is. And this notable myrror haue wee euen in the Iewes.
Now, Here we see what our nature is. And this notable mirror have we even in the Iewes.
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For if we reade howe they behaued them selues, after they were deliuered out of Egypt, wée shoulde there sée their wonderfull vnthankfulnesse.
For if we read how they behaved them selves, After they were Delivered out of Egypt, we should there see their wonderful unthankfulness.
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For, when God commaunded them to goe against their enemies, and promised them that they should haue victorie, they woulde not goe on, but murmured against him.
For, when God commanded them to go against their enemies, and promised them that they should have victory, they would not go on, but murmured against him.
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Why, say they, whether shoulde wée goe? It shoulde séeme that hée goeth about to destroy vs,
Why, say they, whither should we go? It should seem that he Goes about to destroy us,
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and to sende vs lyke shéepe to the Butcherie. Loe such was their rebellion. Contrariwise, when God saide, stirre not:
and to send us like sheep to the Butchery. Loe such was their rebellion. Contrariwise, when God said, stir not:
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they would néedes march on, and would not be staide.
they would needs march on, and would not be stayed.
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What? (say they) wee loose time, why march we not forwarde? Héere we sée,
What? (say they) we lose time, why march we not forward? Here we see,
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howe that wée will march, when God sayeth we shall not, againe, when he saieth march on, there is no man that will step one foote forward.
how that we will march, when God Saith we shall not, again, when he Saith march on, there is no man that will step one foot forward.
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To be short, it séemeth we woulde endeuour our selues to gainsay God, Loe, here our dealing.
To be short, it Seemeth we would endeavour our selves to gainsay God, Lo, Here our dealing.
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Surely we are much of the boldnesse of mad men:
Surely we Are much of the boldness of mad men:
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For they are strong, and a mad man will be strong enough both to kill him selfe, and others.
For they Are strong, and a mad man will be strong enough both to kill him self, and Others.
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For when God woulde retire vs, we are madde, and would make hauocke of all thinges,
For when God would retire us, we Are mad, and would make havoc of all things,
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and againe, when God would haue vs march on, we are so slack, as that euerie finger is a thumbe.
and again, when God would have us march on, we Are so slack, as that every finger is a thumb.
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And therfore we are to beséech the Lord, to graunt vnto vs the lyke grace that hée gaue vnto his Apostles, that we stay when he commaundeth vs to stay,
And Therefore we Are to beseech the Lord, to grant unto us the like grace that he gave unto his Apostles, that we stay when he commandeth us to stay,
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and march on whē hée biddeth vs. Thus we sée, why hée hath appointed to euery one his seuerall office and charge.
and march on when he bids us Thus we see, why he hath appointed to every one his several office and charge.
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When he ordeined housholdes, hée declared what authoritie the man should haue ouer his wife,
When he ordained Households, he declared what Authority the man should have over his wife,
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and family, and what the womans obedience was vnto the husbande, and the childrens to the Parentes,
and family, and what the woman's Obedience was unto the husband, and the Children's to the Parents,
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so, hée ordeined a lawe for euerie one.
so, he ordained a law for every one.
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And to the same purpose and effect was his ordinaunce, for the administration of Ciuill gouernment.
And to the same purpose and Effect was his Ordinance, for the administration of Civil government.
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For, hée declared vnto Magistrates, what their duetie was, and howe they ought to vse the authoritie committed vnto them:
For, he declared unto Magistrates, what their duty was, and how they ought to use the Authority committed unto them:
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and to the Ministers of his worde likewise, hée set downe a lesson in writing.
and to the Ministers of his word likewise, he Set down a Lesson in writing.
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Thus wée sée that Iesus Christ hath so well ordered vs, as that if we haue any regarde vnto him, we will attempt nothing, which hée commaundeth vs not.
Thus we see that Iesus christ hath so well ordered us, as that if we have any regard unto him, we will attempt nothing, which he commandeth us not.
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We sée also the saying of Saint Paule, That whatsoeuer is not of Fayth is sinne.
We see also the saying of Saint Paul, That whatsoever is not of Faith is sin.
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Nowe, if God leaueth vs in doubt of any thing that we haue to doe, we cannot but continually sinne:
Now, if God Leaveth us in doubt of any thing that we have to do, we cannot but continually sin:
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and therfore he hath set downe a rule vnto vs what we shal doe, and what we shall not doe.
and Therefore he hath Set down a Rule unto us what we shall do, and what we shall not do.
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Wherfore, let vs looke well that we be ruled by him, and attempt nothing, on our owne foolish braine.
Wherefore, let us look well that we be ruled by him, and attempt nothing, on our own foolish brain.
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Moreouer, we sée that the Apostles staied in Ierusalem, because Iesus Christ had so willed them:
Moreover, we see that the Apostles stayed in Ierusalem, Because Iesus christ had so willed them:
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yea, although they knewe that God had ordeined them to that calling.
yea, although they knew that God had ordained them to that calling.
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And although Iesus Christ had giuen them the holie Ghost by breathing vpon them, neuerthelesse they might very well know, that they were not as yet fenced as was méete, but looked for the promise of the Father.
And although Iesus christ had given them the holy Ghost by breathing upon them, nevertheless they might very well know, that they were not as yet fenced as was meet, but looked for the promise of the Father.
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This promise (as wée shall héereafter sée) was the holie Ghost. Wherefore wayted they? forsooth, it was euen for vs.
This promise (as we shall hereafter see) was the holy Ghost. Wherefore waited they? forsooth, it was even for us
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Wée sée then héere, that although Iesus Christ was ascended into heauen, yet that hée had care of vs, & helpeth vs from thence:
We see then Here, that although Iesus christ was ascended into heaven, yet that he had care of us, & Helpeth us from thence:
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neither is hée so farre from vs, but that hée keepeth vs companie, and gouerneth vs by his grace.
neither is he so Far from us, but that he Keepeth us company, and Governs us by his grace.
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And héere wée sée why S. Luke sayeth, that hée was taken vp into heauen,
And Here we see why S. Lycia Saith, that he was taken up into heaven,
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after that hée had by his holie spirite giuen commaundement to his Apostles whom hée had chosen.
After that he had by his holy Spirit given Commandment to his Apostles whom he had chosen.
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And hée went not thus away without thinking of vs. Howe then? Forsooth, hée gaue a charge vnto his Apostles,
And he went not thus away without thinking of us How then? Forsooth, he gave a charge unto his Apostles,
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and shewed them, howe they shoulde gouerne them selues, after they had receiued the holie Ghost.
and showed them, how they should govern them selves, After they had received the holy Ghost.
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And now wée haue héere a pledge, that wée shall neuer want his helpe, so that wée sticke vnto him.
And now we have Here a pledge, that we shall never want his help, so that we stick unto him.
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Moreouer, this is one notable comfort for vs, that Iesus Christ béeing ascended into heauen, hath all power and authoritie in his owne hande,
Moreover, this is one notable Comfort for us, that Iesus christ being ascended into heaven, hath all power and Authority in his own hand,
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and is aboue all Creatures, because hée is made Gods Lieutennaunt, to the ende hée might rule all thinges both in heauen and in earth.
and is above all Creatures, Because he is made God's Lieutennaunt, to the end he might Rule all things both in heaven and in earth.
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Nowe, that wée might make our profite by this, let vs marke, that although God hath so highly exalted Iesus Christ,
Now, that we might make our profit by this, let us mark, that although God hath so highly exalted Iesus christ,
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as that all Creatures are subiect vnto him, yet is hée our head, and that this his great rule and Empire, is all for our benefite,
as that all Creatures Are Subject unto him, yet is he our head, and that this his great Rule and Empire, is all for our benefit,
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if so be we are his members: But hée can not be our head, without we be truely vnited vnto him.
if so be we Are his members: But he can not be our head, without we be truly united unto him.
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This then is the full assuraunce of our saluation:
This then is the full assurance of our salvation:
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which is, that because Iesus Christ is ascended into heauen, and ruleth all thinges, insomuch that the verie Angels are his subiectes:
which is, that Because Iesus christ is ascended into heaven, and Ruleth all things, insomuch that the very Angels Are his Subjects:
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both they and all the rest of the Creatures, shoulde minister to vs herein.
both they and all the rest of the Creatures, should minister to us herein.
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And againe, hée so fast and sure holdeth in the Deuilles, as that they can doe nothing without his leaue.
And again, he so fast and sure holds in the Devils, as that they can do nothing without his leave.
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Wherefore, we are assured that they can doe vs no hurt.
Wherefore, we Are assured that they can do us no hurt.
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And why so? Forsooth, because they were not able any way to stand against him.
And why so? Forsooth, Because they were not able any Way to stand against him.
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Moreouer, wée must ioyne this glorious power, with that knowledge which wée héere haue:
Moreover, we must join this glorious power, with that knowledge which we Here have:
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not as though it was doone but for that present, but the power thereof extendeth it selfe euen vnto vs,
not as though it was done but for that present, but the power thereof extendeth it self even unto us,
xx c-acp cs pn31 vbds vdn p-acp c-acp cst j, cc-acp dt n1 av vvz pn31 n1 av-j p-acp pno12,
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because it reacheth ouer heauen and earth. Nowe, this witnesseth vnto vs, that hée is with vs, whenas wée vnderstande his word:
Because it reaches over heaven and earth. Now, this Witnesseth unto us, that he is with us, whenas we understand his word:
c-acp pn31 vvz p-acp n1 cc n1. av, d vvz p-acp pno12, cst pns31 vbz p-acp pno12, cs pns12 vvb po31 n1:
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because hée hath so promised, and hée vseth not to lye as men doe.
Because he hath so promised, and he uses not to lie as men do.
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Thus wée sée howe sure wée are of his presence, and wil defend vs by his holy spirite.
Thus we see how sure we Are of his presence, and will defend us by his holy Spirit.
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For els what should become of vs? Euery thing woulde make vs quaile: because wee are as fraile as is possible.
For Else what should become of us? Every thing would make us quail: Because we Are as frail as is possible.
p-acp av q-crq vmd vvi pp-f pno12? d n1 vmd vvi pno12 vvi: c-acp pns12 vbr a-acp j c-acp vbz j.
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Contrariwise, wée sée howe the Diuell, is armed at all pointes against vs. And therfore it is néedefull that God shoulde assist vs with his holy spirite, that wée might withstande all his forces.
Contrariwise, we see how the devil, is armed At all points against us And Therefore it is needful that God should assist us with his holy Spirit, that we might withstand all his forces.
av, pns12 vvb c-crq dt n1, vbz vvn p-acp d n2 p-acp pno12 cc av pn31 vbz j cst np1 vmd vvi pno12 p-acp po31 j n1, cst pns12 vmd vvi d po31 n2.
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Wée sée then that although the body of our Lorde Iesus Christe bée farre from vs,
We see then that although the body of our Lord Iesus Christ been Far from us,
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yet are wée néere him through his power and might, which thing hée sheweth vs in the Supper,
yet Are we near him through his power and might, which thing he shows us in the Supper,
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and therefore are to apply this doctrine to our selues.
and Therefore Are to apply this Doctrine to our selves.
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For the bringing of which to passe, wée must not approch vnto him as many doe, which come vnto him like beastes,
For the bringing of which to pass, we must not approach unto him as many do, which come unto him like beasts,
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but let vs vnderstand what it is that is there giuen vs. When wée see God giue vs foode for our bodies it is a great blessing:
but let us understand what it is that is there given us When we see God give us food for our bodies it is a great blessing:
cc-acp vvb pno12 vvi r-crq pn31 vbz cst vbz a-acp vvn pno12 c-crq pns12 vvb np1 vvi pno12 n1 p-acp po12 n2 pn31 vbz dt j n1:
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But wée come not thither to fill our paunches.
But we come not thither to fill our paunches.
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Why so? Because it signifieth vnto vs, that wée ought not to séeke for our bodily sustenance therein.
Why so? Because it signifies unto us, that we ought not to seek for our bodily sustenance therein.
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For as Saint Paule saith, Wée haue houses to eate and drinke in: and therefore wée came not hither to fill our bellies.
For as Saint Paul Says, We have houses to eat and drink in: and Therefore we Come not hither to fill our bellies.
p-acp p-acp n1 np1 vvz, pns12 vhb n2 pc-acp vvi cc vvi p-acp: cc av pns12 vvd xx av pc-acp vvi po12 n2.
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Wherefore then? Forsooth, it is a testimonie that Iesus Christe will féede our soules.
Wherefore then? Forsooth, it is a testimony that Iesus Christ will feed our Souls.
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What? shall our soules bee fed with bread and wine? No, no, that is not the meaning.
What? shall our Souls be fed with bred and wine? No, no, that is not the meaning.
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For there is nothing wherewith they can bée fed, but with Iesus Christe, For they must bee mainteined with euerlasting life, which the Angels themselues cannot giue.
For there is nothing wherewith they can been fed, but with Iesus Christ, For they must be maintained with everlasting life, which the Angels themselves cannot give.
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For as they had no being from eternitie, so also may they haue an ende.
For as they had no being from eternity, so also may they have an end.
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And therefore, wée must conclude that there is but one Father of life, which is Iesus Christ.
And Therefore, we must conclude that there is but one Father of life, which is Iesus christ.
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Wherefore wée come to séeke him in the Supper, and euery one that commeth must haue this setled mind, to bée able to say, I come hyther to haue a testimony that Iesus Christe is my life, that being incorporate into him, I might liue for euer.
Wherefore we come to seek him in the Supper, and every one that comes must have this settled mind, to been able to say, I come hither to have a testimony that Iesus Christ is my life, that being incorporate into him, I might live for ever.
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But after what sort come wée to finde him in the supper? If wée come after the manner of the Papistes to find the body of our Lord Iesus, we deceiue our selues:
But After what sort come we to find him in the supper? If we come After the manner of the Papists to find the body of our Lord Iesus, we deceive our selves:
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For that is the moste cursed Idolatrie that may bée, to thinke the bread that we receiue there, to bée the body of our Lorde Iesus Christe.
For that is the most cursed Idolatry that may been, to think the bred that we receive there, to been the body of our Lord Iesus Christ.
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Wée muste therfore séeke for him aboue:
We must Therefore seek for him above:
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and although we know him to be in heauen, yet doubt we not but that he is with vs by his grace:
and although we know him to be in heaven, yet doubt we not but that he is with us by his grace:
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insomuch, that euen as we sée and touch the signes, so likewise doth Iesus Christe accomplish in vs the thing which the signes represent vnto vs:
insomuch, that even as we see and touch the Signs, so likewise does Iesus Christ accomplish in us the thing which the Signs represent unto us:
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to wit, that he dwelleth in our soules. And although by nature our soules are in déede dead, by reason of our sinnes,
to wit, that he dwells in our Souls. And although by nature our Souls Are in deed dead, by reason of our Sins,
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yet wil he make vs partakers of this euerlasting life.
yet will he make us partakers of this everlasting life.
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For, as he saith, This bread presenteth vnto you my body, euen so doth he truly accomplish the same in our soules:
For, as he Says, This bred presents unto you my body, even so does he truly accomplish the same in our Souls:
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and as our bodies are susteined with bread, euen so our soules receiuing Iesus Christ for a spirituall foode, are preserued by the power of God,
and as our bodies Are sustained with bred, even so our Souls receiving Iesus christ for a spiritual food, Are preserved by the power of God,
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and hee remaineth in vs by his grace. Howbeit héere is not al, to haue vnderstoode thus much:
and he remains in us by his grace. Howbeit Here is not all, to have understood thus much:
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but we must also lift vp our mindes vnto heauen, for els we should neuer be vnited to Iesus Christe.
but we must also lift up our minds unto heaven, for Else we should never be united to Iesus Christ.
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No doubt of it there are many which know well enough that Iesus Christe, is not in the bread and wine,
No doubt of it there Are many which know well enough that Iesus Christ, is not in the bred and wine,
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but in the meane while where are their harts? Forsooth, some of their heartes are plunged ouer head and eares in couetousnesse, some of them are drunken with ambition,
but in the mean while where Are their hearts? Forsooth, Some of their hearts Are plunged over head and ears in covetousness, Some of them Are drunken with ambition,
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and other some, their heartes are wrapped vp in all kind of villanie. For behold, the Whooremonger his mind, is set on nothing els, but vpon Lecherie:
and other Some, their hearts Are wrapped up in all kind of villainy. For behold, the Whoremonger his mind, is Set on nothing Else, but upon Lechery:
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others vpon drunkennesse, and belly cheare:
Others upon Drunkenness, and belly cheer:
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in other some is nothing but blasphemy, murmuring, & all villanie, which Saint Paule calleth earthly members.
in other Some is nothing but blasphemy, murmuring, & all villainy, which Saint Paul calls earthly members.
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If you will (saith he) come néere vnto Iesus Christ, you must mortifie your earthly members What? must we forgoe our handes, If you will (Says he) come near unto Iesus christ, you must mortify your earthly members What? must we forgo our hands,
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and féete? No, that is not his meaning:
and feet? No, that is not his meaning:
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But we must mortifie our fornications, vncleannesse, inordinate affections, euill concupiscences, ambition, and couetousnesse, which is worshipping of Images, and all other such like.
But we must mortify our fornications, uncleanness, inordinate affections, evil concupiscences, ambition, and covetousness, which is worshipping of Images, and all other such like.
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Would wée then séeke for Iesus Christ in heauen? Then must we rid our selues of al these earthly mēbers.
Would we then seek for Iesus christ in heaven? Then must we rid our selves of all these earthly members.
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For what agréement can there be betwéene vs & Iesus Christ? Wée must not thrust him amongest our pollutions,
For what agreement can there be between us & Iesus christ? We must not thrust him amongst our pollutions,
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but let vs goe vnto him, that hée may rid vs of them.
but let us go unto him, that he may rid us of them.
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Thus we sée, that wee must not onely vnderstande that he in heauē, but we must also mortifie these earthly members which doe separate vs from him,
Thus we see, that we must not only understand that he in heaven, but we must also mortify these earthly members which do separate us from him,
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and haue our mindes occupied a loft. How is that? Let vs liue chastly, soberly, charitably, temperatly, patiently, and altogether vertuosly.
and have our minds occupied a loft. How is that? Let us live chastely, soberly, charitably, temperately, patiently, and altogether virtuously.
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And these are the fethers wherewith we must flie vp into heauen:
And these Are the Feathers wherewith we must fly up into heaven:
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although to speake properly, wee must haue neither winges to flie with, nor yet ladders to climbe vp:
although to speak properly, we must have neither wings to fly with, nor yet ladders to climb up:
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But it is Iesus Christe that bringeth vs thither, and rayseth vs vp by the graces which I haue named,
But it is Iesus Christ that brings us thither, and raises us up by the graces which I have nam,
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and which hée bestoweth vpon vs. Héere then wée sée, howe wee must apply this doctrine to the Supper:
and which he bestoweth upon us Here then we see, how we must apply this Doctrine to the Supper:
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so that when the bread and wine shal be deliuered vs, wée must learne to séeke for all our felicitie in Iesus Christe liue in brotherly loue together,
so that when the bred and wine shall be Delivered us, we must Learn to seek for all our felicity in Iesus Christ live in brotherly love together,
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and euery man mortifie his sinfull lustes and affections.
and every man mortify his sinful lusts and affections.
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If I féele my selfe to bée by any meanes carried away from Iesus Christe, I ought to pull that meane from mée, out by the rootes:
If I feel my self to been by any means carried away from Iesus Christ, I ought to pull that mean from me, out by the roots:
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that I might bee truely raysed vp to Iesus Christ:
that I might be truly raised up to Iesus christ:
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not that we can be perfectly raysed vp, but we must labour to goe more and more on.
not that we can be perfectly raised up, but we must labour to go more and more on.
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For in déede, the Supper was ordeined to that end, and we should not receiue it onely once in our life, but very often:
For in deed, the Supper was ordained to that end, and we should not receive it only once in our life, but very often:
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to signifie vnto vs, that we must goe on in this worlde, vntill such time as he hath deliuered vs from this corrupt body, and brought vs vnto himselfe.
to signify unto us, that we must go on in this world, until such time as he hath Delivered us from this corrupt body, and brought us unto himself.
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And according to this holy doctrine, let vs fall downe before the face of our good God,
And according to this holy Doctrine, let us fallen down before the face of our good God,
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and acknowledge our offences, beséeching him that he will not suffer vs to be so giuen ouer vnto thē as héeretofore we haue béen,
and acknowledge our offences, beseeching him that he will not suffer us to be so given over unto them as heretofore we have been,
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but so weane vs from them, as that we séeke after none other thing, but our Lorde Iesus Christ,
but so wean us from them, as that we seek After none other thing, but our Lord Iesus christ,
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and obey his commandementes, because, that is the rule and order by which he would haue vs to bée brought vnto himselfe.
and obey his Commandments, Because, that is the Rule and order by which he would have us to been brought unto himself.
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And so let vs all say, O Almightie God, and heauenly father. &c.
And so let us all say, Oh Almighty God, and heavenly father. etc.
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The second Sermon of the Ascention. Acts first.
The second Sermon of the Ascension. Acts First.
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4 AND when Iesus had gathered his Disciples together, hee commaunded them that they shoulde not depart from Ierusalem,
4 AND when Iesus had gathered his Disciples together, he commanded them that they should not depart from Ierusalem,
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but waite for the promise of the Father, of whom, saith hee, ye haue heard of mee.
but wait for the promise of the Father, of whom, Says he, you have herd of me.
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5 For Iohn truely baptized with water, but yee shall be baptized after a while with the holy Ghost.
5 For John truly baptised with water, but ye shall be baptised After a while with the holy Ghost.
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WEE haue héeretofore spoken of the obedience of the Apostles, and of their patient wayting for the promise which Iesus Christ had made them by mouth and besides,
we have heretofore spoken of the Obedience of the Apostles, and of their patient waiting for the promise which Iesus christ had made them by Mouth and beside,
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although they were appointed to this office of Apostleship, yet did they not thruste them selues in to preach,
although they were appointed to this office of Apostleship, yet did they not thrust them selves in to preach,
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before such time as they had bin confirmed by the holy Ghost.
before such time as they had been confirmed by the holy Ghost.
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Héere then wée see their obedience, ioyned with humilitie, in that they acknowledged God, to bee their guide.
Here then we see their Obedience, joined with humility, in that they acknowledged God, to be their guide.
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And now wée are to handle that which followeth, that when Iesus Christe told them of the promise of God his father, hée said, yee haue hearde of mee, heretofore.
And now we Are to handle that which follows, that when Iesus Christ told them of the promise of God his father, he said, ye have heard of me, heretofore.
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As if hée should haue said, That they were not to looke for that at the handes of God, which they in their owne iudgement thought to bée best,
As if he should have said, That they were not to look for that At the hands of God, which they in their own judgement Thought to been best,
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but for the thing which he had promised.
but for the thing which he had promised.
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To bée short, wee must héere gather a doctrine vnto our selues, which is this, wée must not build our faith vpon any thing that we our selues shall imagine, but vpon the promises of God.
To been short, we must Here gather a Doctrine unto our selves, which is this, we must not built our faith upon any thing that we our selves shall imagine, but upon the promises of God.
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For Saint Paule saith, That faith commeth by hearing:
For Saint Paul Says, That faith comes by hearing:
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not by the hering of mens spéeches and talkes, but only by the hearing of the worde of God.
not by the hearing of men's Speeches and talks, but only by the hearing of the word of God.
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And in deed, because wee are inclined to diuers temptations, it is méet we should build vpon God, and vpon his worde.
And in deed, Because we Are inclined to diverse temptations, it is meet we should built upon God, and upon his word.
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Yea verily, howbeit he will not come downe from heauen to speake to vs. That is true in déede:
Yea verily, howbeit he will not come down from heaven to speak to us That is true in deed:
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but we must be wel assured that the doctrine which is preached vnto vs, commeth from him:
but we must be well assured that the Doctrine which is preached unto us, comes from him:
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whereof Iesus Christe is a witnesse when he spake vnto his Apostles.
whereof Iesus Christ is a witness when he spoke unto his Apostles.
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For all things (saith hee) that I haue hearde of my Father, haue I made knowne vnto you.
For all things (Says he) that I have heard of my Father, have I made known unto you.
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And therefore you muste not in any wise distrust me, because I am a faithfull witnesse. And Therefore you must not in any wise distrust me, Because I am a faithful witness.
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For we sée that Iesus Christe neuer went beyond his bondes, Whatsoeuer therfore that we waite for, let vs neither looke this way nor that, but stand to his worde.
For we see that Iesus Christ never went beyond his bonds, Whatsoever Therefore that we wait for, let us neither look this Way nor that, but stand to his word.
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Moreouer, because the name of God is often abused, let vs looke narrowly and warely whether it is hée that hath spoken vnto vs or not.
Moreover, Because the name of God is often abused, let us look narrowly and warily whither it is he that hath spoken unto us or not.
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And although Iesus Christe himselfe speaketh not at this present vnto vs, yet hath hee ratified whatsoeuer is conteined in the Lawe and the Prophetes.
And although Iesus Christ himself speaks not At this present unto us, yet hath he ratified whatsoever is contained in the Law and the prophets.
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Wee must not therefore stand in doubt of the doctrine. Why so? Because it is allowed.
we must not Therefore stand in doubt of the Doctrine. Why so? Because it is allowed.
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Thus we sée, that if wée follow this doctrine, we cannot do amisse:
Thus we see, that if we follow this Doctrine, we cannot do amiss:
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and contrariwise, this were a trimme kinde of spéeche, to say, wee are Christians, when in very deede, there is nothing in vs but a vaine opinion.
and contrariwise, this were a trim kind of speech, to say, we Are Christians, when in very deed, there is nothing in us but a vain opinion.
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And nowe let vs beholde the faith which is taught in Popery.
And now let us behold the faith which is taught in Popery.
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They will say forsooth, I beléeue this and that but if they be asked why beléeue you so? They will answere, because they were so told.
They will say forsooth, I believe this and that but if they be asked why believe you so? They will answer, Because they were so told.
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But who is it that taught you thus? Our auncestours. Thus wée sée, that there is no certentie in their beliefe, but a vaine opinion.
But who is it that taught you thus? Our Ancestors. Thus we see, that there is no certainty in their belief, but a vain opinion.
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And therefore we are to consider of the great grace of GOD to vs warde, in that he hath pluckt vs from that religion:
And Therefore we Are to Consider of the great grace of GOD to us ward, in that he hath plucked us from that Religion:
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for wée go not nowe by thinking and ghessing, but we must stay our selues vpon this infallible trueth which he hath giuen vs. In very déede wee cannot doe thus, without the holy Ghoste ratifie the same in our heartes.
for we go not now by thinking and guessing, but we must stay our selves upon this infallible truth which he hath given us In very deed we cannot do thus, without the holy Ghost ratify the same in our hearts.
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For otherwise it were a iolly kinde of spéeche to say, God hath saide it, and this is his doctrine.
For otherwise it were a jolly kind of speech to say, God hath said it, and this is his Doctrine.
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And therefore vntill suche time as the holy Ghost hath wrought in vs to shew vs that the promises of God are Autenticall, wée shall but stumble.
And Therefore until such time as the holy Ghost hath wrought in us to show us that the promises of God Are Authentical, we shall but Stumble.
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But as Iesus Christe is a faithfull witnesse of God his Father, euen so confirmeth hee vs by his holy spirite,
But as Iesus Christ is a faithful witness of God his Father, even so confirmeth he us by his holy Spirit,
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and wee are to beseech him that he would perfourme it more and more in vs. And this is it which wee at this present are to stande vpon.
and we Are to beseech him that he would perform it more and more in us And this is it which we At this present Are to stand upon.
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For Iesus Christe promised to send the holy Ghoste vnto his Apostles, as may bee seene in Iohns Gospell, where this promise is set downe that Iesus Christ said vnto them,
For Iesus Christ promised to send the holy Ghost unto his Apostles, as may be seen in Iohns Gospel, where this promise is Set down that Iesus christ said unto them,
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when I am ascended vp into heauen, I will sende you the holy Ghoste. This saying then hée confirmed vnto them, that they might constantly looke for it.
when I am ascended up into heaven, I will send you the holy Ghost. This saying then he confirmed unto them, that they might constantly look for it.
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It followeth, Iohn baptized with water, but yee shall be baptized with the holy Ghost. And this is a confirmation of the promise which he gaue them:
It follows, John baptised with water, but ye shall be baptised with the holy Ghost. And this is a confirmation of the promise which he gave them:
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as if hée shoulde haue saide, my office is to baptize, not with water: but with the holy Ghost.
as if he should have said, my office is to baptise, not with water: but with the holy Ghost.
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And God my Father h•th not giuen mée this office in vaine: and therefore you must féele the benefite thereof by experience.
And God my Father h•th not given me this office in vain: and Therefore you must feel the benefit thereof by experience.
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Let vs therefore vnderstand this one point, yt nothing is in vain giuē to Iesus Christ.
Let us Therefore understand this one point, that nothing is in vain given to Iesus christ.
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Now he hath no néede of this himselfe:
Now he hath no need of this himself:
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But it is for his members, to the end we might all draw grace with grace, out of his fulnesse.
But it is for his members, to the end we might all draw grace with grace, out of his fullness.
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And so let vs conclude, that since Iesus Christe hath this office of baptizing with the holy Ghoste, wée must néedes féele it by proofe,
And so let us conclude, that since Iesus Christ hath this office of baptizing with the holy Ghost, we must needs feel it by proof,
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and be partakers of such a benefite: for otherwise it were but an vncertaine title, and no trueth in it:
and be partakers of such a benefit: for otherwise it were but an uncertain title, and no truth in it:
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which were very blasphemie so to say. Wee are therefore to vnderstand, that Iesus Christ acquainteth vs with such a Baptisme.
which were very blasphemy so to say. we Are Therefore to understand, that Iesus christ acquainteth us with such a Baptism.
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For, mark what it was that he said to his Apostles. Now S. Iohn Baptist, had told the Iewes before, that he baptized but with water,
For, mark what it was that he said to his Apostles. Now S. John Baptist, had told the Iewes before, that he baptised but with water,
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and the reason why hee so saide, was this, that they would haue giuen ouermuch honor vnto him,
and the reason why he so said, was this, that they would have given overmuch honour unto him,
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and so haue derogated from Iesus Christ.
and so have derogated from Iesus christ.
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And therefore he refused this, and said, that he did but administer the visible signe of water:
And Therefore he refused this, and said, that he did but administer the visible Signen of water:
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so that it belonged not to him to giue grace to Baptisme, but was the office of Iesus Christ to doe it.
so that it belonged not to him to give grace to Baptism, but was the office of Iesus christ to do it.
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Behold (saith he) I baptize you with water:
Behold (Says he) I baptise you with water:
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But there is one whom you yet know not, that hath power to baptize with the holy Ghoste: But there is one whom you yet know not, that hath power to baptise with the holy Ghost:
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whose shoe latchet I am not worthy to vntie:
whose shoe latchet I am not worthy to untie:
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for although I came before him, yet am I, no body, and it is hée that must haue all the honor.
for although I Come before him, yet am I, no body, and it is he that must have all the honour.
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And this is the spéech of Iohn Baptist:
And this is the speech of John Baptist:
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and now Iesus Christ vseth ye same, as if he should say, This ought to be no strange thing vnto you:
and now Iesus christ uses you same, as if he should say, This ought to be no strange thing unto you:
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for it was knowne vnto you long ago, how that the priuiledge of baptizing with the holy Ghost, was reserued to me alone.
for it was known unto you long ago, how that the privilege of baptizing with the holy Ghost, was reserved to me alone.
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Nowe, héere might arise a questiō, why Iesus Christ rather spake of Iohn baptist, thē of any other. The reason is manifest:
Now, Here might arise a question, why Iesus christ rather spoke of John baptist, them of any other. The reason is manifest:
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because the greatnes of Iohn Baptist, as they had abused it, was a let, yt Iesus Christe was not honored as he ought,
Because the greatness of John Baptist, as they had abused it, was a let, that Iesus Christ was not honoured as he ought,
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& although he had spokē of any other, yet would it haue ben thought notwithstanding yt Iohn might wel enough haue béen compared to Iesus Christ.
& although he had spoken of any other, yet would it have been Thought notwithstanding that John might well enough have been compared to Iesus christ.
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And therfore he chose to speak of the most excellent man, to the end he wold shew that he would not haue the worlde deceiued,
And Therefore he chosen to speak of the most excellent man, to the end he would show that he would not have the world deceived,
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but that it was himself vnto whom all honor was to be giuen.
but that it was himself unto whom all honour was to be given.
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And thus we sée, yt where men go about to get themselues credite & estimation amongst men, Saint Iohn baptist here doth al he can to abase himself, because he would haue no more giuen vnto him, then became him.
And thus we see, that where men go about to get themselves credit & estimation among men, Saint John baptist Here does all he can to abase himself, Because he would have no more given unto him, then became him.
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And after hee had vsed many spéeches, hée concluded, that he must be abased, and Iesus Christ exalted,
And After he had used many Speeches, he concluded, that he must be abased, and Iesus christ exalted,
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Neither was this hypocritically saide of him, but in trueth and in déede. And I would it pleased God that the world would take foorth this lesson.
Neither was this hypocritically said of him, but in truth and in deed. And I would it pleased God that the world would take forth this Lesson.
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But what? Wée are so continually giuen to this wicked superstition, as that we looke stil vnto the creatures, who are so many vailes, to kéepe vs from beholding of Iesus Christ,
But what? We Are so continually given to this wicked Superstition, as that we look still unto the creatures, who Are so many vails, to keep us from beholding of Iesus christ,
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And by this wée sée what the cause hath béen of the setting vp of such an infinite number of Idols in ye world.
And by this we see what the cause hath been of the setting up of such an infinite number of Idols in you world.
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For, looke how many holy men and women haue béene in the world, euen so many Idols haue béen set vp:
For, look how many holy men and women have been in the world, even so many Idols have been Set up:
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yea, although the graces which God hath liberally bestowed vpon vs, ought to be Argumentes sufficient to haue vs put our trust in him, & not in creatures.
yea, although the graces which God hath liberally bestowed upon us, ought to be Arguments sufficient to have us put our trust in him, & not in creatures.
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And the papists, when they will honor their Saints, say, it is written.
And the Papists, when they will honour their Saints, say, it is written.
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Praise God in his Saints I will not call them beastes, for taking of this place after this sorte, séeing the Prophet in saying, Praise God in his holy place,
Praise God in his Saints I will not call them beasts, for taking of this place After this sort, seeing the Prophet in saying, Praise God in his holy place,
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or in his Sanctuary, meaneth the heauens:
or in his Sanctuary, means the heavens:
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as if hée should haue said, praise this diuine maiestie, who ruleth in his heauenly throne, ouer all his Creatures.
as if he should have said, praise this divine majesty, who Ruleth in his heavenly throne, over all his Creatures.
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And yet they so magnifie the Saints amongst them, as that (as they themselues say) God is not knowne from his Apostles,
And yet they so magnify the Saints among them, as that (as they themselves say) God is not known from his Apostles,
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or els is placed all in one ranke with the rest.
or Else is placed all in one rank with the rest.
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Now this diuelish Prouerbe which is among them, A man cannot know God from his Apostles:
Now this devilish Proverb which is among them, A man cannot know God from his Apostles:
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will bée a testimony against them, yt they haue torne in peeces the glory of god,
will been a testimony against them, that they have torn in Pieces the glory of god,
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like mastiffe Curres, & haue bestowed one péece of it in this place, and another in that:
like mastiff Curs, & have bestowed one piece of it in this place, and Another in that:
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and haue diuided it euen as pleased themselues:
and have divided it even as pleased themselves:
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and whereas Iesus Christe shoulde haue béene onely exalted, and the Prophetes, and Martyrs made of no estimation in respect of him, they haue turned all cleane contrary.
and whereas Iesus Christ should have been only exalted, and the prophets, and Martyrs made of no estimation in respect of him, they have turned all clean contrary.
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Wherefore séeing we are inclined to this sinne, to magnifie Creatures, and to robbe Christ Iesus of his glory, Let vs so muche the rather remember that which is said, That Iohn baptized with water, to shew yt if we would haue any grace, we must neither goe to Peter,
Wherefore seeing we Are inclined to this sin, to magnify Creatures, and to rob christ Iesus of his glory, Let us so much the rather Remember that which is said, That John baptised with water, to show that if we would have any grace, we must neither go to Peter,
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nor yet to Iohn, but to Iesus Christ, of whom it is saide, that he receiued the grace of God full and whole:
nor yet to John, but to Iesus christ, of whom it is said, that he received the grace of God full and Whole:
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to shewe that we must come to him alone. Moreouer, héerein hath béen occasion taken, to say, that the baptisme of Iohn was imperfect: but this is plain deceite:
to show that we must come to him alone. Moreover, herein hath been occasion taken, to say, that the Baptism of John was imperfect: but this is plain deceit:
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for the meaning of Iohn, when he spake so, was not to declare the truth of the Sacrament, which hee administred,
for the meaning of John, when he spoke so, was not to declare the truth of the Sacrament, which he administered,
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but onely to shewe the difference that was betwéene him, & Iesus Christe.
but only to show the difference that was between him, & Iesus Christ.
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And therefore although the sacrament of Baptisme which Iohn administred, and the Sacrament which Iesus Christ administred, was al one,
And Therefore although the sacrament of Baptism which John administered, and the Sacrament which Iesus christ administered, was all one,
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& tended to one & the selfesame end, yet Iohn declared that it was not in his power to make baptisme of any force,
& tended to one & the selfsame end, yet John declared that it was not in his power to make Baptism of any force,
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But that Iesus Christe must do it. And therefore it is not to be doubted, but that he administred true baptisme:
But that Iesus Christ must do it. And Therefore it is not to be doubted, but that he administered true Baptism:
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For we looke not to the signe, but to ye truth: and yet the signe agréeeth with the trueth of Iesus Christ.
For we look not to the Signen, but to you truth: and yet the Signen agreeth with the truth of Iesus christ.
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But the principall matter which we haue to consider of in Baptisme, consisteth vpon two points:
But the principal matter which we have to Consider of in Baptism, Consisteth upon two points:
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that is, that we haue put of the old Adam, and are renued, & vnited to Iesus Christ:
that is, that we have put of the old Adam, and Are renewed, & united to Iesus christ:
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& cleansed of al our spots, when God forgiueth vs our sinnes. And this is the summe & effect of Baptisme,
& cleansed of all our spots, when God forgives us our Sins. And this is the sum & Effect of Baptism,
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Let vs now consider if Iohn did not al this. It is most certaine that he did: Let us now Consider if John did not all this. It is most certain that he did:
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For he came & preached remissiō of sins: & baptized to that end & purpose.
For he Come & preached remission of Sins: & baptised to that end & purpose.
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Moreouer, whē he baptized, he preached repentance, which importeth as much as we haue said, That wee our selues must be mortified,
Moreover, when he baptised, he preached Repentance, which imports as much as we have said, That we our selves must be mortified,
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& this corruptiō which wee receiued frō Adam, must be put of, that the righteousnes of god might reigne in vs. And so,
& this corruption which we received from Adam, must be put of, that the righteousness of god might Reign in us And so,
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when as we haue thrust out all the corruption we can, yet shal we find nothing els in vs But what? we must make a difference betwéene the person of the Minister,
when as we have thrust out all the corruption we can, yet shall we find nothing Else in us But what? we must make a difference between the person of the Minister,
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and the person of Iesus Christ.
and the person of Iesus christ.
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In déed this is true, that when we speake of baptisme as it is in it self, it is a washing away of our sinnes.
In deed this is true, that when we speak of Baptism as it is in it self, it is a washing away of our Sins.
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How so? Because, by it we are cōfirmed & ingraffed into Iesus Christ, that we might be cleansed,
How so? Because, by it we Are confirmed & Ingrafted into Iesus christ, that we might be cleansed,
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& liue by his mighty power.
& live by his mighty power.
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For so saith the scripture, as may be séen whē Annanias baptized Paul, who said to him, come, and wash away thy sins.
For so Says the scripture, as may be seen when Ananias baptised Paul, who said to him, come, and wash away thy Sins.
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And whē baptisme is spokē of, we speake not only of the signe, but of ye thing signified:
And when Baptism is spoken of, we speak not only of the Signen, but of the thing signified:
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to wit, that we are acceptable to God through the forgiuenesse of sinnes, and renued by his holy spirit, to ye ende we might no longer liue to our selues and as we lust.
to wit, that we Are acceptable to God through the forgiveness of Sins, and renewed by his holy Spirit, to the end we might no longer live to our selves and as we lust.
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Wherfore doo wée saye that all this is within the compasse of Baptisme, forsooth, because the commission of Iesus Christ is most certaine and sure:
Wherefore do we say that all this is within the compass of Baptism, forsooth, Because the commission of Iesus christ is most certain and sure:
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and hee performeth that inwardlye whiche is outwardlye signified:
and he Performeth that inwardly which is outwardly signified:
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for otherwise it were but a may game, if the truth were not ioyned together with the signe.
for otherwise it were but a may game, if the truth were not joined together with the Signen.
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Thus we sée how God ioyneth the truth with the signe to the end wée might vnderstand,
Thus we see how God Joineth the truth with the Signen to the end we might understand,
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and know that as the visible signe signifieth a thing, euen so also receiue we the graces therein signified.
and know that as the visible Signen signifies a thing, even so also receive we the graces therein signified.
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And the like may bée saide of the Supper.
And the like may been said of the Supper.
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For when wee come to the supper, looke how the minister distributeth to vs the bread and wine,
For when we come to the supper, look how the minister distributeth to us the bred and wine,
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euen so doth Iesus Christ make vs partakers of his body & blood, that we might bee truly, and indéede, his members:
even so does Iesus christ make us partakers of his body & blood, that we might be truly, and indeed, his members:
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and by that meane, we may say that the supper is a partaking of the body and blood of our Lorde Iesus.
and by that mean, we may say that the supper is a partaking of the body and blood of our Lord Iesus.
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But when wee shall come to handle by péece meale the thing which mortall man doth, we must then looke what power and authoritie he hath.
But when we shall come to handle by piece meal the thing which Mortal man does, we must then look what power and Authority he hath.
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As when I baptise, to wit, whether haue I the holy ghost in my sléeue to giue or not? or when I celebrate the holy supper, haue I the body & blood of our Lord Iesus, to giue to whom it liketh mée? Now this were ouer great arrogancy, to attribute that, to mortall men which properly belongeth to Iesus christ.
As when I baptise, to wit, whither have I the holy ghost in my sleeve to give or not? or when I celebrate the holy supper, have I the body & blood of our Lord Iesus, to give to whom it liketh me? Now this were over great arrogance, to attribute that, to Mortal men which properly belongeth to Iesus Christ.
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And therfore let vs not take from Iesus Christ, the office of baptising with the holy ghost.
And Therefore let us not take from Iesus christ, the office of Baptizing with the holy ghost.
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For, as I take water to baptize, euen so doth Iesus Christ accomplishe the thinge which I signifie, by his owne power and might.
For, as I take water to baptise, even so does Iesus christ accomplish the thing which I signify, by his own power and might.
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Wherefore let vs mark the saying of Saint Iohn, I baptise with water (saith hée) and Iesus Christ baptiseth with the holy ghost.
Wherefore let us mark the saying of Saint John, I baptise with water (Says he) and Iesus christ baptizeth with the holy ghost.
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Thus we sée what we haue héere already handled, and shal be more throughly in the eleuenth chapter.
Thus we see what we have Here already handled, and shall be more thoroughly in the Eleventh chapter.
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Moreouer, it is for vs thus to make aunswer: to witte, that wée cannot fulfyl the things, wherof we make a shew.
Moreover, it is for us thus to make answer: to wit, that we cannot fulfil the things, whereof we make a show.
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And yet neuerthelesse, we must assure our selues this, that God accomplisheth yt, which is signified by the signe:
And yet nevertheless, we must assure our selves this, that God accomplisheth that, which is signified by the Signen:
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and as by ye water, is signified the washing away of sinnes, euen so doth he accomplish it by his blood.
and as by you water, is signified the washing away of Sins, even so does he accomplish it by his blood.
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And thus we sée how we must distinguish betwéene the person of our Lord Iesus Christ,
And thus we see how we must distinguish between the person of our Lord Iesus christ,
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and the person of the Minister, to the ende euery man might haue his degrée and measure,
and the person of the Minister, to the end every man might have his degree and measure,
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and wée to know, that Iesus Christ is the fountaine of all perfection.
and we to know, that Iesus christ is the fountain of all perfection.
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Moreouer, this is certaine, that whē Iohn said that Iesus Christ should baptize with the holie Ghost and with fire, this doth not restrain, but that the holy Ghost did once appeare in the same shape:
Moreover, this is certain, that when John said that Iesus christ should baptise with the holy Ghost and with fire, this does not restrain, but that the holy Ghost did once appear in the same shape:
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For this promise hath byn already performed, and shal take place vnto the worldes end.
For this promise hath been already performed, and shall take place unto the world's end.
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Let vs then consider, yt when the holy Ghost was visibly sent vnto the Apostles, it was to signifie vnto vs, yt the Church should bée alwayes gouerned by the holie Ghost,
Let us then Consider, that when the holy Ghost was visibly sent unto the Apostles, it was to signify unto us, that the Church should been always governed by the holy Ghost,
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& should fill vs with so many of his graces as were néedfull.
& should fill us with so many of his graces as were needful.
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In very déede, we shal neuer haue them in ful perfection, because it is néedful that we should be humbled.
In very deed, we shall never have them in full perfection, Because it is needful that we should be humbled.
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For if wée shoulde haue them in ful perfection, what would become of vs? Surely, we would neuer haue anie care to call vpon God,
For if we should have them in full perfection, what would become of us? Surely, we would never have any care to call upon God,
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neither yet once thinke that wée stoode in néede of him.
neither yet once think that we stood in need of him.
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And therefore it is méete wée shoulde alwayes féele the want of his benefites, to the end wée might bée stirred vp to beséech him liberally to bestow them on vs. But by the way, let vs vnderstand that wée are all baptized with the holy Ghost and with fire:
And Therefore it is meet we should always feel the want of his benefits, to the end we might been stirred up to beseech him liberally to bestow them on us But by the Way, let us understand that we Are all baptised with the holy Ghost and with fire:
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and that Iesus Christ will in no wise that his Sacramentes should bée receiued in vayne of his faithful ones.
and that Iesus christ will in no wise that his Sacraments should been received in vain of his faithful ones.
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In déed, although a man bée baptized in the name of God, yet when hée commeth to age, wée sée him enclined to all mischiefe,
In deed, although a man been baptised in the name of God, yet when he comes to age, we see him inclined to all mischief,
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and therefore wée cannot say that hée is a new man, but rather like a bruite beast.
and Therefore we cannot say that he is a new man, but rather like a bruit beast.
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And yet wée cannot say, but that the Sacrament had his full nature and proprietie: For baptisme of it selfe is as much as if we were renued:
And yet we cannot say, but that the Sacrament had his full nature and propriety: For Baptism of it self is as much as if we were renewed:
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and then if wée bée not so, the fault is oures:
and then if we been not so, the fault is ours:
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because wee will not suffer Iesus Christ to accomplishe his grace in vs, and so for want of beliefe, wée in such sort close vp our heartes,
Because we will not suffer Iesus christ to accomplish his grace in us, and so for want of belief, we in such sort close up our hearts,
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as that there is no entraunce for his graces, which hée woulde largely bestow vpon vs.
as that there is no Entrance for his graces, which he would largely bestow upon us
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Thus we sée that the Sacrament is neuer without his power and vertue, howbeit we receiue no fruit nor benefite by it,
Thus we see that the Sacrament is never without his power and virtue, howbeit we receive no fruit nor benefit by it,
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because it cannot enter without faith.
Because it cannot enter without faith.
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Wée haue héere therefore to note, that the trueth of Baptisme is not in the water, but in the holie Ghost.
We have Here Therefore to note, that the truth of Baptism is not in the water, but in the holy Ghost.
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And besides Iesus Christ geueth vs the holie Ghost.
And beside Iesus christ Giveth us the holy Ghost.
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And therefore wée are throughly to marke, that if we woulde bée benefited by Baptisme, we must not sticke so much to the water,
And Therefore we Are thoroughly to mark, that if we would been benefited by Baptism, we must not stick so much to the water,
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as though our saluation were enclosed therein: but let vs vnderstand that it is the holie Ghost that must woorke all.
as though our salvation were enclosed therein: but let us understand that it is the holy Ghost that must work all.
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Moreouer, wée sée that the worlde hath receiued this doctrine very perniciously:
Moreover, we see that the world hath received this Doctrine very perniciously:
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for the Papistes thinke, that the grace of God is tyed to it, and they charme it like Coniurers, geuing to the water, the power of the Sacrament.
for the Papists think, that the grace of God is tied to it, and they charm it like Conjurers, giving to the water, the power of the Sacrament.
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And therefore they say, that that childe that is not baptized, is damned.
And Therefore they say, that that child that is not baptised, is damned.
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Wherefore, for the preuenting of this danger, they are not onely contented to geue power & authoritie to all men, of what state and condition soeuer they bée, to baptize, but euen to women also:
Wherefore, for the preventing of this danger, they Are not only contented to give power & Authority to all men, of what state and condition soever they been, to baptise, but even to women also:
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for feare, say they, that the children might die without baptisme. And so, they think that the truth of baptisme consisteth in the water:
for Fear, say they, that the children might die without Baptism. And so, they think that the truth of Baptism Consisteth in the water:
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so that by this meane the blood of Iesus Christ is layde cleane aside.
so that by this mean the blood of Iesus christ is laid clean aside.
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But as for vs, let vs learne, that ye truth of baptisme is not in the water, but in the holy Ghost.
But as for us, let us Learn, that you truth of Baptism is not in the water, but in the holy Ghost.
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And yet is not the signe vnprofitable: for it witnesseth vnto vs that our soules are washed:
And yet is not the Signen unprofitable: for it Witnesseth unto us that our Souls Are washed:
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But if wée wil haue the truth of it, we must come to the holie Ghost as wée haue already shewed.
But if we will have the truth of it, we must come to the holy Ghost as we have already showed.
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Moreouer, it is saide, that Iesus Christ giueth the holy Ghost to the end wée should neither séeke for it in the water,
Moreover, it is said, that Iesus christ gives the holy Ghost to the end we should neither seek for it in the water,
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nor yet at the handes of men, but looke vp vnto heauen. And this is also a poynt wherewith the world hath béen deceiued.
nor yet At the hands of men, but look up unto heaven. And this is also a point wherewith the world hath been deceived.
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For who is hée that looketh to Iesus Christ, when we speake of any thing concerning our saluation? No man:
For who is he that looks to Iesus christ, when we speak of any thing Concerning our salvation? No man:
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For wée thinke it to bée in the power of men, as if Iesus Christ had resigned his office vnto them,
For we think it to been in the power of men, as if Iesus christ had resigned his office unto them,
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& that he had no more to doe in heauen: Sée I pray you, how blockishe wee are.
& that he had no more to do in heaven: See I pray you, how blockish we Are.
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Nowe the Scripture choketh vs by the chin (as wée say) to make vs looke aloft:
Now the Scripture choketh us by the chin (as we say) to make us look aloft:
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for in it, is the thing which wée heare Iesus Christ teache vs, beholde, it is I that baptizeth you.
for in it, is the thing which we hear Iesus christ teach us, behold, it is I that baptizeth you.
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I graunt, it is said that God sendeth the holie Ghost: and so doeth Iesus Christ also:
I grant, it is said that God sends the holy Ghost: and so doth Iesus christ also:
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For when the father sendeth him, hée sendeth him in the name of Iesus Christ, & at his request: For when the father sends him, he sends him in the name of Iesus christ, & At his request:
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And besides, Iesus Christ speaking of himself said, that hée would send him. And indéede, hée is one and the selfesame God with the father.
And beside, Iesus christ speaking of himself said, that he would send him. And indeed, he is one and the selfsame God with the father.
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And besides, inasmuch as being made man, hée became our Mediator, al power both in heauen and earth was giuen him,
And beside, inasmuch as being made man, he became our Mediator, all power both in heaven and earth was given him,
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so that hée is as it were the very arme and hande, to bestow ye graces of God vpon vs. Let vs also note,
so that he is as it were the very arm and hand, to bestow you graces of God upon us Let us also note,
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why it was that Iohn spake of the Baptisme with the holie Ghost and with fire, vsing these twoo woordes:
why it was that John spoke of the Baptism with the holy Ghost and with fire, using these twoo words:
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For it is all one thing.
For it is all one thing.
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When hée speaketh of fire, it is because hée meaneth to boyle vs againe, to scombe of al our filthynesse:
When he speaks of fire, it is Because he means to boil us again, to scombe of all our filthiness:
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as men vse to melt golde or siluer, when they would fine it, and as we sée men purge filthy places with fyre.
as men use to melt gold or silver, when they would fine it, and as we see men purge filthy places with fire.
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And therfore the holy ghost beareth not this name in vaine: séeing it is hée that must purge all our spots and blots:
And Therefore the holy ghost bears not this name in vain: seeing it is he that must purge all our spots and blots:
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and it is also to signifie vnto vs, that so soone as we come into this worlde, we bring nothing with vs but vncleanesse,
and it is also to signify unto us, that so soon as we come into this world, we bring nothing with us but uncleanness,
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and the longer wée liue, the greater heape of vncleane thinges wée lay vp together: whereof Ieremie speaketh sayinge, that man knoweth not himselfe:
and the longer we live, the greater heap of unclean things we lay up together: whereof Ieremie speaks saying, that man Knoweth not himself:
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for there is such a gulfe of wickednesse in vs, as there is none but God alone that knoweth it. for there is such a gulf of wickedness in us, as there is none but God alone that Knoweth it.
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A man may well cast an Anchor into the bottom of the sea, but none is able to search our harts but God.
A man may well cast an Anchor into the bottom of the sea, but none is able to search our hearts but God.
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For we stinke before the face of God, and are more filthy then Lazarus, yea too too horrible stinking and filthy.
For we stink before the face of God, and Are more filthy then Lazarus, yea too too horrible stinking and filthy.
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But what of all this? Beholde héere is our comfort, whenas wée sée that Iesus Christ wil purge vs by his holy spirit:
But what of all this? Behold Here is our Comfort, whenas we see that Iesus christ will purge us by his holy Spirit:
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for we haue thereof a sure testimonye in Baptisme, that he wil make vs new cretures, by purging of our infirmities.
for we have thereof a sure testimony in Baptism, that he will make us new creatures, by purging of our infirmities.
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But as by purging with fyre, all superfluities are taken away, euen so also let vs vnderstande that when God will reconcile vs to himselfe, all what soeuer is ours must bee cleane taken away.
But as by purging with fire, all superfluities Are taken away, even so also let us understand that when God will reconcile us to himself, all what soever is ours must be clean taken away.
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Moreouer, let vs note, that so longe as wee shall remayne in our selues, wee cannot choose,
Moreover, let us note, that so long as we shall remain in our selves, we cannot choose,
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but perish, and yet if wée would alwaies remaine safe and sounde, GOD must néedes bray vs that hée might saue vs,
but perish, and yet if we would always remain safe and sound, GOD must needs bray us that he might save us,
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and make vs become acceptable in his sighte. And this hée doth by his holy spirit.
and make us become acceptable in his sight. And this he does by his holy Spirit.
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And thus wée sée yt it is by God alone that we must be gloryfied.
And thus we see that it is by God alone that we must be glorified.
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Indéede, we are contented to haue a good opinion of our selues, that we might be extolled amongst men:
Indeed, we Are contented to have a good opinion of our selves, that we might be extolled among men:
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but when it shall be sifted before the maiestie of God, the thing that wée thought to be excellent, hée will make no reckoninge of.
but when it shall be sifted before the majesty of God, the thing that we Thought to be excellent, he will make no reckoning of.
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Let vs learne then, that there is no goodnesse at all in vs:
Let us Learn then, that there is no Goodness At all in us:
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but if there be any, it is because that he hath purged vs with his holy spirit.
but if there be any, it is Because that he hath purged us with his holy Spirit.
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Moreouer, when he saieth, That it shall be after a while, it is to encourage them the more:
Moreover, when he Saith, That it shall be After a while, it is to encourage them the more:
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and not to murmer, and be discouraged when God deferreth his aide: for wee must appoint him no time.
and not to murmer, and be discouraged when God deferreth his aid: for we must appoint him no time.
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And indéede, the time which he taketh is alwaies very short, How so? because hée leaueth vs not one minute of an houre without ayde.
And indeed, the time which he Takes is always very short, How so? Because he Leaveth us not one minute of an hour without aid.
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As for example, let it be, that we are any war, afflicted, and then we call vpon God:
As for Exampl, let it be, that we Are any war, afflicted, and then we call upon God:
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howbeit, he wil not at the first cho•, forthwith deliuer vs, but commonly for the most part, the torment encreaseth:
howbeit, he will not At the First cho•, forthwith deliver us, but commonly for the most part, the torment increases:
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and yet God assisteth vs, because hée comforteth vs. And this shall we verie well perceiue,
and yet God assisteth us, Because he comforts us And this shall we very well perceive,
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when as we fall into the consideration thereof:
when as we fallen into the consideration thereof:
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For what man is able to beare the least griefe that is if God assist him not? By this we see a proofe of his ayde, when as we quaile not.
For what man is able to bear the least grief that is if God assist him not? By this we see a proof of his aid, when as we quail not.
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For as S. Paule saieth, if we haue any tribulation, and doe beare it paciently,
For as S. Paul Saith, if we have any tribulation, and do bear it patiently,
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then we knowe that God aydeth vs. Thus we sée that although God deliuereth vs not foorthwith,
then we know that God aideth us Thus we see that although God Delivereth us not forthwith,
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yet leaueth he not vs euer languishing:
yet Leaveth he not us ever languishing:
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For so long as we are able to say, that we haue life, God promiseth to assist vs against all assalts, and to deliuer vs:
For so long as we Are able to say, that we have life, God promises to assist us against all assaults, and to deliver us:
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howbeit we must warre against all the temptatiōs of our flesh, so long as we are in this world. That is very true:
howbeit we must war against all the temptations of our Flesh, so long as we Are in this world. That is very true:
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But if we looke into the shortnes of our life, shal we finde it to be of any long continuance? No, For, a thousand yeares are as but one day with God.
But if we look into the shortness of our life, shall we find it to be of any long Continuance? No, For, a thousand Years Are as but one day with God.
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If we cōsider thē of this, it wil be no charge vnto vs to abide it all our life long.
If we Consider them of this, it will be no charge unto us to abide it all our life long.
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Let vs now sée, wherefore hée said that it should be within a short time after.
Let us now see, Wherefore he said that it should be within a short time After.
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And so let vs learne to make our profit vpon this place:
And so let us Learn to make our profit upon this place:
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which is, not onely to vnderstand that Iesus Christ spake it to his Apostles, but that it was also spoken to vs. True it is, that we receiue not the holy Ghost in a firie maner:
which is, not only to understand that Iesus christ spoke it to his Apostles, but that it was also spoken to us True it is, that we receive not the holy Ghost in a firy manner:
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and yet this office was not giuen to Iesus Christ in vaine, and we haue also the power thereof:
and yet this office was not given to Iesus christ in vain, and we have also the power thereof:
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neither hath hée taken Baptisme a way with him:
neither hath he taken Baptism a Way with him:
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But euen as hée hath left vs the signe, so likewise is it eftsoones a manifest proofe, that he will alwayes bée present with vs, to make this Sacrament availeable vnto vs by his holie spirite.
But even as he hath left us the Signen, so likewise is it eftsoons a manifest proof, that he will always been present with us, to make this Sacrament available unto us by his holy Spirit.
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And we must also acknowledge, that we are altogether polluted, to the ende we might goe to Iesus Christ,
And we must also acknowledge, that we Are altogether polluted, to the end we might go to Iesus christ,
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and bée made cleane by him.
and been made clean by him.
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In déed, this counsell would neuer come from our selues, and therefore must God, by the admonitions which he hath set downe for that purpose, bring vs to Iesus Christ for the finding out of the trueth of Baptisme.
In deed, this counsel would never come from our selves, and Therefore must God, by the admonitions which he hath Set down for that purpose, bring us to Iesus christ for the finding out of the truth of Baptism.
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And let vs no• be 〈 ◊ 〉 foolish as to thinke that any creature is able to helpe vs:
And let us no• be 〈 ◊ 〉 foolish as to think that any creature is able to help us:
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But let vs goe directly on, to Iesus Christ, and acknowledge him to be wholy ours.
But let us go directly on, to Iesus christ, and acknowledge him to be wholly ours.
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Surely, when it is saide, That he baptizeth, although we sée him, to be far frō vs,
Surely, when it is said, That he baptizeth, although we see him, to be Far from us,
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& aduanced vnto this excellēt maiesty aboue al other creatures: a man would thinke that this might bée an occ•sion for vs to mistrust:
& advanced unto this excellent majesty above all other creatures: a man would think that this might been an occ•sion for us to mistrust:
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but because hée is our brother, wée haue a ready way to come vnto him.
but Because he is our brother, we have a ready Way to come unto him.
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Let vs therefore beléeue that hée will stand to his promise, and that whatsoeuer hée hath said, is vndoubtedly true:
Let us Therefore believe that he will stand to his promise, and that whatsoever he hath said, is undoubtedly true:
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and besides, that it will not bée long too.
and beside, that it will not been long too.
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Wherefore, when wée haue abidden a day, let vs also bée ready to tarrie a moneth,
Wherefore, when we have abidden a day, let us also been ready to tarry a Monn,
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and looke vnto that euerlasting kingdome:
and look unto that everlasting Kingdom:
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and so without doubt, wée shall not onely steppe for ward, but also continue to goe on,
and so without doubt, we shall not only step for ward, but also continue to go on,
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vntil such time as wée haue attained vnto the marke which is set before vs.
until such time as we have attained unto the mark which is Set before us
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And according to this doctrine, let vs fall downe before the face of our good God,
And according to this Doctrine, let us fallen down before the face of our good God,
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and beséech him not to punishe vs for our sinful life past, but so renue vs with his holy spirit,
and beseech him not to Punish us for our sinful life passed, but so renew us with his holy Spirit,
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as that we cease not marching on, vntil such time as we be come vnto this glorie, wherof he hath already giuen vs some taste and féeling.
as that we cease not marching on, until such time as we be come unto this glory, whereof he hath already given us Some taste and feeling.
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And so let vs say, O Almighty God, and heauenly Father. &c.
And so let us say, Oh Almighty God, and heavenly Father. etc.
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The third Sermon of the Ascention. Actes first.
The third Sermon of the Ascension. Acts First.
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6 VVHen they therefore were come together, they asked of him, saying, Lorde, wilte thou at this time restore the kingdome of Israel?
6 When they Therefore were come together, they asked of him, saying, Lord, wilt thou At this time restore the Kingdom of Israel?
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7 And hee saide vnto them, it is not for you to knowe the times and the seasons, which the father hath put in his owne power.
7 And he said unto them, it is not for you to know the times and the seasons, which the father hath put in his own power.
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8 But yee shall receyue power, after that the holy Ghost is come vpon you, and yee shalbee witnesses vnto mee, both in Hierusalem in all Iurie, and in Samaria,
8 But ye shall receive power, After that the holy Ghost is come upon you, and ye shalbe Witnesses unto me, both in Jerusalem in all Jury, and in Samaria,
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and euen vnto the worldes ende.
and even unto the world's end.
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IF wée could enter into the consideration of our weakenesse, whenas God forsaketh vs, we should doe our selues greate good.
IF we could enter into the consideration of our weakness, whenas God Forsaketh us, we should do our selves great good.
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Nowe, vnder this woorde weaknesse, I meane all our vices and imperfections:
Now, under this word weakness, I mean all our vices and imperfections:
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as very féeble thinges, and easily to bée ouercome with euery temptation, according to the corruption and peruersenesse of our grose wits and mindes.
as very feeble things, and Easily to been overcome with every temptation, according to the corruption and perverseness of our grose wits and minds.
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Wherefore, whenas wée shal haue déepely considered of these thinges, wée must pray vnto God,
Wherefore, whenas we shall have deeply considered of these things, we must pray unto God,
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and beséech him to haue an eye to the remedying of all the miseries, wherunto wée are subiect.
and beseech him to have an eye to the remedying of all the misery's, whereunto we Are Subject.
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Thus we sée I say, how wée shal greatly profite our selues, by the consideration of these things.
Thus we see I say, how we shall greatly profit our selves, by the consideration of these things.
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We haue therfore to note the matter which Saint Luke setteth downe héere in this place:
We have Therefore to note the matter which Saint Lycia sets down Here in this place:
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because hée declareth how grosse mynded the Apostles were, hauing béen taught by the space of thrée whole yéeres, from the mouth of our Lorde Iesus Christ all whatsoeuer belonged to their saluation.
Because he Declareth how gross minded the Apostles were, having been taught by the Molle of thrée Whole Years, from the Mouth of our Lord Iesus christ all whatsoever belonged to their salvation.
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Héere then wée sée that they are like vnto young Schollers, as if they had neuer vnderstood one woord of that which was taught them.
Here then we see that they Are like unto young Scholars, as if they had never understood one word of that which was taught them.
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And what is the reason? Forsooth, wée should bée continually vnable to any goodnesse without GOD shoulde firste correct this ignoraunce:
And what is the reason? Forsooth, we should been continually unable to any Goodness without GOD should First correct this ignorance:
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which is a thing that ought greatly to humble vs. And therefore, wée must vnderstand that our hearing of whatsoeuer is saide vnto vs, will bée to no purpose,
which is a thing that ought greatly to humble us And Therefore, we must understand that our hearing of whatsoever is said unto us, will been to no purpose,
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and that because it is spoken as vnto a Blocke, vntil such time as God taketh away the grosnesse of our corrupt nature:
and that Because it is spoken as unto a Block, until such time as God Takes away the grossness of our corrupt nature:
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for els wée shall neuer vnderstand what hée saith vnto vs: by reason his woord is farre beyong our reach.
for Else we shall never understand what he Says unto us: by reason his word is Far beyond our reach.
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Neither néed wée any other proofe to cōdemne the ignorance of the Apostles, thē their own words.
Neither need we any other proof to condemn the ignorance of the Apostles, them their own words.
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For the questiō which they asked Iesus Christ was foolish, & of no valure:
For the question which they asked Iesus christ was foolish, & of no valour:
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but only a superfluous curiosity, whenas they saide vnto him, wilt thou at this time restore ye kingdō of Israel? now by saying, at this time they declared yt they would euē at the first dash, haue come to honor without any more paynes taking,
but only a superfluous curiosity, whenas they said unto him, wilt thou At this time restore you Kingdom of Israel? now by saying, At this time they declared that they would even At the First dash, have come to honour without any more pains taking,
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& whereas they were called to take paines for ye plāting of ye gospel throughout ye world, they wold in no wise away wt yt,
& whereas they were called to take pains for the planting of the gospel throughout you world, they would in no wise away with that,
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but be forth wt filled wt al maner of prosperity, wt was a double fault: besides, whē they spake of the Kingdome, they •ayled also in that:
but be forth with filled with all manner of Prosperity, with was a double fault: beside, when they spoke of the Kingdom, they •ayled also in that:
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For they thought our Lorde Iesus Christ should haue béen an earthly King, and reigne after the manner of worldly Princes:
For they Thought our Lord Iesus christ should have been an earthly King, and Reign After the manner of worldly Princes:
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and so they being neare about him, should take no paine nor haue any harme, but liue honourably with great offices, and in high dignitie.
and so they being near about him, should take no pain nor have any harm, but live honourably with great Offices, and in high dignity.
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And they fayled also in naming of Israel: because they restrained the grace of God to Israel, which hée had promised to all the world.
And they failed also in naming of Israel: Because they restrained the grace of God to Israel, which he had promised to all the world.
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Thus we sée that they spake neuer a word which was not false and erronious. Moreouer, Iesus Christ reproued them with the answere which hée made them:
Thus we see that they spoke never a word which was not false and erroneous. Moreover, Iesus christ reproved them with the answer which he made them:
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and although hée saide not flatly, you are deceiued:
and although he said not flatly, you Are deceived:
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yet, the wordes which hée vsed, declare no lesse, but that hée spake them to their reproofe,
yet, the words which he used, declare no less, but that he spoke them to their reproof,
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when as hée saide, It is not for you to know the times and the seasons, which the Father hath put in his owne power:
when as he said, It is not for you to know the times and the seasons, which the Father hath put in his own power:
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hée reproued them of this fonde curiositie, for where they shoulde haue enquired after some necessarie,
he reproved them of this fond curiosity, for where they should have inquired After Some necessary,
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or profitable matter, their mindes roued at curious thinges, and of no valure.
or profitable matter, their minds roved At curious things, and of no valour.
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Howbéeit we must content our selues with that which it pleaseth God to declare vnto vs,
Howbeit we must content our selves with that which it Pleases God to declare unto us,
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and we cannot doe better then to be ignorant of that which God will not teach vs in the scripture,
and we cannot do better then to be ignorant of that which God will not teach us in the scripture,
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and thus we sée how hee reproueth this their curiositie.
and thus we see how he Reproveth this their curiosity.
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Besides, when hee saide vnto them, Yee shall receiue power after the holy Ghost is come vpon you:
Beside, when he said unto them, Ye shall receive power After the holy Ghost is come upon you:
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Héereby hée shewed them, that they were fooles to aspire so high, as to enquire and seeke after the secretes of God:
Hereby he showed them, that they were Fools to aspire so high, as to inquire and seek After the secrets of God:
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For they were not able to attaine thereto, vntill they had receiued this power from aboue.
For they were not able to attain thereto, until they had received this power from above.
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In déede, they had receiued some portion of the holie Ghost:
In deed, they had received Some portion of the holy Ghost:
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but hee tolde them that it was verie néedfull the same should be encreased in them:
but he told them that it was very needful the same should be increased in them:
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and that it was then, no time to tryumph, but to fight:
and that it was then, no time to triumph, but to fight:
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and they might sée also, that it was not long before it should come to passe.
and they might see also, that it was not long before it should come to pass.
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And afterwarde hée saide, Yee shall be witnesses vnto mee, both in Ierusalem, in all Iewrie,
And afterward he said, Ye shall be Witnesses unto me, both in Ierusalem, in all Jewry,
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and in Samaria, and euen vnto the worldes ende: and in Samaria, and even unto the world's end:
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As if hée shoulde haue saide, you thinke that I shoulde reigne lyke a worldly Prince,
As if he should have said, you think that I should Reign like a worldly Prince,
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but you are deceiued, for my kingdome is spirituall.
but you Are deceived, for my Kingdom is spiritual.
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And thus hée correcteth their last errour, touching their question of the kingdome of Israel, by saying, that the Gospell must be conneied euen to Samaria:
And thus he Correcteth their last error, touching their question of the Kingdom of Israel, by saying, that the Gospel must be conneied even to Samaria:
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For there was great inimitie betwéene the Iewes and the Samaritanes, albeit they were néere neighbours, and agréeed so me what in the principles of religion,
For there was great inimitie between the Iewes and the Samaritans, albeit they were near neighbours, and agreed so me what in the principles of Religion,
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as wée and the Papists doe at this day:
as we and the Papists do At this day:
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For there is a kinde of familiaritie betwéene vs, because we haue the Gospell, and they also say, that they haue it.
For there is a kind of familiarity between us, Because we have the Gospel, and they also say, that they have it.
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The Samaritanes likewise had the same law, with the Iewes, but they had altogether peruerted it,
The Samaritans likewise had the same law, with the Iewes, but they had altogether perverted it,
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euen as the Papists now do: and therefore the hatred was the greater betweene them.
even as the Papists now do: and Therefore the hatred was the greater between them.
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Now, Iesus Christe telleth his Apostles héere, That the Gospel must bée preached to the Samaritanes.
Now, Iesus Christ Telleth his Apostles Here, That the Gospel must been preached to the Samaritans.
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Wée see then that Iesus Christe liuely reproueth their errors, and bringeth them into the right way.
We see then that Iesus Christ lively Reproveth their errors, and brings them into the right Way.
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This must wée apply to our owne vse:
This must we apply to our own use:
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and in the first place, if the Apostles were so grosse minded, as wée may sée very well, this vice was not in them alone,
and in the First place, if the Apostles were so gross minded, as we may see very well, this vice was not in them alone,
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but it is also in vs. And therefore let vs looke vpon this as in a glasse, that it is not enough that we bée preached vnto,
but it is also in us And Therefore let us look upon this as in a glass, that it is not enough that we been preached unto,
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but God must also inlighten vs, & make a way for his worde that it might enter into vs,
but God must also inlighten us, & make a Way for his word that it might enter into us,
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and open also the eyes of our mindes, that wée may bée able to comprehend his wil:
and open also the eyes of our minds, that we may been able to comprehend his will:
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for els our hearing will bée to no purpose, and without profite. And therefore let vs beséeche God to graunt vs his grace to vnderstand his will:
for Else our hearing will been to no purpose, and without profit. And Therefore let us beseech God to grant us his grace to understand his will:
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or els wée shall remaine in our beast linesse stil. Héere wée sée what wée are to note in the first place of this Scripture.
or Else we shall remain in our beast linesse stil. Here we see what we Are to note in the First place of this Scripture.
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Now, for the faultes which the Apostles cōmitted in their question, we must consider of them, by the reprochfull answere which Iesus Christ maketh them.
Now, for the Faults which the Apostles committed in their question, we must Consider of them, by the reproachful answer which Iesus christ makes them.
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In the first place we sée, that wée our selues haue experience euen of our selues, how curious we are.
In the First place we see, that we our selves have experience even of our selves, how curious we Are.
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And now let vs sée whether we are giuen to desire such thinges as are necessary & méete for vs. Surely no,
And now let us see whither we Are given to desire such things as Are necessary & meet for us Surely no,
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for, if we be told twise of a thing, we thinke it doth but breake our braine.
for, if we be told twice of a thing, we think it does but break our brain.
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Againe, if an harde matter, yea & such a thing as in déed is most necessary to be vnderstood, be told vs in two words, we thinke it euen enough.
Again, if an harden matter, yea & such a thing as in deed is most necessary to be understood, be told us in two words, we think it even enough.
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What an inconstancie is this in vs, not to settle our mindes vpon necessary things? But if we should heare a sort of tales, lyes,
What an inconstancy is this in us, not to settle our minds upon necessary things? But if we should hear a sort of tales, lies,
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and things nothing worth, ho, wee would neuer bée weary of hearing of them all the day and night long.
and things nothing worth, ho, we would never been weary of hearing of them all the day and night long.
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And thus we sée yt our minds are so toyish, as that we haue no care of any necessary things:
And thus we see that our minds Are so toyish, as that we have no care of any necessary things:
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but are desirous of all vaine and vnprofitable matter:
but Are desirous of all vain and unprofitable matter:
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yea, and to speake of any good and profitable thing, it is (as wée say) lost labour.
yea, and to speak of any good and profitable thing, it is (as we say) lost labour.
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Héere wée may perceiue, how wée ought to bestow al our life time, to wit, to consider of the grace that God hath giuen vs, in sending of vs Iesus Christ to make vs wise:
Here we may perceive, how we ought to bestow all our life time, to wit, to Consider of the grace that God hath given us, in sending of us Iesus christ to make us wise:
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for this wisedome stretcheth it selfe through heauen and earth.
for this Wisdom Stretcheth it self through heaven and earth.
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And this is it whereof S. Paule speaketh to the Ephesians, when he maketh mention of length, bredth, heigth, and depth:
And this is it whereof S. Paul speaks to the Ephesians, when he makes mention of length, breadth, heighth, and depth:
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That is to say, that so farrefooth as our mindes are able to reache, we should giue our selues more and more to vnderstande the loue which Iesus Christ hath shewed vs, in bestowing of vs his welbeloued Sonne Iesus Christ.
That is to say, that so farrefooth as our minds Are able to reach, we should give our selves more and more to understand the love which Iesus christ hath showed us, in bestowing of us his well-beloved Son Iesus christ.
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After this sort (as I haue saide) must wée bestow our time:
After this sort (as I have said) must we bestow our time:
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and yet if we be but preached vnto, one halfe houre, wée thinke it ouer long.
and yet if we be but preached unto, one half hour, we think it over long.
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Whereby we sée howe wandring minded wée are to all vayne and vnprofitable thinges: and therein take all our delight and pleasure.
Whereby we see how wandering minded we Are to all vain and unprofitable things: and therein take all our delight and pleasure.
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But if there bée any matter in question that might confirme and stay vs, or that wée bée tolde of thinges that shall come vnto vs, wée will neuer hearken to that,
But if there been any matter in question that might confirm and stay us, or that we been told of things that shall come unto us, we will never harken to that,
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but our minde will foorthwith be turned cleane away, wandring too and fro, building (as wée say) castles in the ayre:
but our mind will forthwith be turned clean away, wandering too and from, building (as we say) Castles in the air:
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so that hée which hath Goods, thinketh neither of his possessions, nor of his riches,
so that he which hath Goods, Thinketh neither of his possessions, nor of his riches,
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and hée that hath none, will continue and abide like a senslesse bruite beast, and neuer once thinke vpon that which is spoken vnto him.
and he that hath none, will continue and abide like a senseless bruit beast, and never once think upon that which is spoken unto him.
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Behold I pray you how closely we are linked to this vice, and there is no man,
Behold I pray you how closely we Are linked to this vice, and there is no man,
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but is condemned before God thereof.
but is condemned before God thereof.
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And although wée sée that the Apostles were curious to vnderstande of thinges which appertayned nothing vnto them,
And although we see that the Apostles were curious to understand of things which appertained nothing unto them,
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yet let not vs be busie to condēne them in it, but let vs know that there is matter ynough in vs to condemne our selues.
yet let not us be busy to condemn them in it, but let us know that there is matter enough in us to condemn our selves.
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Séeing then wée know this to bée so common a fault, euery of vs ought to withdraw his mind from being so fantasticall,
Seeing then we know this to been so Common a fault, every of us ought to withdraw his mind from being so fantastical,
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and not wittingly, be so toy headed, but let vs apply our minds, to vnderstand whatsoeuer it pleaseth God liberally to bestow vpon vs from out of the knowledge of his counsell, and hold vs there:
and not wittingly, be so toy headed, but let us apply our minds, to understand whatsoever it Pleases God liberally to bestow upon us from out of the knowledge of his counsel, and hold us there:
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and let vs diligently weigh the saying that is héere set downe.
and let us diligently weigh the saying that is Here Set down.
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It is not for you to know the times and seasons, which the father, hath put in his owne power. It is not for you to know the times and seasons, which the father, hath put in his own power.
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Now this saying ought to bridle vs and pull vs backe at once, from al curiositie,
Now this saying ought to bridle us and pull us back At once, from all curiosity,
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yea and although our nature would pricke vs to goe on, yet ought wée to draw backe,
yea and although our nature would prick us to go on, yet ought we to draw back,
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and vnderstand what Solomon saieth, that hée which goeth about to seeke out the secretes of God, shall bée oppressed with his glory.
and understand what Solomon Saith, that he which Goes about to seek out the secrets of God, shall been oppressed with his glory.
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And therefore if wée be such curious searchers, hée will make vs right well feele, that hée spake not this in vayne. And Therefore if we be such curious searchers, he will make us right well feel, that he spoke not this in vain.
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Wherefore let not vs goe beyond this reach: but let vs looke what it is that hée forbiddeth vs to searche after:
Wherefore let not us go beyond this reach: but let us look what it is that he forbiddeth us to search After:
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That which the Father hath put in his owne power. That which the Father hath put in his own power.
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Now héere might rise a questiō, to wit, whether the father hath put in his owne power, Winter,
Now Here might rise a question, to wit, whither the father hath put in his own power, Winter,
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and Summer, and the rule of all times, and seasons? Yea, it is true.
and Summer, and the Rule of all times, and seasons? Yea, it is true.
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It should séeme then, that his meaning is, that wée ought not to make enquiry after these thinges.
It should seem then, that his meaning is, that we ought not to make enquiry After these things.
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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:
No not so, for that is not the thing which the father hath in his own power, whereof Iesus christ spoke unto his Apostles, that it is not for them to know of it:
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but hée spake of thinges which hée reserued a part vnto himselfe, and the knowledge of which, is cléerely forbidden vs:
but he spoke of things which he reserved a part unto himself, and the knowledge of which, is clearly forbidden us:
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and therefore not for vs to know of it. Now hée hath declared vnto vs, the thinges which come by order of nature:
and Therefore not for us to know of it. Now he hath declared unto us, the things which come by order of nature:
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that winter must bée cold, and Summer whot.
that winter must been cold, and Summer hot.
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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,
For if we have any great cold in Summer, let us understand that such a perverting of the order of nature comes by reason of our Sins,
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and that for the horriblenesse of them wée iustly deserue, that all thinges shoulde bée turned out of course:
and that for the horribleness of them we justly deserve, that all things should been turned out of course:
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Howbeit God ceaseth not to helpe all those things.
Howbeit God ceases not to help all those things.
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So thē, since God hath declared this vnto vs, hée hath not reserued it, to himselfe alone.
So them, since God hath declared this unto us, he hath not reserved it, to himself alone.
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For hée would not haue vs to imagine his power to bée a superfluous power:
For he would not have us to imagine his power to been a superfluous power:
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but the thing which hée would not haue vs know, hée so kéepeth backe, as that wée shall neuer bée able to vnderstand it.
but the thing which he would not have us know, he so Keepeth back, as that we shall never been able to understand it.
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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:
This saying then of Iesus christ, it is not for you to know the times & seasons which the Father hath put in his own power is as much as if he had said, Been contented with that which I have said unto you, and hold you there:
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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:
For if you would enter into disputation with him to inquire After that which he would not have you know, It would turn to your confusion:
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séeyng hée hath not spared to let you vnderstande, whatsoeuer hee thought to bée méete for you to knowe.
seeing he hath not spared to let you understand, whatsoever he Thought to been meet for you to know.
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Nowe, if wée woulde goe beyonde this, this were, as a man would say to set our selues against him.
Now, if we would go beyond this, this were, as a man would say to Set our selves against him.
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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,
Let us see then what we Are to note out of this place, to wit, we must Learn to submit and keep our selves within a compass and not seek After that which God would not have us know,
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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:
and diligently understand and search to know, whatsoever he would have us for to Learn. And over and beside all this, let us not been too too inquisitive and say, Why is this: and Wherefore is that:
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But let vs take héede of such curiousnesse, as of a deadly Plague.
But let us take heed of such curiousness, as of a deadly Plague.
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Now, this can no man doe, without euery of vs violently striueth against his owne nature:
Now, this can no man do, without every of us violently strives against his own nature:
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for we are naturally inclined to such foolishnesse, as to leaue the principall matter which is most necessary for vs,
for we Are naturally inclined to such foolishness, as to leave the principal matter which is most necessary for us,
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and to occupie our heads about that which is neither necessary nor profitable, but onely foolish and vaine curiousnesse:
and to occupy our Heads about that which is neither necessary nor profitable, but only foolish and vain curiousness:
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as euery of vs for our own part sheweth himself ▪ As for example:
as every of us for our own part shows himself ▪ As for Exampl:
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behold, wée haue the Gospell, the very fountaine of all wisedome, which teacheth vs to beléeue in God, to runne onely to him,
behold, we have the Gospel, the very fountain of all Wisdom, which Teaches us to believe in God, to run only to him,
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and cal vpon him, to the end we might fight against all our carnall affections, to submit our selues wholy obedient vnto him.
and call upon him, to the end we might fight against all our carnal affections, to submit our selves wholly obedient unto him.
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Loe, this is the very meaning of our Lord, throughout all the Scripture.
Loe, this is the very meaning of our Lord, throughout all the Scripture.
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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:
Now, we think this to been but a small matter to understand, & every of us seeketh to stick unto such things as God would not have us know:
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wée woulde faine contruoll our Lorde:
we would feign contruoll our Lord:
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and wee thinke hee had doone better, if hée had doone otherwise, Marke, how it fareth with vs. And therefore as I haue said,
and we think he had done better, if he had done otherwise, Mark, how it fareth with us And Therefore as I have said,
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If we would put this doctrine in practise, and not bée curious, wée must euery of vs brydle his nature,
If we would put this Doctrine in practice, and not been curious, we must every of us bridle his nature,
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because it driueth vs into such imaginations whereby, man is not contented to consider of God in the creation of the world,
Because it Driveth us into such Imaginations whereby, man is not contented to Consider of God in the creation of the world,
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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,
although these works therein Are enough wherewith to satisfy us But what? We forget even those his works which he wrought for our redemption (a work without length, depth, breadth,
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and heigth) and goe about to enquire why God so greatly busied himselfe in the creation of the worlde, séeing it is not yet seuen thousand yéeres since it was made.
and heighth) and go about to inquire why God so greatly busied himself in the creation of the world, seeing it is not yet seuen thousand Years since it was made.
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But let vs note, that before God created the worlde, hée had made Hell to throwe suche curious searchers into.
But let us note, that before God created the world, he had made Hell to throw such curious searchers into.
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And surely hée had great reason in it:
And surely he had great reason in it:
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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,
for over and beside, that this curiosity of entering into such thoughts is worthy reprehension, what a boldness is this to lift our selves up against GOD, in lifting up our selves against his works,
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as though wée thought them not to bee good?
as though we Thought them not to be good?
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We sée therefore that we must content our selues with the things which God hath giuen vs to vnderstand:
We see Therefore that we must content our selves with the things which God hath given us to understand:
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for although we haue beheld them all our lyfe long, yet haue we not haue had time inough to vnderstand ye least part of them.
for although we have beheld them all our life long, yet have we not have had time enough to understand you least part of them.
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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.
And let every man know, that he must obey whatsoever Iesus christ hath said, and not inquire After that which the Father hath reserved to himself, to wit, the things which Are not declared by his word.
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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,
Hereby, we see that he shows us our uncapableness, which he more and more confirmeth in this that follows, saying, But you shall receive power,
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after the holy ghost is come vpon you: After the holy ghost is come upon you:
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and then shall you be better able to vnderstand the thing whiche God hath declared vnto you.
and then shall you be better able to understand the thing which God hath declared unto you.
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In this, Iesus Christ aduiseth vs, that wee doo rashly in enquiring to vnderstand farther of any thing,
In this, Iesus christ adviseth us, that we do rashly in inquiring to understand farther of any thing,
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then God declareth vnto vs For it is as if wée who haue no winges, would flye beyond the Moone:
then God Declareth unto us For it is as if we who have no wings, would fly beyond the Moon:
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séeing that if wée knew our state, wée would be very warie how wée aduaunced our selues as wée are wonted to doo.
seeing that if we knew our state, we would be very wary how we advanced our selves as we Are wonted to do.
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And héerein we are diligently to note this saying, The power of the holy ghost comming vpon you:
And herein we Are diligently to note this saying, The power of the holy ghost coming upon you:
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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.
Which is as much as if he had said, understand ye poor and miserable wretches, What you Are, what Spirit have you to understand so high things? how is it possible for these things to enter into you.
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Learne therefore to humble your selues rather, and acknowledge your ignorance, and pray vnto God.
Learn Therefore to humble your selves rather, and acknowledge your ignorance, and pray unto God.
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In summe, wée haue héere a generall aduertisment, that whiles God leaueth vs to our owne wittes, we are as bruitishe as maye be,
In sum, we have Here a general advertisement, that while God Leaveth us to our own wits, we Are as bruitishe as may be,
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and the least thing in the world will dull vs:
and the least thing in the world will dull us:
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so that wee shall not be able to vnderstand the least percell of scripture, although it be handeled before vs péecemeale.
so that we shall not be able to understand the least percell of scripture, although it be handled before us piecemeal.
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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.
And Therefore this understanding must come from God, who of his mere Goodness bestoweth it upon us For although we have the Scriptures expounded unto us, it is none otherwise then as if the Sun shined upon us, being stark blind.
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Wherfore, there remaineth nothing for vs, but to beséech the Lorde to helpe our ignoraunce.
Wherefore, there remains nothing for us, but to beseech the Lord to help our ignorance.
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Let vs now come to the seconde errour, which is, they woulde haue bene honorable at the first,
Let us now come to the seconde error, which is, they would have be honourable At the First,
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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:
and beside they would have lived according to their hearts desire without any pains taking. Now, this is a fault which is Common unto us all:
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for there is neuer a man in the worlde but desireth to reigne with Iesus Christe in that euerlasting kingdome which he hath promised:
for there is never a man in the world but Desires to Reign with Iesus Christ in that everlasting Kingdom which he hath promised:
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But when we are tolde of the bearing of his Crosse, and of fightinge against Satan, the world,
But when we Are told of the bearing of his Cross, and of fighting against Satan, the world,
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and our owne flesh, when we are tolde of this, I say, wée would gladly draw our selues out of the heape.
and our own Flesh, when we Are told of this, I say, we would gladly draw our selves out of the heap.
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Wherfore wée are so much the rather to consider of this place, to witte, that if we would be partakers of the benefits of Iesus Christ, wee must euen in this lyfe set our hand to the labor.
Wherefore we Are so much the rather to Consider of this place, to wit, that if we would be partakers of the benefits of Iesus christ, we must even in this life Set our hand to the labour.
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Would wée bée conquerours with him? let vs thē fight whiles wée are in the warres.
Would we been conquerors with him? let us them fight while we Are in the wars.
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And if we would be partakers of al his benefits we must abide all the miseries which he will haue vs beare in this world.
And if we would be partakers of all his benefits we must abide all the misery's which he will have us bear in this world.
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For as Saint Paul saith, if we bee partakers of his sufferinges, we shall also be partakers of his ioyes. For as Saint Paul Says, if we be partakers of his sufferings, we shall also be partakers of his Joys.
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Behold, Iesus Christ now sitteth in his glorious throne, into whose hande all things are put:
Behold, Iesus christ now Sitteth in his glorious throne, into whose hand all things Are put:
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But how behaued hée himselfe in this world before he came to it? what numbers of afflictions suffered he? surely he was so afflicted,
But how behaved he himself in this world before he Come to it? what numbers of afflictions suffered he? surely he was so afflicted,
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as that his life was thought to be accursed: for, he was continually tormented all his life longe:
as that his life was Thought to be accursed: for, he was continually tormented all his life long:
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and in the ende, wée sée that he suffered the most cruell death, that was possibly to be deuised,
and in the end, we see that he suffered the most cruel death, that was possibly to be devised,
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and that which is more, it séemed that God his father had forsaken him, in that he suffered him to be thus condemned by the world.
and that which is more, it seemed that God his father had forsaken him, in that he suffered him to be thus condemned by the world.
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Héere then we are to consider, that if we entend to enter into this immortall glory, wee must beare his crosse in this present lyfe.
Here then we Are to Consider, that if we intend to enter into this immortal glory, we must bear his cross in this present life.
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Now, we coulde be very well contented to beare a litle blame for him.
Now, we could be very well contented to bear a little blame for him.
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But we would not step one foote forewarde to abide to be hated, despised, and afflicted.
But we would not step one foot forward to abide to be hated, despised, and afflicted.
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And yet this must wee doo because it is not in vs to chaunge the inviolable order, which God hath sette downe.
And yet this must we do Because it is not in us to change the inviolable order, which God hath Set down.
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We would bee glad to know what is done in heauen, but we would not hold the way thither,
We would be glad to know what is done in heaven, but we would not hold the Way thither,
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and surely God hath not placed vs héere belowe, but to the ende to serue Iesus Christ in this worlde, that we might be partakers of his glory,
and surely God hath not placed us Here below, but to the end to serve Iesus christ in this world, that we might be partakers of his glory,
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after yt wee haue with might and maine resisted all the assaultes whiche were attempted against vs,
After that we have with might and main resisted all the assaults which were attempted against us,
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for the withdrawing of vs from him.
for the withdrawing of us from him.
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But if we haue a desire to know what is done in heauen, and will not holde the way thither, it is very mockery.
But if we have a desire to know what is done in heaven, and will not hold the Way thither, it is very mockery.
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Wee must therefore, looke whereunto God hath called vs, and wee shall finde that hee hath called vs to fight,
we must Therefore, look whereunto God hath called us, and we shall find that he hath called us to fight,
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and it is so harde a matter for vs to ouercome these combates as that wee shall haue no leysure to occupie our selues to séeke after vaine and curious thinges which serue vs to no purpose:
and it is so harden a matter for us to overcome these combats as that we shall have no leisure to occupy our selves to seek After vain and curious things which serve us to no purpose:
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but let it suffice vs that we haue this worde which sheweth vs which way to holde.
but let it suffice us that we have this word which shows us which Way to hold.
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Now, héere are two things wherwith Iesus Christ correcteth the curiositie of his Apostles:
Now, Here Are two things wherewith Iesus christ Correcteth the curiosity of his Apostles:
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to wit, he telleth thē, that they must discerne of the thing which they haue to doe.
to wit, he Telleth them, that they must discern of the thing which they have to do.
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Loe here I say, is the way whereby to correct this faulte whereunto we are enclined:
Loe Here I say, is the Way whereby to correct this fault whereunto we Are inclined:
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to wit, we must looke vnto the thing which God teacheth vs by his worde:
to wit, we must look unto the thing which God Teaches us by his word:
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and then if we shall be very diligent héerein, we shal surely be quit of this fault, of béeing ouer foole hardie and curious.
and then if we shall be very diligent herein, we shall surely be quit of this fault, of being over fool hardy and curious.
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First of all, they haue the promises which Iesus Christ made them: The holie Ghost shall come vpon you:
First of all, they have the promises which Iesus christ made them: The holy Ghost shall come upon you:
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As if he shoulde haue saide, Bee you contented with that which God meaneth to send you.
As if he should have said, be you contented with that which God means to send you.
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And therefore let vs learne, that when our nature tickleth vs, to cast away our fond presumption,
And Therefore let us Learn, that when our nature tickleth us, to cast away our found presumption,
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and hold vs to the promises of GOD, and acknowledge and say, Loe wherunto it is that we must sticke, let vs then be contented herewith,
and hold us to the promises of GOD, and acknowledge and say, Lo whereunto it is that we must stick, let us then be contented herewith,
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& féed and refresh vs with it.
& feed and refresh us with it.
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And besides, wée haue the commaundements of God to leade vs to vnderstand what he wil haue vs to doe.
And beside, we have the Commandments of God to lead us to understand what he will have us to do.
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When then wee knowe all this, wée shall haue no leysure to roame ouer the fieldes:
When then we know all this, we shall have no leisure to roam over the fields:
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But wée shall finde roome ynough in the high way:
But we shall find room enough in the high Way:
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yea euen to flye when there were any thing spoken of which hée commaunded vs. Which thing wée shoulde more easily vnderstand,
yea even to fly when there were any thing spoken of which he commanded us Which thing we should more Easily understand,
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if we knewe that the woorde of God were the phisicke that coulde amend this curiositie.
if we knew that the word of God were the physic that could amend this curiosity.
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Howe is that? Beholde that GOD promiseth to assist vs in this present life: and Iesus Christ likewise hath taught vs to desire our daily bread.
Howe is that? Behold that GOD promises to assist us in this present life: and Iesus christ likewise hath taught us to desire our daily bred.
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But what of all this? yet is not this the principall poynt: for hée extendeth his hand euen to the bruite beastes and féedeth them.
But what of all this? yet is not this the principal point: for he extendeth his hand even to the bruit beasts and feedeth them.
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And therefore it were nothing for vs to looke into:
And Therefore it were nothing for us to look into:
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But our principall matter is, to taste his mercie, knowing that hée hath compassion vpon most miserable wretched sinners,
But our principal matter is, to taste his mercy, knowing that he hath compassion upon most miserable wretched Sinners,
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and woulde not haue vs perishe in our follies, but stretcheth foorth his hande to pull vs out of them,
and would not have us perish in our follies, but Stretcheth forth his hand to pull us out of them,
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and therefore let vs trust vnto it.
and Therefore let us trust unto it.
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And besides, hee calleth vs vnto euerlasting life with Iesus Christ & promiseth vs that we shalbée vnited to him.
And beside, he calls us unto everlasting life with Iesus christ & promises us that we shall united to him.
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Séeing then we haue all these promises, let euery of vs acquainte himselfe with the same both morning and eueninge,
Seeing then we have all these promises, let every of us acquaint himself with the same both morning and evening,
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and let it bee our wisdome.
and let it be our Wisdom.
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And besides, wée haue his commaundementes whereunto wée must cleaue, & not bée bée smeared with superstition,
And beside, we have his Commandments whereunto we must cleave, & not been been smeared with Superstition,
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and let euerye man forsake him selfe, and liue to together in loue and charitie one with another, soberly, chastly, humblye, and honestly:
and let every man forsake him self, and live to together in love and charity one with Another, soberly, chastely, humbly, and honestly:
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and be pure & cleane from all the filthinesse of the flesh: loe héere a generall rule.
and be pure & clean from all the filthiness of the Flesh: lo Here a general Rule.
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Moreouer, in them euery man is taught his perticular lesson.
Moreover, in them every man is taught his particular Lesson.
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For firste the Husbande is taught to vnderstande what loue hee ought to beare vnto his wife,
For First the Husband is taught to understand what love he ought to bear unto his wife,
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and the wife her dutie towardes her Husband: and either of them are aduertised what instruction they ought to giue vnto their Children.
and the wife her duty towards her Husband: and either of them Are advertised what instruction they ought to give unto their Children.
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Moreouer, the Maiestrates are taught their lessons, and the Minister of the worde theirs.
Moreover, the Magistrates Are taught their Lessons, and the Minister of the word theirs.
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To be short, this is a perfect docttrine accomplished in all poynts, where euery man is so sufficientlye instructed, that no man can be ignoraunt of his charge and duty.
To be short, this is a perfect Doctrine accomplished in all points, where every man is so sufficiently instructed, that no man can be ignorant of his charge and duty.
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And thus we sée what we haue to note:
And thus we see what we have to note:
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And therefore, if euery man apply himself héereunto as he ought, without doubt hee shall haue no leasure to royle ouer the féeldes.
And Therefore, if every man apply himself hereunto as he ought, without doubt he shall have no leisure to roil over the fields.
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Moreouer, if wée be such royling roges, surely it is a signe that we neuer vnderstood the principall point of our saluation,
Moreover, if we be such roiling roges, surely it is a Signen that we never understood the principal point of our salvation,
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nor yet how to bée the Disciples of our Lorde Iesus Christ.
nor yet how to been the Disciples of our Lord Iesus christ.
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And thus we may be able to reproue these curious questioners, and saye vnto them, freind,
And thus we may be able to reprove these curious questioners, and say unto them, friend,
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because you are so full of fryuelous questions, surelye you neuer yet vnderstood the effect of your Baptisme:
Because you Are so full of fryuelous questions, surely you never yet understood the Effect of your Baptism:
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for by it you should acknowledge the forsaking of your selfe, but you could now be wel pleased that God would giue you leaue to wander whether you lust your selfe:
for by it you should acknowledge the forsaking of your self, but you could now be well pleased that God would give you leave to wander whither you lust your self:
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well, goe your waies and study of these questions, and an hundred yeares hence they shall be disputed of.
well, go your ways and study of these questions, and an hundred Years hence they shall be disputed of.
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Wherefore wée ought to bée so much the rather dilligent, thus to think, marke whereunto God calleth vs:
Wherefore we ought to been so much the rather diligent, thus to think, mark whereunto God calls us:
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to witte, that we might vnderstande, wherein the hope of our saluation consisteth, and besides, let vs beséeche him that hée would haue mercy vpon vs,
to wit, that we might understand, wherein the hope of our salvation Consisteth, and beside, let us beseech him that he would have mercy upon us,
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and that we might also learne to amend our liues. And héereunto must wee bende all our wit and force:
and that we might also Learn to amend our lives. And hereunto must we bend all our wit and force:
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and when wée shall stande in doubte to bée drawne this way and that, wee must altogether endeuour our selues to haue a regard to our consciences,
and when we shall stand in doubt to been drawn this Way and that, we must altogether endeavour our selves to have a regard to our Consciences,
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and then is Iesus Christe our Phisition, who is able to remedy vs.
and then is Iesus Christ our physician, who is able to remedy us
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And according to this doctrine, let vs fal down before the Maiestie of our good God,
And according to this Doctrine, let us fall down before the Majesty of our good God,
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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,
and acknowledge our offences, beseeching him not to Remember our life passed, but to give us warning thereof, to the end that we being ashamed of our selves, it would please him so to govern us,
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as that after this life wée might reigne also with him, And so let vs say, O Almightie God, and heauenly father, &c.
as that After this life we might Reign also with him, And so let us say, Oh Almighty God, and heavenly father, etc.
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The fourth Sermon of the Ascention. Acts first.
The fourth Sermon of the Ascension. Acts First.
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9 AND when he had spoken these thinges, while they beheld, hee was taken vp an high,
9 AND when he had spoken these things, while they beheld, he was taken up an high,
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and a cloude receiued him vp out of their sight,
and a cloud received him up out of their sighed,
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10 And while they looked vp stedfastly towarde heauen, as he went, behold two men stood by them in white apparrell.
10 And while they looked up steadfastly toward heaven, as he went, behold two men stood by them in white apparel.
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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.
11 Which also said, ye men of Galilee, why stand you gazing up into heaven, This same Iesus which is taken up from you into heaven, shall so come even as you have seen him go into heaven.
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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 we have At this time to handle the matter which S. Lycia Here sets down, of the Apostles beholding of the Ascension of our Lord Iesus into heaven.
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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:
Now, it is not enough for us that we know the history, but we Are also to note that he sets down this as a chief Article of our Faith:
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and surely the Articles of our faith are not onely profitable, but also necessary for our saluation.
and surely the Articles of our faith Are not only profitable, but also necessary for our salvation.
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Howbeit wée shall neuer profite our selues greatly by the Ascention of our Lorde, without we know it to be true in déede.
Howbeit we shall never profit our selves greatly by the Ascension of our Lord, without we know it to be true in deed.
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And therefore Saint Luke saith, that the Apostles sawe him ascend:
And Therefore Saint Lycia Says, that the Apostles saw him ascend:
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and saith besides, that they abode stil gazing there vntill such time as they were told that they must tarry no longer,
and Says beside, that they Abided still gazing there until such time as they were told that they must tarry no longer,
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but returne to Ierusalem to doe their office as was commanded them, vntill the iudgement day.
but return to Ierusalem to do their office as was commanded them, until the judgement day.
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Thus we sée what he saith of the Ascention of our Lorde, to the end it might not be called againe into question.
Thus we see what he Says of the Ascension of our Lord, to the end it might not be called again into question.
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Very true it is, that is saide, that they are blessed which haue beléeued, and not séene.
Very true it is, that is said, that they Are blessed which have believed, and not seen.
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Wherefore, wée must beléeue this Ascention rather then if wée had séene it:
Wherefore, we must believe this Ascension rather then if we had seen it:
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for since the Apostles see it, and tell vs of it, it is not for vs any whit to doubt thereof.
for since the Apostles see it, and tell us of it, it is not for us any whit to doubt thereof.
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Let vs nowe come, to the wordes of S. Luke, That a clowd receiued him vp out of their sight.
Let us now come, to the words of S. Lycia, That a cloud received him up out of their sighed.
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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.
Now, Here might a question be asked, why the heavens opened not, that the Apostles might have seen the glorious estate of our Lord Iesus.
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But there was great reason, why they should loose the sight of him, by meane of a cloude:
But there was great reason, why they should lose the sighed of him, by mean of a cloud:
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because our Lord knoweth well enough our condition, and therefore for the correcting of our high minds, it is good we should be restrained.
Because our Lord Knoweth well enough our condition, and Therefore for the correcting of our high minds, it is good we should be restrained.
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Yea verily, for if the Apostles had séene into heauen, wée woulde haue taken occasion thereby to haue growne hautie:
Yea verily, for if the Apostles had seen into heaven, we would have taken occasion thereby to have grown haughty:
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as wée sée in déede we are thereto ouermuch giuen.
as we see in deed we Are thereto overmuch given.
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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.
For we Are too too mad headed, and without modesty, to desire to understand even those secrets of God, which he would not have us to know.
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And therefore it was expedient that this clowde shoulde be betwéene them and him.
And Therefore it was expedient that this cloud should be between them and him.
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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.
By this then we Are let to understand, that we must be humbled, and not be so arrogant as to ascend up into the heavens to search After the works of the Lord.
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And this instruction are we to learne by this place. Now, it is saide that there appeared two Angels:
And this instruction Are we to Learn by this place. Now, it is said that there appeared two Angels:
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but Saint Luke calleth them men, according to the common maner of the Scripture:
but Saint Lycia calls them men, according to the Common manner of the Scripture:
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For because Angels are naturally spirituall, wee cannot sée them, except they shewe themselues in some visible shape.
For Because Angels Are naturally spiritual, we cannot see them, except they show themselves in Some visible shape.
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Wée sée now the reason why our Lorde would from the beginning haue them appeare in mens shapes:
We see now the reason why our Lord would from the beginning have them appear in men's shapes:
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Howbeit he left alwaies som token with them that they might bée knowne to be Angels.
Howbeit he left always Some token with them that they might been known to be Angels.
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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.
For if we understand them to be only as Mortal men, we would never do them that honour which unto them appertained, which would derogate from the giving credit unto their message.
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And therefore God alwaies set a marke on them, that we might know them. For beholde, why it is héere saide, that they were clad in white apparrell:
And Therefore God always Set a mark on them, that we might know them. For behold, why it is Here said, that they were clad in white apparel:
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and in the resurrection also of Iesus Christe they appeared in white garments.
and in the resurrection also of Iesus Christ they appeared in white garments.
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Héerein then the mind of our Lord was to declare that wée should reuerently receiue them, and vndoubtedly credite their message.
Herein then the mind of our Lord was to declare that we should reverently receive them, and undoubtedly credit their message.
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Thus, I say, we sée, why S. Luke heere sayth, that they were apparrelled in white garments.
Thus, I say, we see, why S. Lycia Here say, that they were appareled in white garments.
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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:
Now we Are Here to note all the Circumstances of this matter, for God would not have any one of them to be lost, nor yet overslipped:
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such is his infinite wisedome ouer all the worlde.
such is his infinite Wisdom over all the world.
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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,
If the Angels then, have such a Majesty in their appearance unto us, what shall we say of the glorious appearing of our good God? For, the brightness of God his glorious Majesty, is not only as the brightness of the Sun,
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but farre excelling the brightnesse of an hundred thousand Sunnes, if they shoane héere all at once in ye world.
but Far excelling the brightness of an hundred thousand Suns, if they shoane Here all At once in you world.
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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,
So then, whenas we see that the Angels should be so precious unto us, as that we should so wonderfully Reverence them, we must Consider what the Majesty of God is to been spoken of,
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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.
yea even the very thinking of him, should cause us marvelously to worship him, and acknowledge our selves to be no body, in respect of him, who is majesty it self.
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And thus wée sée what is meāt by the speaking of the maiestie of Angels,
And thus we see what is meant by the speaking of the majesty of Angels,
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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:
although they appear but in men's shapes? Now let us come to their speech, Ye men of Galilee (say they) why stand ye gazing up into heaven? It is commonly Thought that the Apostles were Here called Galileans by Way of reproach:
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for wée sée that the Galileans were of no greate estimation in the world And therfore this was the opiniō that went of thē,
for we see that the Galileans were of no great estimation in the world And Therefore this was the opinion that went of them,
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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.
as if the Angels should have said, Oh the miserable blockheads, know you not that as he is ascended up into heaven, that so he shall also come again? Howbeit you perceive not why this was thus spoken, and in this sense.
c-acp cs dt n2 vmd vhi vvn, uh dt j n2, vvb pn22 xx d c-acp pns31 vbz vvn a-acp p-acp n1, cst av pns31 vmb av vvi av? a-acp pn22 vvb xx c-crq d vbds av vvn, cc p-acp d n1.
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And therefore, let vs vnderstand, that the angels called the Apostles galileans, because they were taken to be such,
And Therefore, let us understand, that the Angels called the Apostles Galileans, Because they were taken to be such,
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& Iesus Christ was also so called:
& Iesus christ was also so called:
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and when ye Disciples should haue béen accused to be of ye company of Iesus Christ, it was asked thē, Are not you also of Galilée:
and when you Disciples should have been accused to be of the company of Iesus christ, it was asked them, are not you also of Galilée:
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And sithēce ye 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:
And since the death of our Lord Iesus, the wicked have used this saying, as may be perceived by the wicked Apostate Iulian, who At his death said, Thou hast overcome me Oh Galilean:
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being angry and dispited with Iesus Christ, because he felt that hée had ouercome him.
being angry and despited with Iesus christ, Because he felt that he had overcome him.
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And so were the Apostles called héere Galileans, because they were taken, for those countrie men.
And so were the Apostles called Here Galileans, Because they were taken, for those country men.
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Moreouer, it is not without cause that the Angels héere reproue them:
Moreover, it is not without cause that the Angels Here reprove them:
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For they knewe that Iesus Christe should ascend into heauen, because he had many times foretold them,
For they knew that Iesus Christ should ascend into heaven, Because he had many times foretold them,
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and also said vnto them, It is expedient for you that I depart hence, For if I goe not away, the comforter wil not come vnto you:
and also said unto them, It is expedient for you that I depart hence, For if I go not away, the comforter will not come unto you:
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but if I depart, I wil send him vnto you.
but if I depart, I will send him unto you.
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And therfore it must néeds be that they had forgotten it, séeing they stoode gazing vp into heauen, to sée the issue thereof.
And Therefore it must needs be that they had forgotten it, seeing they stood gazing up into heaven, to see the issue thereof.
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For (as I haue already said) he had told them that it was expedient that he shoulde depart from them,
For (as I have already said) he had told them that it was expedient that he should depart from them,
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and had also foretolde them that he must reigne, and that they shoulde serue him, héere in the meane time.
and had also foretold them that he must Reign, and that they should serve him, Here in the mean time.
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Hée had likewise foretold them that he must sit at the right hand of God his Father, to make intercession for all the faithfull:
He had likewise foretold them that he must fit At the right hand of God his Father, to make Intercession for all the faithful:
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but they rightly shewed that they had cleane forgotten whatsoeuer hée had so oftentimes manifested vnto them.
but they rightly showed that they had clean forgotten whatsoever he had so oftentimes manifested unto them.
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Now, this their ignorance should serue vs for a good aduertisement: For this was not spoken only for their cause, but for ours also.
Now, this their ignorance should serve us for a good advertisement: For this was not spoken only for their cause, but for ours also.
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And therefore let vs marke the saying of the Angels, that we might vnderstand what cōmoditie redoundeth to vs by the ascending of Iesus Christ.
And Therefore let us mark the saying of the Angels, that we might understand what commodity redoundeth to us by the ascending of Iesus christ.
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But as touching this saying, That he shoulde come, euen as they had seene him goe vp into heauen, That declareth that we must not loo•e for him héere belowe,
But as touching this saying, That he should come, even as they had seen him go up into heaven, That Declareth that we must not loo•e for him Here below,
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but when hee shall come to iudge the world.
but when he shall come to judge the world.
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And therefore, if wée will séeke for him now, wée must doe it by faith, which surpasseth all mens vnderstanding.
And Therefore, if we will seek for him now, we must do it by faith, which Surpasses all men's understanding.
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This then is the first point of this place that is worthie the obseruation.
This then is the First point of this place that is worthy the observation.
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For since we naturally haue our mindes setled héere belowe, it would goe very hardly with vs,
For since we naturally have our minds settled Here below, it would go very hardly with us,
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if wée superstitiously bent not our selues, whenas wée shoulde heare the Ascension of our Lorde Iesus Christe spoken of.
if we superstitiously bent not our selves, whenas we should hear the Ascension of our Lord Iesus Christ spoken of.
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And in déede, wee sée that this is already come to passe, For although hée be ascended into heauen,
And in deed, we see that this is already come to pass, For although he be ascended into heaven,
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and that it is written, that hee shall come downe héere below euen as hée was seene to ascende,
and that it is written, that he shall come down Here below even as he was seen to ascend,
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yet are there greate numbers of suche as call them selues Christians, who haue not ceased looking for him héere on earth.
yet Are there great numbers of such as call them selves Christians, who have not ceased looking for him Here on earth.
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So that, it hath come thus to passe, that they seeke for Iesus Christe in bread and wine, close him vp in a Pipe, carry him hither & thither,
So that, it hath come thus to pass, that they seek for Iesus Christ in bred and wine, close him up in a Pipe, carry him hither & thither,
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and play with him as they would play with a Puppet.
and play with him as they would play with a Puppet.
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And from whence came these superstitions, but because our nature is like a s•one heere on earth? Nowe when I say that we are giuen to be altogether earthly minded, it is because wee would eftsoones draw god and whatsoeuer knowledge we haue of him, to vs,
And from whence Come these superstitions, but Because our nature is like a s•one Here on earth? Now when I say that we Are given to be altogether earthly minded, it is Because we would eftsoons draw god and whatsoever knowledge we have of him, to us,
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and make him like vnto our selues.
and make him like unto our selves.
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Wée see then by experience, that we would haue Iesus Christe continually in the flesh with vs:
We see then by experience, that we would have Iesus Christ continually in the Flesh with us:
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But wee see on the other side that the Angels would put vs beside such speculations,
But we see on the other side that the Angels would put us beside such speculations,
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for they said, yée men of Galilée, why stand yee gazing vp into heauen.
for they said, the men of Galilée, why stand ye gazing up into heaven.
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In very déede, if wée wil séeke for our Lorde Iesus, we must lift vp our mindes vnto heauen,
In very deed, if we will seek for our Lord Iesus, we must lift up our minds unto heaven,
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but we must not séek for him after our owne mindes and vnderstandings, and therefore faith must at this present beare rule ouer vs. For, doe not we know, that faith surmounteth all mens reason? Neither haue wée suche a benefit by inheritance,
but we must not seek for him After our own minds and understandings, and Therefore faith must At this present bear Rule over us For, do not we know, that faith surmounteth all men's reason? Neither have we such a benefit by inheritance,
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but it is a grace giuen vs of God to amend our nature. Wée must then séeke for our Lorde Iesus but not with our eyes, eares, feete,
but it is a grace given us of God to amend our nature. We must then seek for our Lord Iesus but not with our eyes, ears, feet,
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nor handes, But it is faith that muste supply all our wantes.
nor hands, But it is faith that must supply all our Wants.
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Euen so, whenas wee shall haue rightly vnderstoode this place, we shalbe sufficiently fenced agaynst all popish fātasies, where they say by a peece of bread, Behold héere is God:
Eve so, whenas we shall have rightly understood this place, we shall sufficiently fenced against all popish fantasies, where they say by a piece of bred, Behold Here is God:
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& thinke he may be closed vp like a Puppet, Wee shall, I say, be sufficiently fenced against them,
& think he may be closed up like a Puppet, we shall, I say, be sufficiently fenced against them,
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whenas we vnderstand, that it is said, that we must not seek for him according to a natural mans reason, but by faith.
whenas we understand, that it is said, that we must not seek for him according to a natural men reason, but by faith.
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Moreouer, wee are admonished, not to slacke the raines to superstition, and thinke that we cannot haue God corporally with vs. And because we haue béen continually infected with this vice, wee ought the more wisely to beware of this point.
Moreover, we Are admonished, not to slack the reins to Superstition, and think that we cannot have God corporally with us And Because we have been continually infected with this vice, we ought the more wisely to beware of this point.
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Wee see that the Iewes said vnto Aaron, Make vs Gods to goe before vs. See howe wee woulde haue GOD to bee with vs, that wee myght handle him, we see that the Iewes said unto Aaron, Make us God's to go before us See how we would have GOD to be with us, that we might handle him,
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and make sporte with him? Let vs therefore consider of this place, that wee might bee armed agaynst this vice:
and make sport with him? Let us Therefore Consider of this place, that we might be armed against this vice:
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For, although Iesus Christe hath shewed himselfe vnto vs, and is our brother, yet can wee not comprehende him but by faith:
For, although Iesus Christ hath showed himself unto us, and is our brother, yet can we not comprehend him but by faith:
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neither must we, when he offereth himselfe vnto vs, imagine of him according to our fantasie.
neither must we, when he Offereth himself unto us, imagine of him according to our fantasy.
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Moreouer, since we knowe that hée is ascended into this heauenly glory. Let vs marke why he is there.
Moreover, since we know that he is ascended into this heavenly glory. Let us mark why he is there.
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Let vs in the first place remember vs of that which is said, That he is not entred into the holy place made with mans handes, but that he is in heauen,
Let us in the First place Remember us of that which is said, That he is not entered into the holy place made with men hands, but that he is in heaven,
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and therevpon maketh intercession for vs vnto God his Father:
and thereupon makes Intercession for us unto God his Father:
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so that whensoeuer we pray vnto God, hée will not heare vs, with out Iesus Christ were there in our name:
so that whensoever we pray unto God, he will not hear us, with out Iesus christ were there in our name:
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& being there, hée is our Intercessour, and is the cause that our praiers come vnto him,
& being there, he is our Intercessor, and is the cause that our Prayers come unto him,
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and that they are hearde, euen as though we our selues were priueledged, to speake our mindes,
and that they Are heard, even as though we our selves were privileged, to speak our minds,
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and powre out our heartes before God.
and pour out our hearts before God.
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And this is it which wée reade in the Epistle to the Hebrewes, That as the high Priest entred into the Sanctuary for all men.
And this is it which we read in the Epistle to the Hebrews, That as the high Priest entered into the Sanctuary for all men.
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Euen so, since Iesus Christe is in heauen, wée shoulde bée certaine and sure, that hée maketh intercession for vs. For,
Eve so, since Iesus Christ is in heaven, we should been certain and sure, that he makes Intercession for us For,
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when the high Prieste entred into the Sanctuary, hée had vpon his head the names of the children of Israell,
when the high Priest entered into the Sanctuary, he had upon his head the names of the children of Israel,
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and before him hée had twelue stones, which signified the twelue Tribes of Israell:
and before him he had twelue stones, which signified the twelue Tribes of Israel:
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which declared, that although hée went in alone, yet hee did it for all the rest.
which declared, that although he went in alone, yet he did it for all the rest.
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Since then Iesus Christe is entred into heauen, and beareth vs there, although wee bee, as it were bruite beastes:
Since then Iesus Christ is entered into heaven, and bears us there, although we be, as it were bruit beasts:
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and carrieth vs also before him, to declare that he hath vs in his heart:
and Carrieth us also before him, to declare that he hath us in his heart:
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we must not then pray vnto God doubtingly, but be assured that our praiers shall alwaies be acceptable vnto him,
we must not then pray unto God doubtingly, but be assured that our Prayers shall always be acceptable unto him,
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because Iesus Christe speaketh vnto him for vs.
Because Iesus Christ speaks unto him for us
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Now, if this had béene before time throughly vnderstood, there had not béen such stoare of Superstition in Popery.
Now, if this had been before time thoroughly understood, there had not been such stoare of Superstition in Popery.
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For, what is the cause that they haue so many Patrones? Why runne they so faste vnto the Virgin Mary? Forsooth,
For, what is the cause that they have so many Patroness? Why run they so fast unto the Virgae Marry? Forsooth,
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because they neuer vnderstood wherefore it was that Iesus Christe ascended into heauen, For if they had knowne yt hée had ascended to bée our Intercessour, they would neuer haue saide that they had béen vnworthie to haue offered vp their prayers vnto God:
Because they never understood Wherefore it was that Iesus Christ ascended into heaven, For if they had known that he had ascended to been our Intercessor, they would never have said that they had been unworthy to have offered up their Prayers unto God:
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and therfore had néede of Aduocates:
and Therefore had need of Advocates:
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But they had knowne yt since Iesus Christ is there in our name, and in our behalfe, wée might there haue accesse vnto him, without either Patrones or Aduocates.
But they had known that since Iesus christ is there in our name, and in our behalf, we might there have access unto him, without either Patroness or Advocates.
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And this wee haue to vnderstande in the first place.
And this we have to understand in the First place.
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Moreouer, hée ascended, to the end that sitting at the right hand of God his Father, he might gouerne the worlde:
Moreover, he ascended, to the end that sitting At the right hand of God his Father, he might govern the world:
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and so gouerneth it, as that he alwayes assisteth his faithfull ones, and hath a special care ouer them.
and so Governs it, as that he always assisteth his faithful ones, and hath a special care over them.
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Now, if Iesus Christ had continually abode with vs, ouer and besides that we had béen more giuen to superstition, hée had not had the power to haue had all thinges vnder his subiection.
Now, if Iesus christ had continually Abided with us, over and beside that we had been more given to Superstition, he had not had the power to have had all things under his subjection.
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In déede hée might haue had it:
In deed he might have had it:
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But we speake not nowe of him, but according to that order which hée hath set downe in his Gospell.
But we speak not now of him, but according to that order which he hath Set down in his Gospel.
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And to say the trueth, it were a foolishe kinde of reasoning to say, that otherwise hee had not béen able to haue done either this thing or that, because his power is infinite.
And to say the truth, it were a foolish kind of reasoning to say, that otherwise he had not been able to have done either this thing or that, Because his power is infinite.
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But yet he saide after his resurrection, that God had giuen him all power and authoritie:
But yet he said After his resurrection, that God had given him all power and Authority:
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and this is also our beliefe, That hee sitteth at the right hande of God his Father Almightie.
and this is also our belief, That he Sitteth At the right hand of God his Father Almighty.
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What? is the meaning héere of this, that hée hath a seat, and sitteth in it? No, no ▪ But this is it, that hée is an assistant vnto God, as his Lieuetenaunt.
What? is the meaning Here of this, that he hath a seat, and Sitteth in it? No, no ▪ But this is it, that he is an assistant unto God, as his Lieutenant.
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For, if wée woulde stande before the glorious Maiestie of God, we shoulde bée crushed to powder:
For, if we would stand before the glorious Majesty of God, we should been crushed to powder:
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but because wée might come vnto him, wée haue for vs there Iesus Christ, vnto whom hée hath giuen all thinges in subiection both in heauen and earth.
but Because we might come unto him, we have for us there Iesus christ, unto whom he hath given all things in subjection both in heaven and earth.
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And although our Lord Iesus had from eternitie all power, yet wée saide not, that hée sitteth at the right hande of God,
And although our Lord Iesus had from eternity all power, yet we said not, that he Sitteth At the right hand of God,
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vntill such time as we saide that he was ascended into heauen. Wée sée then that he had this preheminence ouer all, after that he was ascended.
until such time as we said that he was ascended into heaven. We see then that he had this pre-eminence over all, After that he was ascended.
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And héere wee haue to note, that the principalitie which Iesus Christe had, is for vs:
And Here we have to note, that the principality which Iesus Christ had, is for us:
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because hée hath no néede of it himselfe, séeing hée is euerlasting with the Father.
Because he hath no need of it himself, seeing he is everlasting with the Father.
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But what? hée is at the right hande of God in our nature, And it is to this end, that wée might bée assured wée shall take no harme being vnder his protection.
But what? he is At the right hand of God in our nature, And it is to this end, that we might been assured we shall take no harm being under his protection.
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In very déed, hée is wel cōtented that our fleshe shoulde bée troubled, and that wée shoulde bée wrapped in many miseries:
In very deed, he is well contented that our Flesh should been troubled, and that we should been wrapped in many misery's:
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But what then? Hee is alwayes ready to stretch foorth his hande to helpe vs:
But what then? He is always ready to stretch forth his hand to help us:
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and let vs be assured, that although wée abide it for a time, yet in the ende it shall turne to our benefite.
and let us be assured, that although we abide it for a time, yet in the end it shall turn to our benefit.
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This then is it that we must vnderstand, when we heare his ascension spoken of.
This then is it that we must understand, when we hear his Ascension spoken of.
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Euen so, since he is ascended into heauen for vs, let vs note, that we ought not to feare any thing so long as we are in this world.
Even so, since he is ascended into heaven for us, let us note, that we ought not to Fear any thing so long as we Are in this world.
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Surely, wée are subiect to so many miseries, as that it is lamentable to sée our estate (for we are more then miserable:) and yet wee must not be abashed for all that nor yet regarde our owne persons,
Surely, we Are Subject to so many misery's, as that it is lamentable to see our estate (for we Are more then miserable:) and yet we must not be abashed for all that nor yet regard our own Persons,
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but wée must haue a respect to our head, who is alredy in Heauen, and saye,
but we must have a respect to our head, who is already in Heaven, and say,
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although I be weake, yet beholde Iesus Christ is stronge inough to make mée stand vpright:
although I be weak, yet behold Iesus christ is strong enough to make me stand upright:
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although I be féeble, yet loe, Iesus Christ is my force:
although I be feeble, yet lo, Iesus christ is my force:
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and although I bee full of miseries, yet is Iesus Christ in immortall glorye, and looke what hée hath, shall one day be mine,
and although I be full of misery's, yet is Iesus christ in immortal glory, and look what he hath, shall one day be mine,
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and I shall bee partaker of all his benefites. True it is, that the Deuill is called the Prince of this worlde:
and I shall be partaker of all his benefits. True it is, that the devil is called the Prince of this world:
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but what then? yet Iesus Christ keepeth hym short: because hée is King both of heauen and earth.
but what then? yet Iesus christ Keepeth him short: Because he is King both of heaven and earth.
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Beholde the Deuils that are aboue in the ayre who warre against vs:
Behold the Devils that Are above in the air who war against us:
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but what of al that? Iesus Christ reigneth aboue them all, and directeth all our fight:
but what of all that? Iesus christ Reigneth above them all, and directeth all our fight:
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and therefore we ought not to doubt of victory.
and Therefore we ought not to doubt of victory.
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I am héere subiect to such a number of changes, as might euen take a way my courage:
I am Here Subject to such a number of changes, as might even take a Way my courage:
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but what then? Beholde, the sonne of God is my head, in whom there is no chaunge,
but what then? Behold, the son of God is my head, in whom there is no change,
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and therefore I must trust to that.
and Therefore I must trust to that.
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Thus wee sée what a regarde wée must haue vnto his ascension, and make it profitable vnto our selues.
Thus we see what a regard we must have unto his Ascension, and make it profitable unto our selves.
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Let vs now come to the saying of the Angels, yee shall see him come downe from heauen,
Let us now come to the saying of the Angels, ye shall see him come down from heaven,
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euen as you haue seene him goe vp: even as you have seen him go up:
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meaning that wée should not looke for him, vntill he come to the day of iudgement.
meaning that we should not look for him, until he come to the day of judgement.
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Now, this shoulde not onely plucke all superstition vp by the rootes out of vs, but also draw vs to heauen vnto him.
Now, this should not only pluck all Superstition up by the roots out of us, but also draw us to heaven unto him.
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Howbeit wee haue already saide, that we must not séeke for him but by Faith.
Howbeit we have already said, that we must not seek for him but by Faith.
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And since it is so, let vs harken to the saying of Saint Paule to the Collossians, Séeing Christ Iesus your head dwelleth in Heauen, in whom is all your lyfe, it is méete that your affection should bée on thinges aboue, although your bodies be héere.
And since it is so, let us harken to the saying of Saint Paul to the Colossians, Seeing christ Iesus your head dwells in Heaven, in whom is all your life, it is meet that your affection should been on things above, although your bodies be Here.
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Wherefore, since wée know Iesus Christ to be aboue, wée must learne to forsake the world, and be vnited to him.
Wherefore, since we know Iesus christ to be above, we must Learn to forsake the world, and be united to him.
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There is a great space betwixt him and vs:
There is a great Molle betwixt him and us:
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& therefore it were impossible for vs to be ioyned together except we should vse the meane which S. Paule telleth vs, which is, to mortefye these earthlye members:
& Therefore it were impossible for us to be joined together except we should use the mean which S. Paul Telleth us, which is, to mortefye these earthly members:
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as, Fornication, vncleannesse, couetousnes, gluttonie, pride, enuy, and al such like:
as, Fornication, uncleanness, covetousness, gluttony, pride, envy, and all such like:
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would we be partakers of this Ascension? Then must we not separate our selues frō him.
would we be partakers of this Ascension? Then must we not separate our selves from him.
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But how should we be ioyned vnto him? Forsooth, wee must mortifie these earthly members,
But how should we be joined unto him? Forsooth, we must mortify these earthly members,
p-acp q-crq vmd pns12 vbi vvn p-acp pno31? uh, pns12 vmb vvi d j n2,
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and all other thinges that holde vs héere belowe.
and all other things that hold us Here below.
cc d j-jn n2 cst vvb pno12 av p-acp.
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Some are geuen to vncleannesse, some to reuenge, some to gluttonie, and other some to certaine other vices.
some Are given to uncleanness, Some to revenge, Some to gluttony, and other Some to certain other vices.
d vbr vvn p-acp n1, d p-acp n1, d p-acp n1, cc j-jn d p-acp j j-jn n2.
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Now then, as faith looketh vpward, euen so must our affections follow, to the end we might forsake the world,
Now then, as faith looks upward, even so must our affections follow, to the end we might forsake the world,
av av, c-acp n1 vvz av-j, av av vmb po12 n2 vvi, p-acp dt n1 pns12 vmd vvi dt n1,
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and al other things whatsoeuer which may any way hinder vs from béeing vnited vnto our head.
and all other things whatsoever which may any Way hinder us from being united unto our head.
cc d j-jn n2 r-crq r-crq vmb d n1 vvb pno12 p-acp vbg vvn p-acp po12 n1.
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Héere wée sée what is meant by this saying, That he will come in such sort as he was seene to goe vp into Heauen, to the end wée might learne héereby to ioyne vnto him with al the affections of our heart.
Here we see what is meant by this saying, That he will come in such sort as he was seen to go up into Heaven, to the end we might Learn hereby to join unto him with all the affections of our heart.
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By this, ye Angels had no pretence nor colour to speake either of the apparrel of Iesus Christ, eyther yet of anie other things:
By this, you Angels had no pretence nor colour to speak either of the apparel of Iesus christ, either yet of any other things:
p-acp d, pn22 n2 vhd dx n1 ccx n1 pc-acp vvi d pp-f dt n1 pp-f np1 np1, av-d av pp-f d j-jn n2:
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as many fantastical braynes doe, séeking after things neyther requisite nor yet profitable to saluation:
as many fantastical brains do, seeking After things neither requisite nor yet profitable to salvation:
c-acp d j n2 vdb, vvg p-acp n2 av-dx j ccx av j p-acp n1:
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But the spéech of the Angels was to this purpose, to shew that he would come in visible maner.
But the speech of the Angels was to this purpose, to show that he would come in visible manner.
cc-acp dt n1 pp-f dt n2 vbds p-acp d n1, pc-acp vvi cst pns31 vmd vvi p-acp j n1.
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As if they should haue said vnto the Apostles, it gréeueth you that your maister is taken from out of your company:
As if they should have said unto the Apostles, it Grieveth you that your master is taken from out of your company:
c-acp cs pns32 vmd vhi vvn p-acp dt n2, pn31 vvz pn22 cst po22 n1 vbz vvn p-acp av pp-f po22 n1:
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howbeit let not ye gréeue you:
howbeit let not you grieve you:
a-acp vvb xx pn22 vvi pn22:
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because you shall sée him come againe in such immortal glorie, as yée now sée him.
Because you shall see him come again in such immortal glory, as the now see him.
c-acp pn22 vmb vvi pno31 vvi av p-acp d j n1, c-acp pn22 av vvi pno31.
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Nowe the Papistes haue other pretie childish subtleties, saying, that their GOD is in their masse,
Now the Papists have other pretty childish subtleties, saying, that their GOD is in their mass,
av dt njp2 vhb j-jn j j n2, vvg, cst po32 np1 vbz p-acp po32 n1,
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and and make such sport with him there, euen as they lust.
and and make such sport with him there, even as they lust.
cc cc vvi d n1 p-acp pno31 a-acp, av c-acp pns32 vvb.
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Indéed say they, it is very true that Iesus Christ wil come visibly and manifestly, to iudgement:
Indeed say they, it is very true that Iesus christ will come visibly and manifestly, to judgement:
av vvb pns32, pn31 vbz av j cst np1 np1 vmb vvi av-j cc av-j, p-acp n1:
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But yet say they, at this present he commeth closely and couertly. Surely, he commeth daylie vnto vs:
But yet say they, At this present he comes closely and covertly. Surely, he comes daily unto us:
cc-acp av vvb pns32, p-acp d n1 pns31 vvz av-j cc av-j. np1, pns31 vvz j p-acp pno12:
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and it is not for nothing, that the Scripture saith the GOD visiteth vs:
and it is not for nothing, that the Scripture Says the GOD Visiteth us:
cc pn31 vbz xx p-acp pix, cst dt n1 vvz dt np1 vvz pno12:
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and it is also wel said of vs, that the Gospel is a testimonie of his presence.
and it is also well said of us, that the Gospel is a testimony of his presence.
cc pn31 vbz av av vvn pp-f pno12, cst dt n1 vbz dt n1 pp-f po31 n1.
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But let vs marke how it is that hée dwelleth with vs. Indéed, S. Paule saith, that he dwelleth in vs by faith.
But let us mark how it is that he dwells with us Indeed, S. Paul Says, that he dwells in us by faith.
p-acp vvb pno12 vvi c-crq pn31 vbz cst pns31 vvz p-acp pno12 av, n1 np1 vvz, cst pns31 vvz p-acp pno12 p-acp n1.
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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 Therefore let us not give place unto our foolish dolteries, but understand it according to the meaning of S. Paul, saying, Know the not that you Are the Temple of the living GOD, which dwells in you? And so as God is invisibly every where,
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and in all thinges, euen so Iesus Christ communicateth himselfe with vs.
and in all things, even so Iesus christ Communicateth himself with us
cc p-acp d n2, av av np1 np1 vvz px31 p-acp pno12
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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.
And Therefore, when we Are united to him, our Souls Are fed with the very substance of his body (although he be in heaven) but it is through the operation of faith & of the holy Ghost.
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For Iesus Christ commeth not downe corporally.
For Iesus christ comes not down corporally.
p-acp np1 np1 vvz xx a-acp av-j.
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Wherfore, the papists are doltishly ignorant, when they say that he commeth closely ▪ and hydeth himselfe vnder the bread and wine, playing bo péepe.
Wherefore, the Papists Are doltishly ignorant, when they say that he comes closely ▪ and Hideth himself under the bred and wine, playing Bo peep.
q-crq, dt n2 vbr av-j j, c-crq pns32 vvb cst pns31 vvz av-j ▪ cc vvz px31 p-acp dt n1 cc n1, vvg zz vvi.
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Nowe since we know the meaning of these wordes, let vs apply them to our vse:
Now since we know the meaning of these words, let us apply them to our use:
av c-acp pns12 vvb dt n1 pp-f d n2, vvb pno12 vvi pno32 p-acp po12 n1:
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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,
we have said that the Angels promised the Apostles (Because they should not think that they had lost his presence) that like as they had seen him ascend into heaven,
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euen so hee shoulde come downe agayne.
even so he should come down again.
av av pns31 vmd vvi a-acp av.
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7021
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 yt he should come againe to gather vs together,
For, what should his descending, and the suffering of his death and passion, do us good if we hoped not to see him again? But seeing it was promised us that he should come again to gather us together,
p-acp, r-crq vmd po31 j-vvg, cc dt n1 pp-f po31 n1 cc n1, vdb pno12 j cs pns12 vvd xx pc-acp vvi pno31 av? p-acp vvg pn31 vbds vvn pno12 pn31 pns31 vmd vvi av pc-acp vvi pno12 av,
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& 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:
& unite us to himself, what a notable Comfort is this for us And Therefore this was not spoken only in the behalf of the Apostles, but also for our behoof:
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and herein resteth our comfort, that although we are separated from him a great long distance of,
and herein rests our Comfort, that although we Are separated from him a great long distance of,
cc av vvz po12 n1, cst cs pns12 vbr vvn p-acp pno31 dt j j n1 pp-f,
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yet wil he shew himselfe for our redemption.
yet will he show himself for our redemption.
av vmb pns31 vvi px31 p-acp po12 n1.
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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.
And Therefore we may boldly lift up our Heads, and overcome whatsoever griefs may come unto us By this we may very well judge whither we believe in Iesus christ or not.
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For when we heare it said, that he wil come againe, and then reioyce at it,
For when we hear it said, that he will come again, and then rejoice At it,
p-acp c-crq pns12 vvb pn31 vvd, cst pns31 vmb vvi av, cc av vvb p-acp pn31,
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and féele his comming in our heartes, it is a token that we haue a true beliefe in him.
and feel his coming in our hearts, it is a token that we have a true belief in him.
cc vvi po31 n-vvg p-acp po12 n2, pn31 vbz dt n1 cst pns12 vhb dt j n1 p-acp pno31.
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7028
But contrariwise, if wée stande in doubte of that day, and haue a mynde to put it of,
But contrariwise, if we stand in doubt of that day, and have a mind to put it of,
p-acp av, cs pns12 vvb p-acp n1 pp-f d n1, cc vhb dt n1 pc-acp vvi pn31 pp-f,
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if it were possible, this is a true token of our infidelitie.
if it were possible, this is a true token of our infidelity.
cs pn31 vbdr j, d vbz dt j n1 pp-f po12 n1.
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Wée sée then, that faith at this day is very rare to bee founde in all the worlde.
We see then, that faith At this day is very rare to be found in all the world.
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7031
For, to heare the day of his comming spoken of, should bée a greate comforte to vs:
For, to hear the day of his coming spoken of, should been a great Comfort to us:
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7032
because it is the day of our redemption, as Paule to the Romanes saith. Howbeit there are very few that beléeue it.
Because it is the day of our redemption, as Paul to the Romans Says. Howbeit there Are very few that believe it.
c-acp pn31 vbz dt n1 pp-f po12 n1, c-acp np1 p-acp dt njp2 vvz. a-acp pc-acp vbr av d cst vvb pn31.
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7033
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 if we be sorry and grieved to hear it spoken that that day will come, is this a token that we hope Iesus christ to be our Redeemer? Surely our redemption was purchased by his death:
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7034
but yet when wee shall be ridde of this bodie, no doubte of it wee shall then bee ridde of the bondage of sinne.
but yet when we shall be rid of this body, no doubt of it we shall then be rid of the bondage of sin.
cc-acp av c-crq pns12 vmb vbi vvn pp-f d n1, dx n1 pp-f pn31 pns12 vmb av vbi vvn pp-f dt n1 pp-f n1.
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7035
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,
Lo, what an acceptable thing death should be unto us Howbeit, Because the universal redemption shall not be until the latter day, we ought to groan,
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7036
as all the Creatures grone looking for that day, because they are subiect to corruption by reason of our sinnes,
as all the Creatures groan looking for that day, Because they Are Subject to corruption by reason of our Sins,
c-acp d dt n2 vvb vvg p-acp d n1, c-acp pns32 vbr j-jn p-acp n1 p-acp n1 pp-f po12 n2,
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7037
and desire to bée deliuered thereof.
and desire to been Delivered thereof.
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7038
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:
We see then that heaven and earth, and all the rest of the Creatures within them, do desire the appearing of our Lord Iesus christ:
pns12 vvb av d n1 cc n1, cc d dt n1 pp-f dt n2 p-acp pno32, vdb vvi dt vvg pp-f po12 n1 np1 np1:
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7039
and shall not wee be more ashamed, if wée haue no greater desire of his comming,
and shall not we be more ashamed, if we have no greater desire of his coming,
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7040
then in sensible beastes? For wée, haue not onely the knowledge which God hath giuen vs,
then in sensible beasts? For we, have not only the knowledge which God hath given us,
av p-acp j n2? c-acp pns12, vhb xx av-j dt n1 r-crq np1 vhz vvn pno12,
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7041
as mortall men, but hée hath also giuen vs an vnderstanding to wishe and desire his comming.
as Mortal men, but he hath also given us an understanding to wish and desire his coming.
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7042
And therefore, this is a verie notable true signe of infidelitie, when as wée haue no desire to sée that day:
And Therefore, this is a very notable true Signen of infidelity, when as we have no desire to see that day:
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7043
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.
and beside, if we rear not up our Heads so often as we hear this saying pronounced, we sufficiently declare that we have no faith in christ Iesus.
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7044
Moreouer, as the faythfull are comforted by this sentence, euen so must the wicked féele an inward feare of this comming.
Moreover, as the faithful Are comforted by this sentence, even so must the wicked feel an inward Fear of this coming.
av, c-acp dt j vbr vvn p-acp d n1, av av vmb dt j vvi dt j n1 pp-f d n-vvg.
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7045
And although they make a iest at it, yet doeth feare and trembling possesse their heartes:
And although they make a jest At it, yet doth Fear and trembling possess their hearts:
cc cs pns32 vvb dt n1 p-acp pn31, av vdz vvi cc j-vvg vvb po32 n2:
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7046
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, is this:
which is this, that our Lord Iesus putteth them over unto his judgement. And the reason why many men take Iesus christ for their Judge, is this:
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7047
because they haue no will to receiue him, when as God his meaning is, to giue them him to be their Redéemer.
Because they have no will to receive him, when as God his meaning is, to give them him to be their Redeemer.
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7048
In verie déede, there are a number which at this day, make but a laughing game thereat:
In very deed, there Are a number which At this day, make but a laughing game thereat:
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7049
yet shall they neither will nor choose, but feele his heauy hande whom they had persed.
yet shall they neither will nor choose, but feel his heavy hand whom they had pierced.
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7050
For there are some suche men, vnto whom if the iudgement of God be named, that wil answere and say,
For there Are Some such men, unto whom if the judgement of God be nam, that will answer and say,
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7051
Well Syr well, we shall be sure to sée him, but not vntill hée come.
Well Sir well, we shall be sure to see him, but not until he come.
av n1 av, pns12 vmb vbi j pc-acp vvi pno31, cc-acp xx c-acp pns31 vvb.
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7052
As certeine of my gentle scoffers, scoffed here vpon Tuesday last past, who not onely made light account,
As certain of my gentle scoffers, scoffed Here upon Tuesday last passed, who not only made Light account,
p-acp j pp-f po11 j n2, vvd av p-acp np1 ord vvd, r-crq xx av-j vvn j n1,
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7053
and set them selues against God in the Tauernes, but also made a muster héere, of their impyetie and shamelesnesse:
and Set them selves against God in the Taverns, but also made a muster Here, of their impyetie and shamelessness:
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7054
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,
and Because they would show them selves to be like the most impudent whores of the Stews, they Come and scoffed At God and his word,
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7055
euen in the Church, in the presence of all his faythfull.
even in the Church, in the presence of all his faithful.
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7056
Well let them scoffe at him and spare not, yet shall they féele him, I say, whom they had pearsed.
Well let them scoff At him and spare not, yet shall they feel him, I say, whom they had pierced.
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And let them be sure that he will come, yea that he will come, For he is not ascended vp into heauen, to suffer ye wicked ones to scoffe at him,
And let them be sure that he will come, yea that he will come, For he is not ascended up into heaven, to suffer you wicked ones to scoff At him,
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but that hee will surely be reuenged of them: and kéepeth a register of all their scoffes and scornes.
but that he will surely be revenged of them: and Keepeth a register of all their scoffs and scorns.
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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.
And since they will not willingly come to a reckoning, they shall neither will nor choose but receive judgement with their Father's and Brother's, the Devils.
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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:
Now, since this Doctrine is Delivered unto us for our instruction let us in God's name Learn to humble our selves, and worship Iesus christ:
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for since he is Prince and Gouernour of the Angels, whom they obey, let vs follow them for company.
for since he is Prince and Governor of the Angels, whom they obey, let us follow them for company.
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And besides, let vs be well assured, that we may boldly pray vnto him, since hée standdeth for vs before God his Father.
And beside, let us be well assured, that we may boldly pray unto him, since he standeth for us before God his Father.
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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.
Moreover, let us Comfort our selves, if At this day we suffer much, and let us look for that day of the Lord, whereat our Lord Iesus hath promised to be, to unite us unto him self.
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And according to this holie doctrine, Let vs fall downe before the Maiestie of our good God,
And according to this holy Doctrine, Let us fallen down before the Majesty of our good God,
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and acknowledge our offences, beséeching him that he will not suffer vs to walter our selues continually a sleape in them,
and acknowledge our offences, beseeching him that he will not suffer us to walter our selves continually a sleep in them,
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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,
but awake us and unite us unto his Son, And since he hath called us to the knowledge of him, that it would please him to grant us the grace to profit our selves therein,
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(29) sermon (DIV2)
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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.
until such time as we been brought to that perfection, whereunto he calls us And so let us all say, Oh Almighty God, & heavenly father, etc.
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(29) sermon (DIV2)
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The first Sermon of the descending of the holie Ghost. Actes. second.
The First Sermon of the descending of the holy Ghost. Acts. second.
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1 ANd when the day of Pentecost or Whitsontide was come, they were all with one accord, in one place.
1 ANd when the day of Pentecost or Whitsuntide was come, they were all with one accord, in one place.
crd cc c-crq dt n1 pp-f np1 cc np1 vbds vvn, pns32 vbdr d p-acp crd n1, p-acp crd n1.
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2 And sodainly there came a sounde from heauen, as it had been the comming of a mightie winde,
2 And suddenly there Come a sound from heaven, as it had been the coming of a mighty wind,
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and it filled all the house where they were sitting. 3 And there appeared vnto them clouen tongues, like as they had been of fyre,
and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues, like as they had been of fire,
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and it sate vpon each one of them.
and it sat upon each one of them.
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4 And they were all filled with the holie Ghost, and began to speake with other tongues,
4 And they were all filled with the holy Ghost, and began to speak with other tongues,
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as the spirite gaue them vtteraunce.
as the Spirit gave them utterance.
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WEe are all, so naturally enclined vnto incredulitie, as that it behoueth vs to haue the trueth of the Lord, Authentically sealed in our hearts, to the end we might receiue it,
we Are all, so naturally inclined unto incredulity, as that it behooves us to have the truth of the Lord, Authentically sealed in our hearts, to the end we might receive it,
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& stay our selues wholly thereon.
& stay our selves wholly thereon.
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It is verie true that God sealeth it in the heartes of all his faythfull ones by the holy Ghost: It is very true that God Sealeth it in the hearts of all his faithful ones by the holy Ghost:
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and marke also, why it is called the seale of the Gospell:
and mark also, why it is called the seal of the Gospel:
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yet they which are to deliuer this doctrine all the worlde ouer, ought first of all to be sealed,
yet they which Are to deliver this Doctrine all the world over, ought First of all to be sealed,
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and besides, God must so gouerne and guide them, as that we might at this day be fully assured of the doctrine which they haue published vnto vs,
and beside, God must so govern and guide them, as that we might At this day be Fully assured of the Doctrine which they have published unto us,
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and not receiue it from them as from mortall men, but as from God the true Authour thereof.
and not receive it from them as from Mortal men, but as from God the true Author thereof.
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For we know, that our fayth should haue a weake foundation, if we should laye it vpon the authoritie of men.
For we know, that our faith should have a weak Foundation, if we should say it upon the Authority of men.
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And we shoulde then continually wauer and doubt, if we lifted not vp our mindes farre beyonde the worlde,
And we should then continually waver and doubt, if we lifted not up our minds Far beyond the world,
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and founded them in, and vpon God, since we know, that this word of saluation which is daily preached vnto vs, commeth from him.
and founded them in, and upon God, since we know, that this word of salvation which is daily preached unto us, comes from him.
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(31) sermon (DIV2)
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Thus we séee, why it is, that this historie is set downe vnto vs in writing:
Thus we see, why it is, that this history is Set down unto us in writing:
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to wit, because, that as often as we read, or heare the word of God, we should remember, that whatsoeuer is cōteined in the old and new Testament, was not deuised by mans brayne,
to wit, Because, that as often as we read, or hear the word of God, we should Remember, that whatsoever is contained in the old and new Testament, was not devised by men brain,
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but that God hath testified by a visible signe, so farfoorth as was néedfull, that men were but the instrumentes onely of his holie spirite.
but that God hath testified by a visible Signen, so farforth as was needful, that men were but the Instruments only of his holy Spirit.
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For, as concerning Moses and all the rest of the Prophetes, they approued them selues to be sent of God:
For, as Concerning Moses and all the rest of the prophets, they approved them selves to be sent of God:
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(31) sermon (DIV2)
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Insomuch, that if we should stande in doubt of their doctrine, it were both vnthankfully and wickedly done of vs.
Insomuch, that if we should stand in doubt of their Doctrine, it were both unthankfully and wickedly done of us
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(31) sermon (DIV2)
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Now, it is here said, That before the Apostles preached the Gospell throughout the world, God sent downe his holy spirite vpon them:
Now, it is Here said, That before the Apostles preached the Gospel throughout the world, God sent down his holy Spirit upon them:
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(31) sermon (DIV2)
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to the ende we might know, that they deliuered nothing as from them selues, but faithfully distributed the thing which God had commaunded them.
to the end we might know, that they Delivered nothing as from them selves, but faithfully distributed the thing which God had commanded them.
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(31) sermon (DIV2)
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We sée then to what purpose this present historie must serue our turnes:
We see then to what purpose this present history must serve our turns:
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(31) sermon (DIV2)
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For if we were not assured that the Apostles had as it were, become newe men,
For if we were not assured that the Apostles had as it were, become new men,
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(31) sermon (DIV2)
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and that God had giuen them a sure and certaine token which declared, that he allowed,
and that God had given them a sure and certain token which declared, that he allowed,
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(31) sermon (DIV2)
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and authorized them, what should become of our faith? Surely it would be but a running opiniō.
and authorized them, what should become of our faith? Surely it would be but a running opinion.
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(31) sermon (DIV2)
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For thus we might well enough say, I think so, or, it should séeme so:
For thus we might well enough say, I think so, or, it should seem so:
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(31) sermon (DIV2)
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But it were impossible for vs to say, that we were rightly and firmely grounded & stayed theron.
But it were impossible for us to say, that we were rightly and firmly grounded & stayed theron.
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(31) sermon (DIV2)
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For, what is in man? And therfore because this worlde is nothing but vanitie, it is very méet we should, according to the saying of the Apostle, take Anker hold in heauen.
For, what is in man? And Therefore Because this world is nothing but vanity, it is very meet we should, according to the saying of the Apostle, take Anchor hold in heaven.
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(31) sermon (DIV2)
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Here then we sée, how we may ryde out, all stormes & tempests:
Here then we see, how we may ride out, all storms & tempests:
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(31) sermon (DIV2)
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so yt whatsoeuer either the world, or the Deuil deuise, yet are they not any way able to hurt vs:
so that whatsoever either the world, or the devil devise, yet Are they not any Way able to hurt us:
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(31) sermon (DIV2)
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But we shall alwayes haue a sure faith which shal neuer bend one way or other,
But we shall always have a sure faith which shall never bend one Way or other,
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(31) sermon (DIV2)
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whē we shal take this for a grounded principle, That it is God that guideth & calleth vs to himself,
when we shall take this for a grounded principle, That it is God that guideth & calls us to himself,
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& that the doctrine which is taught vs, is his pure & vndoubted trueth.
& that the Doctrine which is taught us, is his pure & undoubted truth.
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(31) sermon (DIV2)
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Loe then, to what end we must referre ye whole summe & effect of that which we haue at this present read:
Loe then, to what end we must refer you Whole sum & Effect of that which we have At this present read:
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(31) sermon (DIV2)
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Forsooth, euen to this ende & purpose, yt whē God raised vp this mighty winde, his meaning was to declare by a visible signe, yt he had chosen the twelue Apostles to carry the glad tydings of saluation hither & thither.
Forsooth, even to this end & purpose, that when God raised up this mighty wind, his meaning was to declare by a visible Signen, that he had chosen the twelue Apostles to carry the glad tidings of salvation hither & thither.
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(31) sermon (DIV2)
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In very déed, there were at that time but eleuen of them:
In very deed, there were At that time but eleuen of them:
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But yet there remained alwayes a full and setled number, because that Matthias was placed in Iudas stead.
But yet there remained always a full and settled number, Because that Matthias was placed in Iudas stead.
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Thus we sée, that the number was filled vp which was before scattered:
Thus we see, that the number was filled up which was before scattered:
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howbeit this want, was but for a litle while, as appeareth by the words of Saint Luke in the first Chapiter going before.
howbeit this want, was but for a little while, as appears by the words of Saint Lycia in the First Chapter going before.
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(31) sermon (DIV2)
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Here nowe we sée the full number of the twelue Ambassadours of our Lorde Iesus Christ, whom he had before chosen and marked. Here now we see the full number of the twelue ambassadors of our Lord Iesus christ, whom he had before chosen and marked.
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Neuerthelesse, it was méete hée should furnish them with graces sufficient and requisite for so high and wonderful a calling.
Nevertheless, it was meet he should furnish them with graces sufficient and requisite for so high and wondered a calling.
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Wherefore it was behoueful they should be fashioned and framed from aboue, and that God should miraculously worke in them far beyond mans reach and capacitie.
Wherefore it was behooveful they should be fashioned and framed from above, and that God should miraculously work in them Far beyond men reach and capacity.
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Now, as for the sound of a mightie winde or tempest, that, shewed that the holy Ghost came not downe vpon the Apostles, to make them, onely partakers of his graces,
Now, as for the found of a mighty wind or tempest, that, showed that the holy Ghost Come not down upon the Apostles, to make them, only partakers of his graces,
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but also that the whole world should be shaken therwith: For it was so spoken of by the Prophet Aggeah, in these words:
but also that the Whole world should be shaken therewith: For it was so spoken of by the Prophet Aggeah, in these words:
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(31) sermon (DIV2)
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After a while, saith the Lord, I will make heauen & earth tremble. Which was in déede fulfilled, in the preaching of the Gospel.
After a while, Says the Lord, I will make heaven & earth tremble. Which was in deed fulfilled, in the preaching of the Gospel.
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(31) sermon (DIV2)
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We sée then, yt when the holy Ghost descended, that it was not only for a handful of men,
We see then, that when the holy Ghost descended, that it was not only for a handful of men,
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(31) sermon (DIV2)
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but he came down to fill all the endes and borders of the worlde: For otherwise, we shoulde haue had but a colde pull of it, as we say,
but he Come down to fill all the ends and borders of the world: For otherwise, we should have had but a cold pull of it, as we say,
cc-acp pns31 vvd a-acp pc-acp vvi d dt n2 cc n2 pp-f dt n1: c-acp av, pns12 vmd vhi vhn p-acp dt j-jn vvb pp-f pn31, c-acp pns12 vvb,
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if we were not throughly persuaded that God all at one time sent his holy Ghost for vs also,
if we were not thoroughly persuaded that God all At one time sent his holy Ghost for us also,
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for the establishing of our fayth.
for the establishing of our faith.
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Moreouer, God could haue sēt the holie Ghost after a mylder maner, if he had listed:
Moreover, God could have sent the holy Ghost After a milder manner, if he had listed:
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But let vs note, that this sodeine violent winde was to abate the pride of the flesh:
But let us note, that this sudden violent wind was to abate the pride of the Flesh:
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and againe to waken vs, because we are ouer slow and drousie.
and again to waken us, Because we Are over slow and drowsy.
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Surely, there are two great faultes in vs, which hinder our féeling of the power of the spirite of God,
Surely, there Are two great Faults in us, which hinder our feeling of the power of the Spirit of God,
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for the submitting of our selues vnto the Gospell. The one, is, That wee are proude and verie presumptuous.
for the submitting of our selves unto the Gospel. The one, is, That we Are proud and very presumptuous.
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Nowe, all this must be pulde downe, that both great and smal of vs might humbly learn,
Now, all this must be pulde down, that both great and small of us might humbly Learn,
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so to worship God, as to abase our selues altogether, and be contented to liue by him and by his méere fauour & grace.
so to worship God, as to abase our selves altogether, and be contented to live by him and by his mere favour & grace.
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And therfore it is méete that this pryde which is so déepely rooted in our nature, should be violently reformed:
And Therefore it is meet that this pride which is so deeply rooted in our nature, should be violently reformed:
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Because we are ouer much hardened therein.
Because we Are over much hardened therein.
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On the other side, euery mā féeleth such an heauy earthly burthē in himself, as that our mindes are altogether occupied & nusled in this world.
On the other side, every man feeleth such an heavy earthly burden in himself, as that our minds Are altogether occupied & nusled in this world.
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To be short, we are become so blockish, as it were, as that we can féele no taste either of God,
To be short, we Are become so blockish, as it were, as that we can feel no taste either of God,
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or of the power of his holie spirit, without we be wakened spite of our téethes.
or of the power of his holy Spirit, without we be wakened spite of our téethes.
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We sée then why it is saide, that there arose a tempest, as if it had béen a violent or mightie winde.
We see then why it is said, that there arose a tempest, as if it had been a violent or mighty wind.
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Nowe, we are to consider in the first place, that the holie Ghost descended to shake,
Now, we Are to Consider in the First place, that the holy Ghost descended to shake,
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and terrefie the whole worlde, and all mankinde, that we might worship God with one accorde, and bée obedient vnto him.
and terrify the Whole world, and all mankind, that we might worship God with one accord, and been obedient unto him.
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But by the way, we must be wakened, because we are too too blockish:
But by the Way, we must be wakened, Because we Are too too blockish:
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and we must also lay aside all arrogācie, that wée might be brought to obey his Maiestie, séeing wée right well know that we are most miserable,
and we must also lay aside all arrogancy, that we might be brought to obey his Majesty, seeing we right well know that we Are most miserable,
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and no better then dust and ashes: yea our soules also are verie corrupt, vntil it pleaseth the Lord to renue them.
and no better then dust and Ashes: yea our Souls also Are very corrupt, until it Pleases the Lord to renew them.
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Moreouer, when the holie Ghost came downe in such a likenesse, to wit, in clouen and firie tongues, that was the more liuely to expresse vnto vs,
Moreover, when the holy Ghost Come down in such a likeness, to wit, in cloven and firy tongues, that was the more lively to express unto us,
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howe, God would worke, by the preaching of the Gospell. If a man speake, his voice vanisheth away in the ayre, and dyeth.
how, God would work, by the preaching of the Gospel. If a man speak, his voice Vanishes away in the air, and Dies.
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Nowe, it is saide that the Gospell is the power of God vnto saluation, to all beléeuers.
Now, it is said that the Gospel is the power of God unto salvation, to all believers.
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What? can a sounde which flyeth in the ayre and vanisheth, bring vs to the kingdome of heauen? There is no man liuing that is able of him selfe to make the least flye that is:
What? can a sound which flies in the air and Vanishes, bring us to the Kingdom of heaven? There is no man living that is able of him self to make the least fly that is:
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it is saide, That the image of God is repaired in vs, and that wee receiue this incorruptible séede, whereby we might attaine to this heauenly glorie, be companions with the Angels, be transfigured euen into the glory and immortalitie of our Lorde Iesus Christ,
it is said, That the image of God is repaired in us, and that we receive this incorruptible seed, whereby we might attain to this heavenly glory, be Sodales with the Angels, be transfigured even into the glory and immortality of our Lord Iesus christ,
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and be partakers, as S. Peter saieth, of the diuine nature. And may all this be done by the voice of a man? No sure:
and be partakers, as S. Peter Saith, of the divine nature. And may all this be done by the voice of a man? No sure:
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But it is here namely saide, that the holie Ghost is linked with an inseparable bonde, vnto the word preached.
But it is Here namely said, that the holy Ghost is linked with an inseparable bond, unto the word preached.
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For, why tooke hée vpon him this shape of tongues? Surely, there is alwayes some likelihood, betwéene the visible signes,
For, why took he upon him this shape of tongues? Surely, there is always Some likelihood, between the visible Signs,
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and th• trueth which is figured in them.
and th• truth which is figured in them.
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And therefore we are to consider, wherefore the holy Ghost appeared in the fourme of tongues:
And Therefore we Are to Consider, Wherefore the holy Ghost appeared in the Form of tongues:
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forsooth, it was to shew, that hée woulde be in the mouthes of the Apostles, and woulde giue them whatsoeuer was requisite for the executing of their office and commission:
forsooth, it was to show, that he would be in the mouths of the Apostles, and would give them whatsoever was requisite for the executing of their office and commission:
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and likewise, so blesse their labour, as that it should not be vnprofitable.
and likewise, so bless their labour, as that it should not be unprofitable.
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Nowe, we knowe in the first place, that the most able man that is to be found, cannot vtter one word, without ye spirit of God gouerneth him.
Now, we know in the First place, that the most able man that is to be found, cannot utter one word, without the Spirit of God Governs him.
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And herein, God sheweth what we are, séeing wée are not able to open our mouthes, to speake one word to his glory, which shall turne to any purpose, without it come from him.
And herein, God shows what we Are, seeing we Are not able to open our mouths, to speak one word to his glory, which shall turn to any purpose, without it come from him.
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It must therefore néedes fall out, that the spirite of God gouerned the Apostles, for els, they had become dumbe.
It must Therefore needs fallen out, that the Spirit of God governed the Apostles, for Else, they had become dumb.
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We sée besides, how groase headed they were:
We see beside, how groase headed they were:
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For they might haue bin more quick and sharpe witted, but that God meant to shew vnto vs,
For they might have been more quick and sharp witted, but that God meant to show unto us,
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as in a glasse, by their groasenesse, what we are, vntill such time as he hath enlightned vs with his grace.
as in a glass, by their groasenesse, what we Are, until such time as he hath enlightened us with his grace.
c-acp p-acp dt n1, p-acp po32 n1, r-crq pns12 vbr, c-acp d n1 c-acp pns31 vhz vvn pno12 p-acp po31 n1.
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In déed, when the Apostles kept company with our Lord Iesus, whō they tooke to be their maister, they verie soberly obeyed his doctrine:
In deed, when the Apostles kept company with our Lord Iesus, whom they took to be their master, they very soberly obeyed his Doctrine:
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But in the meane while, what was their knowledge? without doubt, we sée that they were verie beastes, insomuch that when we consider of them,
But in the mean while, what was their knowledge? without doubt, we see that they were very beasts, insomuch that when we Consider of them,
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howe litle they profited in so good a Schoole, their slacknesse should make vs ashamed. Howbeit this their dealing hath greatly profited vs:
how little they profited in so good a School, their slackness should make us ashamed. Howbeit this their dealing hath greatly profited us:
c-crq j pns32 vvd p-acp av j dt n1, po32 n1 vmd vvi pno12 j. a-acp d po32 n-vvg vhz av-j vvn pno12:
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For, behold, they were chaunged in the minute of an houre, whereby the grace of God hath shined a great deale the more,
For, behold, they were changed in the minute of an hour, whereby the grace of God hath shined a great deal the more,
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because wée sée they spake so wonderfull mightely of the secretes of God, whereat euerie man was abashed, where,
Because we see they spoke so wonderful mightily of the secrets of God, whereat every man was abashed, where,
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before, it was thought to be nothing. Moreouer, let vs consider of their power and constancy:
before, it was Thought to be nothing. Moreover, let us Consider of their power and constancy:
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surely, they all quayled, and it should séeme that their fayth was dead and of no force.
surely, they all quailed, and it should seem that their faith was dead and of no force.
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For, mark how Peter euen one of the chiefest of them villainously forsooke his Maister, and yelded himself the bondslaue of Satan.
For, mark how Peter even one of the chiefest of them villainously forsook his Master, and yielded himself the bondslave of Satan.
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Wherefore it was God that must put too his hand: because it was impossible for any man to helpe it.
Wherefore it was God that must put too his hand: Because it was impossible for any man to help it.
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And so, let vs obserue, that it was not without cause that the spirite of God appeared in the likenesse of tongues,
And so, let us observe, that it was not without cause that the Spirit of God appeared in the likeness of tongues,
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because it was a declaration, that God, by that meane had allowed and sealed vp the doctrine of the Gospell, to the ende we might reuerently,
Because it was a declaration, that God, by that mean had allowed and sealed up the Doctrine of the Gospel, to the end we might reverently,
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and humbly receiue it, and not reason from whence it came:
and humbly receive it, and not reason from whence it Come:
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séeing God hath stretched foorth his arme, and declared him selfe to be the Authour thereof.
seeing God hath stretched forth his arm, and declared him self to be the Author thereof.
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And besides, it is not without cause, that they were clouen and fierie tongues.
And beside, it is not without cause, that they were cloven and fiery tongues.
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For we know, how mankinde had deuided it selfe, by the estraunging of it selfe from God.
For we know, how mankind had divided it self, by the estranging of it self from God.
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And the platforme that was layde for the building vp of the Tower of Babylon, was the cause that men vnderstood not one an other,
And the platform that was laid for the building up of the Tower of Babylon, was the cause that men understood not one an other,
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nor yet spake one to the other: so that they thought, that God of verie anger had deuided them.
nor yet spoke one to the other: so that they Thought, that God of very anger had divided them.
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Howe falleth it out then, that the Apostles hauing been alwayes enclosed, as simple and vnlearned people, in this corner of Iudea, were able to publish the Gospell throughout the worlde,
Howe falls it out then, that the Apostles having been always enclosed, as simple and unlearned people, in this corner of Iudea, were able to publish the Gospel throughout the world,
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if God had not accomplished that which before hee had promised:
if God had not accomplished that which before he had promised:
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to wit, that all languages and nations should know him? In déede, it was said that all men should speake the Hebrew tongue, that they might agrée together in one true fayth:
to wit, that all languages and Nations should know him? In deed, it was said that all men should speak the Hebrew tongue, that they might agree together in one true faith:
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But it is more manifestly set foorth when as it is saide, that all the faithfull, of what nation soeuer they were, should call vpon God with one accord, and crye Abba, Father: notwithstanding their sundry languages.
But it is more manifestly Set forth when as it is said, that all the faithful, of what Nation soever they were, should call upon God with one accord, and cry Abba, Father: notwithstanding their sundry languages.
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Thus we sée how the spirite of God would poure abroad the power of his tongues, to the end that all men might call vpon the name of God, that we might all, be made partakers together of this couenant of saluation which apperteined onely to the Iewes,
Thus we see how the Spirit of God would pour abroad the power of his tongues, to the end that all men might call upon the name of God, that we might all, be made partakers together of this Covenant of salvation which appertained only to the Iewes,
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vntill the wall was broken downe. And herein we sée the vnspeakeable goodnesse of God, in conuerting of yll into good.
until the wall was broken down. And herein we see the unspeakable Goodness of God, in converting of ill into good.
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For if we séeke for the cause, why there are so many languages in the worlde, we must néedes confesse it to be the curse of God,
For if we seek for the cause, why there Are so many languages in the world, we must needs confess it to be the curse of God,
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and yet herein appeareth his wonderfull fatherly goodnesse and mercy, to haue the glad tydinges of euerlasting life to be caried through ye world in all languages.
and yet herein appears his wonderful fatherly Goodness and mercy, to have the glad tidings of everlasting life to be carried through you world in all languages.
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Thus we sée howe God hath conuerted euill into good.
Thus we see how God hath converted evil into good.
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And therefore we haue hereby the more to glorifie and blesse his holy name, because wee knowe that the diuersitie of tongues haue not letted him to declare vnto all the worlde that hée meaneth to receiue all such as had before estraunged them selues from him,
And Therefore we have hereby the more to Glorify and bless his holy name, Because we know that the diversity of tongues have not letted him to declare unto all the world that he means to receive all such as had before estranged them selves from him,
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and thrust them all, as it were into his bosome, vntill suche time as hée hath brought them together into the heauenly enheritance. And thus much for this.
and thrust them all, as it were into his bosom, until such time as he hath brought them together into the heavenly inheritance. And thus much for this.
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Howbeit, this were not enough to haue the Gospell preached, and to haue God to be knowne all the world ouer, without this doctrine had foorthwith power, liuely to touch mens heartes, that they might be brought to obedience.
Howbeit, this were not enough to have the Gospel preached, and to have God to be known all the world over, without this Doctrine had forthwith power, lively to touch men's hearts, that they might be brought to Obedience.
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This then was the cause why the fyrie tongues appeared.
This then was the cause why the firy tongues appeared.
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Yea verely, For in the first place, we had néede to be purged, because we are altogether corrupt and defiled.
Yea verily, For in the First place, we had need to be purged, Because we Are altogether corrupt and defiled.
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For let our mindes be searched, our affections and desires examined, and they will be founde altogether soule and stinking.
For let our minds be searched, our affections and Desires examined, and they will be found altogether soul and stinking.
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And therefore we must be as men new perboyled, that God might purge vs after a straunge maner.
And Therefore we must be as men new perboyled, that God might purge us After a strange manner.
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Agayne, wée are on the other side as colde as may bée. Wherefore wée had néede to bée enflambed with the loue of GOD:
Again, we Are on the other side as cold as may been. Wherefore we had need to been enflambed with the love of GOD:
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and where wée are wholly geuē to the world, let vs looke vp into heauē, which must bée brought to passe by his word.
and where we Are wholly given to the world, let us look up into heaven, which must been brought to pass by his word.
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Thus we sée, to what purpose this historie serueth vs at this day:
Thus we see, to what purpose this history serveth us At this day:
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In the first place, it is to the end we might receiue the doctrine of the Gospel,
In the First place, it is to the end we might receive the Doctrine of the Gospel,
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as a certain and vndoubted truth:
as a certain and undoubted truth:
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because it beareth about with it the marke of God, is sealed with his holy spirite,
Because it bears about with it the mark of God, is sealed with his holy Spirit,
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and is also an excellent testimonie of our adoption. Wée sée then how we are brought to obedience, by reason that God hath allowed,
and is also an excellent testimony of our adoption. We see then how we Are brought to Obedience, by reason that God hath allowed,
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and confirmed his Gospel, to the ende our faith shoulde not be changeable, and wée become wauering,
and confirmed his Gospel, to the end our faith should not be changeable, and we become wavering,
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for the altering of our mynde and opinion:
for the altering of our mind and opinion:
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But that wée shoulde goe on continually in the right way, vntil such time as we haue finished our course.
But that we should go on continually in the right Way, until such time as we have finished our course.
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Here we sée howe by the power of the spirite of God our faith shal ouercome the worlde.
Here we see how by the power of the Spirit of God our faith shall overcome the world.
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For (as wée haue already said, and as S. Paule also saith) if we should buylde vpon the wisedome of men, what should become of it? But so long as we haue the spirite of God for our ground woorke, let vs be sure neuer to bee shaken. For (as we have already said, and as S. Paul also Says) if we should build upon the Wisdom of men, what should become of it? But so long as we have the Spirit of God for our ground work, let us be sure never to be shaken.
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In the meane while, wée haue to cōsider with our selues, because God maketh vs at this day Partakers of the thing which we haue of late declared:
In the mean while, we have to Consider with our selves, Because God makes us At this day Partakers of the thing which we have of late declared:
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that is, let vs call vpon him with one accord (although I say we are deuided in tongues) & besides let vs become new mē through the doctrine which is preached vnto vs:
that is, let us call upon him with one accord (although I say we Are divided in tongues) & beside let us become new men through the Doctrine which is preached unto us:
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in such sort as yt we might know, that there is fire in it to change and cleanse our minds, wits,
in such sort as that we might know, that there is fire in it to change and cleanse our minds, wits,
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& hearts, frō al the corruptiōs of this world. For although Gods chosen people are brought home agayne by the meane of ye Gospel,
& hearts, from all the corruptions of this world. For although God's chosen people Are brought home again by the mean of you Gospel,
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yet sée wée the enemies of ye truth become more cruel and rebellious, so that it is euen sufficient to set all the worlde together by the eares,
yet see we the enemies of the truth become more cruel and rebellious, so that it is even sufficient to Set all the world together by the ears,
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as by experience at this day may bée séene.
as by experience At this day may been seen.
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For during the time that the Gospel was not preached, all the world liued carelesly and quietly:
For during the time that the Gospel was not preached, all the world lived carelessly and quietly:
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and there were not many questions nor disputatiōs. And how so? Forsooth because the diuel then raigned without gainsaying.
and there were not many questions nor disputations. And how so? Forsooth Because the Devil then reigned without gainsaying.
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But when our Lord Iesus appeared with the pure doctrine of the Gospel, what skirmishing was there foorthwith.
But when our Lord Iesus appeared with the pure Doctrine of the Gospel, what skirmishing was there forthwith.
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Wée sée also at this day, what contentions there are amongst those which beare the name of Christians.
We see also At this day, what contentions there Are among those which bear the name of Christians.
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So much the rather therefore are wée to beséech the Lorde, to make vs féele wherefore the holie Ghost descended vpon his Apostles,
So much the rather Therefore Are we to beseech the Lord, to make us feel Wherefore the holy Ghost descended upon his Apostles,
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and to beséech him also to graunt vs that grace, that we may obediently testifie that it was to gather vs together, that where before we were seuered, wee might nowe bee conioyned vnto our Lorde Iesus Christ,
and to beseech him also to grant us that grace, that we may obediently testify that it was to gather us together, that where before we were severed, we might now be conjoined unto our Lord Iesus christ,
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as members of his bodie, and let him bee our true head.
as members of his body, and let him be our true head.
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Moreouer, for the attayning thereto, we are also to beséech him so to strēgthen vs as that our hearts may be set on fire, where now they are key colde:
Moreover, for the attaining thereto, we Are also to beseech him so to strengthen us as that our hearts may be Set on fire, where now they Are key cold:
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and also to perboyle vs ▪ that the corruptions of our nature might be scoombed of,
and also to perboyle us ▪ that the corruptions of our nature might be scoombed of,
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and to be short, that we might bée so renued, as that wee might be quite and cleane separated from the worlde.
and to be short, that we might been so renewed, as that we might be quite and clean separated from the world.
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Wée shal oftentimes sée how the word of God becommeth a fire, but it is after another sort,
We shall oftentimes see how the word of God becomes a fire, but it is After Another sort,
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euen to cōsume those which speake against it:
even to consume those which speak against it:
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according to that saying of the prophet Ieremiah, where he sheweth that it fared euen so with the children of Israel, whom the worde of God consumed like straw and stubble for their wickednesse and rebellion.
according to that saying of the Prophet Jeremiah, where he shows that it fared even so with the children of Israel, whom the word of God consumed like straw and stubble for their wickedness and rebellion.
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And I beséech you let vs sée, how many at this day can pleade not guiltie because they stubbornely lifte vp themselues against God, like foming wild beasts:
And I beseech you let us see, how many At this day can plead not guilty Because they stubbornly lift up themselves against God, like foaming wild beasts:
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or els some scorning, and profane men, who set themselues against God, not geuing any authoritie or honour vnto his holy word? In very déede these people shal neuer make the worde of GOD vnprofitable, not yet without power,
or Else Some scorning, and profane men, who Set themselves against God, not giving any Authority or honour unto his holy word? In very deed these people shall never make the word of GOD unprofitable, not yet without power,
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but it will consume them like a whot consuming fire, to cender and ashes.
but it will consume them like a hot consuming fire, to cender and Ashes.
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Let vs therefore make this obseruation, why it was the wil of God to haue the holie Ghost appeare in fyery tongues:
Let us Therefore make this observation, why it was the will of God to have the holy Ghost appear in fiery tongues:
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Surely, it was to this end and purpose, that the faithfull might vnderstande that they had great néede to be so touched to the quicke,
Surely, it was to this end and purpose, that the faithful might understand that they had great need to be so touched to the quick,
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as that GOD might chaunge and renue them.
as that GOD might change and renew them.
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Thus wee see in summe, what wee are to consider of, for the better applying of this historie to our vse.
Thus we see in sum, what we Are to Consider of, for the better applying of this history to our use.
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Howbeit, ouer and besides al this, let vs marke the twoo principall poyntes of fayth:
Howbeit, over and beside all this, let us mark the twoo principal points of faith:
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and then let vs returne to our selues, and vnderstand what wée woulde doe, if GOD wrought not therein.
and then let us return to our selves, and understand what we would do, if GOD wrought not therein.
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First of all, there is in faith, knowledge and certayntie, and next of all, is assurednesse and constancie.
First of all, there is in faith, knowledge and certainty, and next of all, is assuredness and constancy.
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Now whē God speaketh, we are euē deaf at his words, bicause our mindes are altogether set vpon this world:
Now when God speaks, we Are even deaf At his words, Because our minds Are altogether Set upon this world:
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and indéed we wil account all the wisedome that is conteined in the Gospell to be verie foolishnesse,
and indeed we will account all the Wisdom that is contained in the Gospel to be very foolishness,
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vntill such time as God hath enlightened vs. In the first place therefore, God must open our hearres for the vnderstanding of this trueth,
until such time as God hath enlightened us In the First place Therefore, God must open our hearres for the understanding of this truth,
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& for sticking thereto, otherwise we shall be both deafe, blockish, & without apprehending of this word.
& for sticking thereto, otherwise we shall be both deaf, blockish, & without apprehending of this word.
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Thus much then for this point.
Thus much then for this point.
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Nowe, for the second point, it shall stand vs in hand stoutly to withstand all the assaultes & attempts wherewith Satan assaileth vs:
Now, for the second point, it shall stand us in hand stoutly to withstand all the assaults & attempts wherewith Satan assails us:
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and to be well armed & appointed for the same purpose.
and to be well armed & appointed for the same purpose.
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And how is it possible for vs to be so, vntill such time as God hath put to his helping hand? and there is no way to help that but by the onely power of the holy Ghost.
And how is it possible for us to be so, until such time as God hath put to his helping hand? and there is no Way to help that but by the only power of the holy Ghost.
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And therefore, although we be an hundreth times taught the Gospel, yet forsomuch as wée are light & fickle brained, we should soone be pulled from it,
And Therefore, although we be an Hundredth times taught the Gospel, yet forsomuch as we Are Light & fickle brained, we should soon be pulled from it,
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if God did not strengthen vs therin:
if God did not strengthen us therein:
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yea and at this day it is so full of perils & threates, as that the silly faithfull soules can no sooner open their mouthes to call vpon God,
yea and At this day it is so full of perils & Treats, as that the silly faithful Souls can no sooner open their mouths to call upon God,
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but that they are foorthwith, at the point, to be put to death:
but that they Are forthwith, At the point, to be put to death:
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neither can they any sooner confesse their faith, but that the fire is lightned vtterly to abolish the memorie of our Lord Iesus Christ.
neither can they any sooner confess their faith, but that the fire is lightened utterly to Abolah the memory of our Lord Iesus christ.
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Since then it is so mightily stood aagainst, as that they who should defend the Christian faith, Satan hath enflamed thē,
Since then it is so mightily stood against, as that they who should defend the Christian faith, Satan hath inflamed them,
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if it were possible, vtterly to ouerthrow al, must not God therfore shew his power herein? We are then at this day taught by experience,
if it were possible, utterly to overthrow all, must not God Therefore show his power herein? We Are then At this day taught by experience,
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& admonished, what néede we haue to put in practise the thing cōteined in this history,
& admonished, what need we have to put in practise the thing contained in this history,
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& thervpon pray vnto the Lord, & beseech him, that as his wil & pleasure was to testifie vnto vs the comming of the Gospel into the world, which was wrought by the power of his holy spirit,
& thereupon pray unto the Lord, & beseech him, that as his will & pleasure was to testify unto us the coming of the Gospel into the world, which was wrought by the power of his holy Spirit,
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euen so likewise that euery of vs for our part might feele ye same.
even so likewise that every of us for our part might feel you same.
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And, as we ought fully to be persuaded and resolued, that the word which is preached to vs is not of men:
And, as we ought Fully to be persuaded and resolved, that the word which is preached to us is not of men:
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Euen so also ought not the interpretation therof, as S. Peter saith, he handled according to euery mans fantastical head:
Even so also ought not the Interpretation thereof, as S. Peter Says, he handled according to every men fantastical head:
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for he setteth down these two pointes together, saying, Since the spirite of God hath spoken by his holy Prophets, we for our parts also,
for he sets down these two points together, saying, Since the Spirit of God hath spoken by his holy prophets, we for our parts also,
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when wée wold vnderstand that, which is deliuered vnto vs by their doctrine, ought to lay aside our owne naturall reason,
when we would understand that, which is Delivered unto us by their Doctrine, ought to lay aside our own natural reason,
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& fantasies, in saying, It séemeth thus to mée, & I thinke so:
& fantasies, in saying, It Seemeth thus to me, & I think so:
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& soberly & discréetly, beséech the Lorde to gouerne, and lead vs by his holie spirite vnto the vnderstanding of his word, wherof he him selfe is Authour. And thus much for this:
& soberly & discreetly, beseech the Lord to govern, and led us by his holy Spirit unto the understanding of his word, whereof he him self is Author. And thus much for this:
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now, forsomuch as, at this day we see, how the Deuill hath filled the world with a number of Sectes,
now, forsomuch as, At this day we see, how the devil hath filled the world with a number of Sects,
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so that there are many heretikes which cease not to trouble and infect the puritie of the Gospell:
so that there Are many Heretics which cease not to trouble and infect the purity of the Gospel:
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and besides, since there are such a sort of contemners of God, and of Mastife Curres, in whom is neither fayth nor yet religion:
and beside, since there Are such a sort of contemners of God, and of Mastiff Curs, in whom is neither faith nor yet Religion:
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so much the rather had we néede, continually to offer our selues before the Lord, to the end he might enlighten vs with his trueth,
so much the rather had we need, continually to offer our selves before the Lord, to the end he might enlighten us with his truth,
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and we to be so vnited vnto our Lord Iesus Christ, as that nothing may be able to separate vs from him.
and we to be so united unto our Lord Iesus christ, as that nothing may be able to separate us from him.
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And againe, let vs beséech him to graunt vs a stout and constant minde vnto the end:
And again, let us beseech him to grant us a stout and constant mind unto the end:
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Because, that although the enemies of the truth be neuer so fierce, yet that we may notwithstanding perseuere & cōtinue still therin, that Satan therby might be vāquished.
Because, that although the enemies of the truth be never so fierce, yet that we may notwithstanding persevere & continue still therein, that Satan thereby might be vanquished.
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Neither must we be careful onely for our selues, but also, think of others.
Neither must we be careful only for our selves, but also, think of Others.
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In déed, it is an easie matter for vs here at this day, to make cōfession of our faith:
In deed, it is an easy matter for us Here At this day, to make Confessi of our faith:
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for we sée not the bright stambing fires before vs, as our poore brethrē do,
for we see not the bright stambing fires before us, as our poor brothers do,
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neither do we heare ye terrible threats wherwith they are threatened, nor yet féele we the tempests & garboiles that •ight vpō their heads:
neither do we hear you terrible Treats wherewith they Are threatened, nor yet feel we the tempests & garboils that •ight upon their Heads:
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& yet are we the members of one bodie.
& yet Are we the members of one body.
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Now, what is ye reason why we thus assemble our selues together, but to the ende wée might be ioyned together in a true brotherhood,
Now, what is the reason why we thus assemble our selves together, but to the end we might be joined together in a true brotherhood,
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since God of his infinite goodnesse hath adopted vs for his children, & daily witnesseth vnto vs, that he will be our Father? And therfore it is good reason that we should be careful for these who are as it were, in ye Wolfes chapes, & daily féele straunge troubles:
since God of his infinite Goodness hath adopted us for his children, & daily Witnesseth unto us, that he will be our Father? And Therefore it is good reason that we should be careful for these who Are as it were, in you Wolves chapes, & daily feel strange Troubles:
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let vs haue this compassion vpon them at the least, as to beséech the lord to succour and strengthen them in all their conflicts,
let us have this compassion upon them At the least, as to beseech the lord to succour and strengthen them in all their conflicts,
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so farfoorth as shall be néedfull: and not suffer them to be confounded:
so farforth as shall be needful: and not suffer them to be confounded:
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So that howsoeuer Satan goeth about to ouerthrow their fayth, yet that it would please him to giue them patience and perseuerance vnto the ende.
So that howsoever Satan Goes about to overthrow their faith, yet that it would please him to give them patience and perseverance unto the end.
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We had néede also to be admonished of the thinges that are euen at this day come to passe:
We had need also to be admonished of the things that Are even At this day come to pass:
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For, if euer there were any persecution, at any tyme attempted, it is euen nowe,
For, if ever there were any persecution, At any time attempted, it is even now,
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and especially, in one place the furie of the enemies of God, hath within these eight dayes béene so set on fire,
and especially, in one place the fury of the enemies of God, hath within these eight days been so Set on fire,
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as that they haue taken greater occasion thē euer hath hitherto yet been séene, to execute their crueltie against the poore faythfull soules of God.
as that they have taken greater occasion them ever hath hitherto yet been seen, to execute their cruelty against the poor faithful Souls of God.
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We sée also howe Satan hath possessed these cursed Tyrauntes, insomuch that they are become so frantike,
We see also how Satan hath possessed these cursed Tyrants, insomuch that they Are become so frantic,
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as that there is no hope any way of their recouerie.
as that there is no hope any Way of their recovery.
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And euen there, are our poore afflicted brethren thrust out for a pray, being watched and narrowly looked vnto,
And even there, Are our poor afflicted brothers thrust out for a prey, being watched and narrowly looked unto,
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and it may very well bée séene yt there is the greatest preparation for fury and cruelty that may possibly bée thought on:
and it may very well been seen that there is the greatest preparation for fury and cruelty that may possibly been Thought on:
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so that the obstinacy of the wicked against God, is more incorrigible then euer yt was.
so that the obstinacy of the wicked against God, is more incorrigible then ever that was.
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This then is our benefite, that God in the meane while hath graunted vs leasure earnestly to consider of it,
This then is our benefit, that God in the mean while hath granted us leisure earnestly to Consider of it,
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and to put this historie in practise which here we sée:
and to put this history in practice which Here we see:
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to wit, that since the holy Ghost descended vpon them who were of one accord (as Saint Luke maketh mention) Let vs learne to assemble our selues:
to wit, that since the holy Ghost descended upon them who were of one accord (as Saint Lycia makes mention) Let us Learn to assemble our selves:
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and although we be far from blows, yet let vs ioyne our selues with them that fight, by ayding them in their conflictes, with our prayers, and supplications:
and although we be Far from blows, yet let us join our selves with them that fight, by aiding them in their conflicts, with our Prayers, and supplications:
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and that in such sort, as that the spirit of God may be the guider of the whole,
and that in such sort, as that the Spirit of God may be the guider of the Whole,
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and we for our part, so zealously enflamed, that in stead of our key coldnesse, that we may feruently and earnestly call vpon our God.
and we for our part, so zealously inflamed, that in stead of our key coldness, that we may fervently and earnestly call upon our God.
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And as for our brethren who haue néede to be confirmed in such assaultes wherewith they are attempted, let our good God shew that it is he him selfe which worketh in them, and guideth and gouerneth them.
And as for our brothers who have need to be confirmed in such assaults wherewith they Are attempted, let our good God show that it is he him self which works in them, and guideth and Governs them.
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Moreouer, we are throughly to consider of this saying, of consent and accord, that we might be brought backe againe vnto our head, euen Iesus Christ our lord.
Moreover, we Are thoroughly to Consider of this saying, of consent and accord, that we might be brought back again unto our head, even Iesus christ our lord.
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For we sée, how plentifully the Gospell is at this day preached:
For we see, how plentifully the Gospel is At this day preached:
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but if there were a register kept of ye faithfull, we should finde a small number of them, & thin sowne:
but if there were a register kept of you faithful, we should find a small number of them, & thin sown:
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For there are but a fewe places where the pure doctrine of God is preached: and yet, where there is any Church, there are in it many cōtemners of God,
For there Are but a few places where the pure Doctrine of God is preached: and yet, where there is any Church, there Are in it many contemners of God,
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and dissolute and prophane people, who would infect all the rest, if God by his wonderful power preserued them not.
and dissolute and profane people, who would infect all the rest, if God by his wondered power preserved them not.
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And besides, there are some which would euen cōtinue stil in their beastlines.
And beside, there Are Some which would even continue still in their beastliness.
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Yea, ther are such a number of them at this day, as that for these twenty or two and twenty yeares a man cannot perceiue that they haue gone one step forward in the knowledge of God:
Yea, there Are such a number of them At this day, as that for these twenty or two and twenty Years a man cannot perceive that they have gone one step forward in the knowledge of God:
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for they no more know faith, nor worship, thē very bruit beasts. Other some there are, who although they haue knowledge sufficient, yet want courage and boldnes,
for they no more know faith, nor worship, them very bruit beasts. Other Some there Are, who although they have knowledge sufficient, yet want courage and boldness,
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and are altogether drowsie, making no reckoning either of God or of his word so that the number of ye true shéepe & Lambes is verie small.
and Are altogether drowsy, making no reckoning either of God or of his word so that the number of you true sheep & Lambs is very small.
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Now, we sée by the way, what scope and elbow roome the Deuill hath all Europe ouer:
Now, we see by the Way, what scope and elbow room the devil hath all Europe over:
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for there, all his leasings, deceits, and illusions are receiued:
for there, all his leasings, Deceits, and illusions Are received:
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7298
and the world is so bewitched, as that it is impossible to bring it againe in frame.
and the world is so bewitched, as that it is impossible to bring it again in frame.
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7299
We sée how men doe not onely set them selues against God, & wittingly blaspheme him,
We see how men do not only Set them selves against God, & wittingly Blaspheme him,
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but also are furiously enflamed, that a man woulde thinke they would pull the Sonne out of heauen,
but also Are furiously inflamed, that a man would think they would pull the Son out of heaven,
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& take his light from him.
& take his Light from him.
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7302
Now, when we sée all this geare, we had need ioyne our selues againe vnto our head, Christ Iesus our Lord.
Now, when we see all this gear, we had need join our selves again unto our head, christ Iesus our Lord.
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For, what is the cause of this cōtempt and vngodlines, & of so many rebellions & mockeries in the world,
For, what is the cause of this contempt and ungodliness, & of so many rebellions & mockeries in the world,
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but because grace is not graunted to all men to be ledde vnder this excellent Shepheard, whom God his father hath appointed for vs. And we know that they whō he kéepeth, shall neuer perish, as hée himself hath said.
but Because grace is not granted to all men to be led under this excellent Shepherd, whom God his father hath appointed for us And we know that they whom he Keepeth, shall never perish, as he himself hath said.
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Wherfore, let vs submit our selues vnto our lord Iesus Christ, if we will féele the benefite & accomplishment of the thing which S. Luke here speaketh of, to our saluation: Wherefore, let us submit our selves unto our lord Iesus christ, if we will feel the benefit & accomplishment of the thing which S. Lycia Here speaks of, to our salvation:
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to wit, that God doth not onely speake to our eares, & his voice resounde in the ayre:
to wit, that God does not only speak to our ears, & his voice resound in the air:
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But his doctrine also, pearseth our heartes, that wée might be so enflamed, perboyled, & renued,
But his Doctrine also, pierceth our hearts, that we might be so inflamed, perboyled, & renewed,
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as that we might cast away the corruptions of this world:
as that we might cast away the corruptions of this world:
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7309
So that, as we would be taken & allowed for his people, we might in trueth call vpon our God in ye name of our Lord Iesus Christ,
So that, as we would be taken & allowed for his people, we might in truth call upon our God in you name of our Lord Iesus christ,
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vnto whō we are conioyned, to this end, that he might perfectly vnite vs vnto God his father.
unto whom we Are conjoined, to this end, that he might perfectly unite us unto God his father.
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And therfore behold why this holy Table is at this present made readie for vs. For,
And Therefore behold why this holy Table is At this present made ready for us For,
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as I haue before said, we cannot possibly be partakers of any of the graces of the holy Ghost,
as I have before said, we cannot possibly be partakers of any of the graces of the holy Ghost,
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but by being the members of our Lord Iesus Christ.
but by being the members of our Lord Iesus christ.
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Now, how can we attain therto, without he offer himself vnto vs, & biddeth vs vpon such a condition,
Now, how can we attain thereto, without he offer himself unto us, & bids us upon such a condition,
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as truely ioyneth vs vnto him:
as truly Joineth us unto him:
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7316
and he so dwelleth in vs, as yt whatsoeuer hée hath, is oures, whereby we might enioy the benefites which were graunted to him in our name:
and he so dwells in us, as that whatsoever he hath, is ours, whereby we might enjoy the benefits which were granted to him in our name:
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It is said in the prophesie of Isaiah, That the spirit of God rested on him: It is said in the prophesy of Isaiah, That the Spirit of God rested on him:
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howbeit, it was not, because he had any néed of the same, nor yet for his own priuate vse:
howbeit, it was not, Because he had any need of the same, nor yet for his own private use:
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7319
But it was for the benefite of his whole body: to wit, the whole Church.
But it was for the benefit of his Whole body: to wit, the Whole Church.
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Let vs then know, that since the Supper is at this time offred vnto vs, that the meaning of our Lord Iesus is, that we shoulde séeke all our felicitie in him.
Let us then know, that since the Supper is At this time offered unto us, that the meaning of our Lord Iesus is, that we should seek all our felicity in him.
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And because we are very farre from him, he of his great goodnesse commeth neare to vs. In very déed, hée leaueth not his heauenly glory:
And Because we Are very Far from him, he of his great Goodness comes near to us In very deed, he Leaveth not his heavenly glory:
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For we must not thinke that hée descendeth héere below (as the Papists imagine) to bestowe his body and blood vpon vs:
For we must not think that he Descendeth Here below (as the Papists imagine) to bestow his body and blood upon us:
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But although wée are farre from him, yet ceaseth hée not to refresh vs with his body and blood,
But although we Are Far from him, yet ceases he not to refresh us with his body and blood,
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neyther let vs leaue so farre foorth as shall be néedefull for vs to bée perfectly vnited to him.
neither let us leave so Far forth as shall be needful for us to been perfectly united to him.
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Nowe, marke why I say, perfectly, although in very déede hée maketh vs go on in some measure:
Now, mark why I say, perfectly, although in very deed he makes us go on in Some measure:
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but yet how euer it is, let not vs leaue to ioyne our selues to him.
but yet how ever it is, let not us leave to join our selves to him.
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And let vs vnderstand that hee will not deceiue vs of our hope séeing hee hath declared vnto vs, that hée is our head, and wée his members:
And let us understand that he will not deceive us of our hope seeing he hath declared unto us, that he is our head, and we his members:
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and that if wée suffer him to gouerne and guide vs, wée shall finde him to bée a good and sure guide:
and that if we suffer him to govern and guide us, we shall find him to been a good and sure guide:
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and the power of his holy Spirite to bée infinite to defend vs. In the first place then,
and the power of his holy Spirit to been infinite to defend us In the First place then,
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when wée come to this holy Table, Let vs vnderstand that it is a secrete, surpassing our capacities and therefore wee must héere giue place vnto faith.
when we come to this holy Table, Let us understand that it is a secret, surpassing our capacities and Therefore we must Here give place unto faith.
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And let vs know, that the thing which wée cannot conceiue and vnderstand, is notwithstanding accomplished by the secret and inuisible grace of the holy Ghost:
And let us know, that the thing which we cannot conceive and understand, is notwithstanding accomplished by the secret and invisible grace of the holy Ghost:
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for, sée how we are made partakers of the body & blood of our Lord Iesus Christe.
for, see how we Are made partakers of the body & blood of our Lord Iesus Christ.
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Moreouer, since hée dwelleth in vs, and that wée are truly and in déed his body, let vs not doubt,
Moreover, since he dwells in us, and that we Are truly and in deed his body, let us not doubt,
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but that whatsoeuer Isaiah speaketh, of the graces of the holy Ghoste, they belong and are proper vnto vs, In very déede, wee receiue not the holy Ghoste perfectly:
but that whatsoever Isaiah speaks, of the graces of the holy Ghost, they belong and Are proper unto us, In very deed, we receive not the holy Ghost perfectly:
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because there is a measure of the gift (according to the saying of Saint Paule) and wée must increase in it more & more. Because there is a measure of the gift (according to the saying of Saint Paul) and we must increase in it more & more.
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7336
Besides, it is not without cause that our Lorde Iesus hath so distributed it to vs by certaine and sure portions and degrées:
Beside, it is not without cause that our Lord Iesus hath so distributed it to us by certain and sure portions and Degrees:
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7337
For, it is néedefull that his power shoulde bee made perfect in our weakenesse, to the end wée might hang alwayes vpon him, and carefully call vpon his holy name:
For, it is needful that his power should be made perfect in our weakness, to the end we might hang always upon him, and carefully call upon his holy name:
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7338
that wée myght also bée humbled, because wee know that there are many things in vs which may be amended.
that we might also been humbled, Because we know that there Are many things in us which may be amended.
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Wée see then that wee should vnderstand, that Iesus Christ dwelleth not in vaine in vs:
We see then that we should understand, that Iesus christ dwells not in vain in us:
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7340
because hee will effectually witnesse vnto vs, that his holy Spirite will powre foorth his power to strengthen vs in him, that we might forsake this world, and come vnto heauen.
Because he will effectually witness unto us, that his holy Spirit will pour forth his power to strengthen us in him, that we might forsake this world, and come unto heaven.
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7341
It is said in that place of Isaiah, That the Spirit of wisedome rested vpon him:
It is said in that place of Isaiah, That the Spirit of Wisdom rested upon him:
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by which hée meaneth to shew, that we are nothing but darknesse and miserable blinde foules:
by which he means to show, that we Are nothing but darkness and miserable blind fowls:
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7343
and in steed of thinking our selues to be both able and skilfull, wee shal alwaies peruert and falsifie the trueth of God,
and in steed of thinking our selves to be both able and skilful, we shall always pervert and falsify the truth of God,
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7344
vntill such time as hée inlightened vs, and graunted vs an heauenly cléerenes, which commeth not vnto vs either by birth or yet by inheritance.
until such time as he enlightened us, and granted us an heavenly clearness, which comes not unto us either by birth or yet by inheritance.
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7345
And it is said besides, that he hath the spirite of the feare of God:
And it is said beside, that he hath the Spirit of the Fear of God:
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and al because our desires are so many enimies against the will of God, vntill such time as they be refourmed, and altogether chaunged.
and all Because our Desires Are so many enemies against the will of God, until such time as they be reformed, and altogether changed.
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7347
Besides, it is said also that he hath the spirite of power, to the ende we might vnderstand our weakenesse,
Beside, it is said also that he hath the Spirit of power, to the end we might understand our weakness,
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7348
so that we coulde not choose but quaile, if we were not strengthened from aboue, wée shoulde then feele al these things,
so that we could not choose but quail, if we were not strengthened from above, we should then feel all these things,
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7349
whenas we should come to the receiuing of the testimonie which is héere set downe vnto vs:
whenas we should come to the receiving of the testimony which is Here Set down unto us:
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7350
and we should be persuaded that as mortall men distribute the bread and wine, euen so will our Lord Iesus worke therein,
and we should be persuaded that as Mortal men distribute the bred and wine, even so will our Lord Iesus work therein,
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7351
because it is done by his authoritie & in his name:
Because it is done by his Authority & in his name:
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& is no deuised thing of mans braine, but that Iesus Christe is the Authour thereof.
& is not devised thing of men brain, but that Iesus Christ is the Author thereof.
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7353
Thus we sée wherunto we must apply this history.
Thus we see whereunto we must apply this history.
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7354
Moreouer, let vs bée so vnited vnto this head, as that wee may worship our God with one heart and one mouth and in the meane while let vs ioyne our selues together.
Moreover, let us been so united unto this head, as that we may worship our God with one heart and one Mouth and in the mean while let us join our selves together.
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7355
For it is not said that the apostles ioyned with all, in one accord Because al the whole towne of Ierusalem was an enimie vnto them:
For it is not said that the Apostles joined with all, in one accord Because all the Whole town of Ierusalem was an enemy unto them:
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7356
and yet although they were but few in number, and a contemptible people, they ceased not to persist,
and yet although they were but few in number, and a contemptible people, they ceased not to persist,
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7357
and ioyne themselues together vnder the Ensigne or banner of God, in the name of our Lord Iesus Christ.
and join themselves together under the Ensign or banner of God, in the name of our Lord Iesus christ.
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7358
Euen so thē séeing there are such a number of Curre Dogges barking against vs,
Eve so them seeing there Are such a number of Cur Dogs barking against us,
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(31) sermon (DIV2)
503
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and that the Diuell raiseth vp, so diuersly, many troubles, let vs ioyne our selues together so much the more constantly:
and that the devil Raiseth up, so diversely, many Troubles, let us join our selves together so much the more constantly:
cc cst dt n1 vvz a-acp, av av-j, d n2, vvb pno12 vvi po12 n2 av av av-d dt av-dc av-j:
(31) sermon (DIV2)
503
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and let not the bond of our concord bée loosed, that wée may by that meane be able to set our selues against Satan & all his supporters.
and let not the bound of our concord been loosed, that we may by that mean be able to Set our selves against Satan & all his supporters.
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(31) sermon (DIV2)
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True it is that we ought generally to séeke for peace with all men without exception:
True it is that we ought generally to seek for peace with all men without exception:
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(31) sermon (DIV2)
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For we should loue those which hate and persecute vs, and wish them good, although they deserue it not:
For we should love those which hate and persecute us, and wish them good, although they deserve it not:
c-acp pns12 vmd vvi d r-crq vvb cc vvi pno12, cc vvi pno32 j, cs pns32 vvb pn31 xx:
(31) sermon (DIV2)
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and yet wee must be their enimies, for otherwise we should separate our selues from Iesus Christe.
and yet we must be their enemies, for otherwise we should separate our selves from Iesus Christ.
cc av pns12 vmb vbi po32 n2, c-acp av pns12 vmd vvi po12 n2 p-acp np1 np1.
(31) sermon (DIV2)
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And therefore, let vs set our selues against all the world and let vs besides vnderstand that we must forsake our selues to be ioined to our Lorde Iesus Christe:
And Therefore, let us Set our selves against all the world and let us beside understand that we must forsake our selves to be joined to our Lord Iesus Christ:
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(31) sermon (DIV2)
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and he doth vs no hurt nor wrong in raysing vp the incredulous people against vs,
and he does us not hurt nor wrong in raising up the incredulous people against us,
cc pns31 vdz pno12 xx n1 ccx vvi p-acp vvg a-acp dt j n1 p-acp pno12,
(31) sermon (DIV2)
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whenas we goe about to make an accord amongst our selues, and to ioyne and vnite our selues together in the name of our Lord Iesus Christ:
whenas we go about to make an accord among our selves, and to join and unite our selves together in the name of our Lord Iesus christ:
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(31) sermon (DIV2)
503
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and let vs also vnderstand that he alloweth and liketh of our accord, and although we are but a handfull of people,
and let us also understand that he alloweth and liketh of our accord, and although we Are but a handful of people,
cc vvb pno12 av vvi cst pns31 vvz cc vvz pp-f po12 n1, cc cs pns12 vbr p-acp dt n1 pp-f n1,
(31) sermon (DIV2)
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7368
yet let vs boldly contemne the worlde, and all Satans adherents, & gods enimies.
yet let us boldly contemn the world, and all Satan adherents, & God's enemies.
av vvb pno12 av-j vvi dt n1, cc d npg1 n2, cc n2 n2.
(31) sermon (DIV2)
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And although in respect of them wée are nothing, let vs not doubt but that God alloweth of vs,
And although in respect of them we Are nothing, let us not doubt but that God alloweth of us,
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(31) sermon (DIV2)
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and dwelleth amongst vs. At what time that S. Luke described this matter here in this place the Sacrifices were vsed in the Temple as they had béene before time,
and dwells among us At what time that S. Lycia described this matter Here in this place the Sacrifices were used in the Temple as they had been before time,
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(31) sermon (DIV2)
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and the Priest was there present in all his dignitie and pontificalibus.
and the Priest was there present in all his dignity and pontificalibus.
cc dt n1 vbds a-acp j p-acp d po31 n1 cc fw-la.
(31) sermon (DIV2)
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There was also the common order of all their glorious and glittering shew, so that a man would haue thought that God had been tyed to this people.
There was also the Common order of all their glorious and glittering show, so that a man would have Thought that God had been tied to this people.
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(31) sermon (DIV2)
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Now, the holy Ghost descended, but vpon one house, nay rather but vpon one chamber, wherein the poore fearefull Disciples were euen like silly lambes cōpassed about with wolues.
Now, the holy Ghost descended, but upon one house, nay rather but upon one chamber, wherein the poor fearful Disciples were even like silly Lambs compassed about with wolves.
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(31) sermon (DIV2)
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A man would haue thought that the state of these people was miserable: and yet see, the holy Ghost appeared vnto this little and simple company.
A man would have Thought that the state of these people was miserable: and yet see, the holy Ghost appeared unto this little and simple company.
dt n1 vmd vhi vvn d dt n1 pp-f d n1 vbds j: cc av vvb, dt j n1 vvd p-acp d j cc j n1.
(31) sermon (DIV2)
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Euen so, although we at this day be contemptible in the worlde, & no great number,
Eve so, although we At this day be contemptible in the world, & no great number,
np1 av, cs pns12 p-acp d n1 vbi j p-acp dt n1, cc dx j n1,
(31) sermon (DIV2)
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yet let vs not doubt but that the Sonne of God will poure out the power of his holy spirite vpon vs,
yet let us not doubt but that the Son of God will pour out the power of his holy Spirit upon us,
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(31) sermon (DIV2)
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and cause vs to féele his graces so farre foorth as he séeth to bée néedefull:
and cause us to feel his graces so Far forth as he seeth to been needful:
cc vvb pno12 pc-acp vvi po31 n2 av av-j av c-acp pns31 vvz pc-acp vbi j:
(31) sermon (DIV2)
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and therfore let vs be so cōtented with this inestimable benefit, as that we enuie not the prosperity of the vngodly, & enimies of God:
and Therefore let us be so contented with this inestimable benefit, as that we envy not the Prosperity of the ungodly, & enemies of God:
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(31) sermon (DIV2)
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7379
and that hee doth vs no wrong that the worlde desp•eth vs, and bee taken for rotten mēbers:
and that he does us no wrong that the world desp•eth us, and be taken for rotten members:
cc cst pns31 vdz pno12 dx j-jn d dt n1 vvz pno12, cc vbi vvn p-acp j-vvn n2:
(31) sermon (DIV2)
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let this bée but as a matter of nothing vnto vs, so that we remain vnited and ioyned together:
let this been but as a matter of nothing unto us, so that we remain united and joined together:
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(31) sermon (DIV2)
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I meane in that vnite which we haue by the meane of the Gospell, and of our Lord Iesus Christ, who is the fountaine of all goodnesse and life,
I mean in that unite which we have by the mean of the Gospel, and of our Lord Iesus christ, who is the fountain of all Goodness and life,
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(31) sermon (DIV2)
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and in whom also is all perfect ioy.
and in whom also is all perfect joy.
cc p-acp ro-crq av vbz d j n1.
(31) sermon (DIV2)
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Now let vs fall downe before the Maiestie of our good God, and acknowledge our offences, beséeching him to forgiue vs them, to correct vs for them,
Now let us fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him to forgive us them, to correct us for them,
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(31) sermon (DIV2)
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& wholy to rid vs of them. And so let vs al say, O Almightie God and heauenly Father. &c.
& wholly to rid us of them. And so let us all say, Oh Almighty God and heavenly Father. etc.
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(31) sermon (DIV2)
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7385
The second sermon of the descending of the holy Ghoste. Actes. 2. 13 OThers mocking, saide, These men are full of newe wine.
The second sermon of the descending of the holy Ghost. Acts. 2. 13 Others mocking, said, These men Are full of new wine.
dt ord n1 pp-f dt vvg pp-f dt j n1. n2. crd crd ng2-jn vvg, vvd, d n2 vbr j pp-f j n1.
(32) sermon (DIV2)
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14 But Peter standing forth with the eleuen, lift vp his voice and said vnto them, Yee men of Iury,
14 But Peter standing forth with the eleuen, lift up his voice and said unto them, Ye men of Jury,
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(32) sermon (DIV2)
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7387
and all yee that dwell at Ierusalem, be this known vnto you, and heare my wordes.
and all ye that dwell At Ierusalem, be this known unto you, and hear my words.
cc d pn22 cst vvb p-acp np1, vbb d vvn p-acp pn22, cc vvb po11 n2.
(32) sermon (DIV2)
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15 For these are not drunken, as yee suppose, seeing it is but the third houre of the day.
15 For these Are not drunken, as ye suppose, seeing it is but the third hour of the day.
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(32) sermon (DIV2)
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16 But this is that which was spoken by the Prophete Ioell. 16 But this is that which was spoken by the Prophet Joel.
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(32) sermon (DIV2)
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17 And it shall come to passe in the laste daies (saith God) that I will powre out my spirite vpon all fleshe:
17 And it shall come to pass in the laste days (Says God) that I will pour out my Spirit upon all Flesh:
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(32) sermon (DIV2)
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and your sonnes and daughters shall Prophesie, and your young men shall see visions, and your olde men shall dreame dreames.
and your Sons and daughters shall Prophesy, and your young men shall see visions, and your old men shall dream dreams.
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(32) sermon (DIV2)
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7392
THese wordes which Saint Luke hath héere set down in the beginning of this percell of Scripture, serue for a notable example of the wickednes and vnthankefulnesse of men.
THese words which Saint Lycia hath Here Set down in the beginning of this percell of Scripture, serve for a notable Exampl of the wickedness and unthankfulness of men.
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(32) sermon (DIV2)
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7393
For beholde how the Apostles, who were very wel knowne to bée plaine countrie men,
For behold how the Apostles, who were very well known to been plain country men,
p-acp vvi c-crq dt n2, r-crq vbdr av av vvn pc-acp vbi j n1 n2,
(32) sermon (DIV2)
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7394
& of base estate, spake diuers and sundry forreine tongues and languages, excellently handling the true religion,
& of base estate, spoke diverse and sundry foreign tongues and languages, excellently handling the true Religion,
cc pp-f j n1, vvd j cc j j n2 cc n2, av-j vvg dt j n1,
(32) sermon (DIV2)
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7395
and declaring the saluation which was in Christe Iesus.
and declaring the salvation which was in Christ Iesus.
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(32) sermon (DIV2)
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7396
Nowe, this thing in déede, was sufficient to haue caused thē, who heard it spoken of many dayes after, to fall into a great admiration:
Now, this thing in deed, was sufficient to have caused them, who herd it spoken of many days After, to fallen into a great admiration:
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(32) sermon (DIV2)
511
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7397
and therefore it could not be chosen, but that they which presently beholde, & with their owne eares heard them speake, must néedes bee stirred vp to bée brought to the true obedience of the worde.
and Therefore it could not be chosen, but that they which presently behold, & with their own ears herd them speak, must needs be stirred up to been brought to the true Obedience of the word.
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(32) sermon (DIV2)
511
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7398
Howbeit they would not acknowledge the workes of God, whereby they ought to haue magnified and glorified him,
Howbeit they would not acknowledge the works of God, whereby they ought to have magnified and glorified him,
a-acp pns32 vmd xx vvi dt n2 pp-f np1, c-crq pns32 vmd pc-acp vhi vvn cc vvn pno31,
(32) sermon (DIV2)
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but euen made a iest at them. Well, this fault was not onely in the worlde at those dayes:
but even made a jest At them. Well, this fault was not only in the world At those days:
cc-acp av-j vvd dt n1 p-acp pno32. uh-av, d n1 vbds xx av-j p-acp dt n1 p-acp d n2:
(32) sermon (DIV2)
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but wee may sée it also in this our age.
but we may see it also in this our age.
cc-acp pns12 vmb vvi pn31 av p-acp d po12 n1.
(32) sermon (DIV2)
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7401
For God worketh so mightily and effectually alwaies, as that wee are no way able to comprehend his doings:
For God works so mightily and effectually always, as that we Are no Way able to comprehend his doings:
p-acp np1 vvz av av-j cc av-j av, c-acp cst pns12 vbr dx n1 j pc-acp vvi po31 n2-vdg:
(32) sermon (DIV2)
511
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7402
and yet for all that, wee are no whit moued to thanke him for them,
and yet for all that, we Are no whit moved to thank him for them,
cc av p-acp d d, pns12 vbr dx n1 vvd pc-acp vvi pno31 p-acp pno32,
(32) sermon (DIV2)
511
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7403
but especially, for that great benefite of calling vs to the knowledge of his Gospell, which hée hath largely bestowed vpon vs. But cōtrariwise, do we not see a rabble of scoffers mocke and iest at the wordes of the Lorde,
but especially, for that great benefit of calling us to the knowledge of his Gospel, which he hath largely bestowed upon us But contrariwise, do we not see a rabble of scoffers mock and jest At the words of the Lord,
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(32) sermon (DIV2)
511
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7404
and make as great an account of preaching, as if it were an olde wiues tale tolde vnto them? In which their doing, beare they that reuerence vnto the worde of God which they ought? without all doubt, no.
and make as great an account of preaching, as if it were an old wives tale told unto them? In which their doing, bear they that Reverence unto the word of God which they ought? without all doubt, no.
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(32) sermon (DIV2)
511
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7405
Notwithstanding, although there bée a great number of suche scoffers, as neither profite by the word of God,
Notwithstanding, although there been a great number of such scoffers, as neither profit by the word of God,
a-acp, cs pc-acp vbi dt j n1 pp-f d n2, c-acp dx n1 p-acp dt n1 pp-f np1,
(32) sermon (DIV2)
511
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7406
nor yet by his miracles, (as some such there were in ye cōpany of the Apostles) yet let vs not be any whit offended at them,
nor yet by his Miracles, (as Some such there were in the company of the Apostles) yet let us not be any whit offended At them,
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(32) sermon (DIV2)
511
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7407
but continue firme and constant, least we fall into the like condemnation, for the contempt of the wonderfull works of God,
but continue firm and constant, lest we fallen into the like condemnation, for the contempt of the wonderful works of God,
cc-acp vvb j cc j, cs pns12 vvb p-acp dt j n1, p-acp dt n1 pp-f dt j n2 pp-f np1,
(32) sermon (DIV2)
511
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7408
& for our not honouring of him as hée ought And this is a good obseruation for vs in the first place.
& for our not honouring of him as he ought And this is a good observation for us in the First place.
cc p-acp po12 xx vvg pp-f pno31 c-acp pns31 vmd cc d vbz dt j n1 p-acp pno12 p-acp dt ord n1.
(32) sermon (DIV2)
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7409
Now, S. Luke saith, that Peter in the behalfe of all the Apostles shewed that the scoffers and contemners of God were greatly ouershot, to scorne and iest at such a myracle which they manifestly saw before their eies,
Now, S. Luke Says, that Peter in the behalf of all the Apostles showed that the scoffers and contemners of God were greatly overshot, to scorn and jest At such a miracle which they manifestly saw before their eyes,
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(32) sermon (DIV2)
511
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7410
and that they ought not to haue attributed it vnto any. such drunkennesse, wherof they accused the Apostles.
and that they ought not to have attributed it unto any. such Drunkenness, whereof they accused the Apostles.
cc cst pns32 vmd xx pc-acp vhi vvn pn31 p-acp d. d n1, c-crq pns32 vvd dt n2.
(32) sermon (DIV2)
511
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7411
For, he saith, Yee men of Iewry, and all yee that dwell at Ierusalem, bee this knowne vnto you, and heare my wordes:
For, he Says, Ye men of Iewry, and all ye that dwell At Ierusalem, be this known unto you, and hear my words:
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(32) sermon (DIV2)
511
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7412
for these are not drunken as yee suppose, seeing it is but the thirde houre of the day. for these Are not drunken as ye suppose, seeing it is but the Third hour of the day.
c-acp d vbr xx j c-acp pn22 vvb, vvg pn31 vbz p-acp dt ord n1 pp-f dt n1.
(32) sermon (DIV2)
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7413
We haue héere first of all to obserue, that the men in olde time reckoned the houres otherwise then we doe:
We have Here First of all to observe, that the men in old time reckoned the hours otherwise then we do:
pns12 vhb av ord pp-f d pc-acp vvi, cst dt n2 p-acp j n1 vvd dt n2 av av pns12 vdb:
(32) sermon (DIV2)
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7414
For they made the first houre to begin at the rising of the Sun, and so they had alwaies twelue houres from the Sunne rising vnto the going downe thereof,
For they made the First hour to begin At the rising of the Sun, and so they had always twelue hours from the Sun rising unto the going down thereof,
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(32) sermon (DIV2)
511
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7415
and as the daies grew lōger or shorter, euen so made they their houres.
and as the days grew longer or shorter, even so made they their hours.
cc p-acp dt n2 vvd av-jc cc jc, av av vvd pns32 po32 n2.
(32) sermon (DIV2)
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7416
Moreouer, they deuided the day into four quarters, to wit, the first quarter beganne at the first houre,
Moreover, they divided the day into four quarters, to wit, the First quarter began At the First hour,
av, pns32 vvd dt n1 p-acp crd n2, pc-acp vvi, dt ord n1 vvd p-acp dt ord n1,
(32) sermon (DIV2)
511
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7417
and continued vntill the third, the second, from the thirde houre, vnto the sixte, the thirde, from sixe to nine,
and continued until the third, the second, from the Third hour, unto the sixte, the Third, from sixe to nine,
cc vvd p-acp dt ord, dt ord, p-acp dt ord n1, p-acp dt ord, dt ord, p-acp crd p-acp crd,
(32) sermon (DIV2)
511
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7418
and the fourth, from nine vnto twelue.
and the fourth, from nine unto twelue.
cc dt ord, p-acp crd p-acp crd.
(32) sermon (DIV2)
511
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7419
So that the sixt houre was as it were, noone, and the third, was betwixt eight and nine in the morning as wée reckon.
So that the sixt hour was as it were, noon, and the third, was betwixt eight and nine in the morning as we reckon.
av cst dt ord n1 vbds c-acp pn31 vbdr, n1, cc dt ord, vbds p-acp crd cc crd p-acp dt n1 c-acp pns12 vvb.
(32) sermon (DIV2)
511
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7420
Let vs now come to the reason which S Peter brought, by which hée shewed that they were not drunke, as the Iewes thought.
Let us now come to the reason which S Peter brought, by which he showed that they were not drunk, as the Iewes Thought.
vvb pno12 av vvi p-acp dt n1 r-crq n1 np1 vvd, p-acp r-crq pns31 vvd cst pns32 vbdr xx vvn, c-acp dt np2 n1.
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For, it is as much as if hée had saide, It is nowe about the thirde houre of the day,
For, it is as much as if he had said, It is now about the Third hour of the day,
p-acp, pn31 vbz p-acp d c-acp cs pns31 vhd vvn, pn31 vbz av p-acp dt ord n1 pp-f dt n1,
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and that is (as I haue alredy saide) betwixt eight and nyne in the morning:
and that is (as I have already said) betwixt eight and nyne in the morning:
cc d vbz (c-acp pns11 vhb av vvd) p-acp crd cc crd p-acp dt n1:
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and therfore it is not likely that men would bée drunke at that time of the day:
and Therefore it is not likely that men would been drunk At that time of the day:
cc av pn31 vbz xx j cst n2 vmd vbi vvn p-acp d n1 pp-f dt n1:
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and such men especially which gaue themselues to serue God, And héerein Saint Peter reprooueth drunkennesse,
and such men especially which gave themselves to serve God, And herein Saint Peter Reproveth Drunkenness,
cc d n2 av-j r-crq vvd px32 pc-acp vvi np1, cc av n1 np1 vvz n1,
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and sheweth it to bée a very dishonest thing for a man to be drunke in the morning.
and shows it to been a very dishonest thing for a man to be drunk in the morning.
cc vvz pn31 pc-acp vbi dt j j n1 p-acp dt n1 pc-acp vbi vvn p-acp dt n1.
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And yet wée shall finde a great many moe then néedeth, that are giuen to bée so drunkenne as that they haue neither wit, nor reason.
And yet we shall find a great many more then needeth, that Are given to been so drunkenne as that they have neither wit, nor reason.
cc av pns12 vmb vvi dt j d dc cs vvz, cst vbr vvn pc-acp vbi av j c-acp cst pns32 vhb dx n1, ccx n1.
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And some of them will not bée drunke with that which they take in the morning,
And Some of them will not been drunk with that which they take in the morning,
cc d pp-f pno32 vmb xx vbi vvn p-acp d r-crq pns32 vvb p-acp dt n1,
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but will be so blockish with their wine which they gull in the euening, as that a man woulde thinke they had doone nothing els but bybbed from the péepe of the day.
but will be so blockish with their wine which they gull in the evening, as that a man would think they had done nothing Else but bybbed from the peep of the day.
cc-acp vmb vbi av j p-acp po32 n1 r-crq pns32 vvi p-acp dt n1, c-acp cst dt n1 vmd vvi pns32 vhd vdn pix av cc-acp vvd p-acp dt n1 pp-f dt n1.
(32) sermon (DIV2)
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Another sorte there are, who for feare they should not haue drinke enough, will beginne so early,
another sort there Are, who for Fear they should not have drink enough, will begin so early,
j-jn n1 pc-acp vbr, r-crq p-acp n1 pns32 vmd xx vhi n1 av-d, vmb vvi av av-j,
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as that they will bée drunke all day long:
as that they will been drunk all day long:
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and thereupon the wine so bereaueth them of their wit and vnderstanding, as that they can neither goe nor stand.
and thereupon the wine so bereaveth them of their wit and understanding, as that they can neither go nor stand.
cc av dt n1 av vvz pno32 pp-f po32 n1 cc n1, c-acp cst pns32 vmb av-dx vvi ccx vvi.
(32) sermon (DIV2)
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And therefore Saint Peter saith, That these men héere are not drunke: whereby he declareth that God is highly displeased therewith.
And Therefore Saint Peter Says, That these men Here Are not drunk: whereby he Declareth that God is highly displeased therewith.
cc av n1 np1 vvz, cst d n2 av vbr xx vvn: c-crq pns31 vvz cst np1 vbz av-j vvn av.
(32) sermon (DIV2)
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Nowe, wée are in this place to note, that the Iewes so abhorred drunkennesse, as that when any of them woulde fall to bee drunke, they woulde bée sure to drinke drunke in the night,
Now, we Are in this place to note, that the Iewes so abhorred Drunkenness, as that when any of them would fallen to be drunk, they would been sure to drink drunk in the night,
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because they were ashamed that any other should sée thē.
Because they were ashamed that any other should see them.
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(32) sermon (DIV2)
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And héerein we sée that men were more shamefast at those dayes then they are in these:
And herein we see that men were more shamefast At those days then they Are in these:
cc av pns12 vvb d n2 vbdr av-dc j p-acp d n2 cs pns32 vbr p-acp d:
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because at yt time they loued to doe it in the night season, & now they make no reckoning to be drunk at noone dayes:
Because At that time they loved to do it in the night season, & now they make no reckoning to be drunk At noon days:
c-acp p-acp pn31 n1 pns32 vvd pc-acp vdi pn31 p-acp dt n1 n1, cc av pns32 vvb dx n-vvg pc-acp vbi vvn p-acp n1 n2:
(32) sermon (DIV2)
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and then forsooth, they must néedes haue a nap, & so kéepe the liquor warme in the presse.
and then forsooth, they must needs have a nap, & so keep the liquour warm in the press.
cc av uh, pns32 vmb av vhi dt n1, cc av vvb dt n1 j p-acp dt n1.
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And this we are sure to sée by them, that they will shew themselues what they are euen at the sermon time:
And this we Are sure to see by them, that they will show themselves what they Are even At the sermon time:
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(32) sermon (DIV2)
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For yée shall not see them scarscely an houre at the hearing of the worde of God,
For the shall not see them scarscely an hour At the hearing of the word of God,
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but they will foorthwith manifest ye very effect of their drunkennesse by their drowsines, so that they receiue no benefite in the whole worlde by comming thither. And no maruell:
but they will forthwith manifest you very Effect of their Drunkenness by their drowsiness, so that they receive no benefit in the Whole world by coming thither. And no marvel:
cc-acp pns32 vmb av vvi pn22 j n1 pp-f po32 n1 p-acp po32 n1, av cst pns32 vvb dx n1 p-acp dt j-jn n1 p-acp vvg av. cc dx n1:
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For the wine and the meate being not perfectly digested, by reason of the ouer gorging of them selues, wherein they excéede the very bruite beastes, causeth them to be so heauie a sléepe.
For the wine and the meat being not perfectly digested, by reason of the over gorging of them selves, wherein they exceed the very bruit beasts, Causes them to be so heavy a sleep.
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(32) sermon (DIV2)
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Yea, and yée shall many times see them sléepe at a Sermon in the morning, whenas a man would think they had neither eate nor drunke.
Yea, and the shall many times see them sleep At a Sermon in the morning, whenas a man would think they had neither eat nor drunk.
uh, cc pn22 vmb d n2 vvb pno32 vvi p-acp dt n1 p-acp dt n1, cs dt n1 vmd vvi pns32 vhd dx vvi ccx vvn.
(32) sermon (DIV2)
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7443
But héerein they shewe what greate delight they haue in the woorde of God: and to this they can make no excuse, because they come presently from their rest.
But herein they show what great delight they have in the word of God: and to this they can make no excuse, Because they come presently from their rest.
p-acp av pns32 vvb r-crq j n1 pns32 vhb p-acp dt n1 pp-f np1: cc p-acp d pns32 vmb vvi dx n1, c-acp pns32 vvb av-j p-acp po32 n1.
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And now to the matter, S. Peter speaketh according to the manner and custome that then was, saying, It is not like that these men are drunken,
And now to the matter, S. Peter speaks according to the manner and custom that then was, saying, It is not like that these men Are drunken,
cc av p-acp dt n1, n1 np1 vvz vvg p-acp dt n1 cc n1 cst av vbds, vvg, pn31 vbz xx j cst d n2 vbr j,
(32) sermon (DIV2)
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since it is but the thirde houre of the day. Hee nowe heere applieth this myracle which was doone vnto his doctrine.
since it is but the Third hour of the day. He now Here Applieth this miracle which was done unto his Doctrine.
c-acp pn31 vbz p-acp dt ord n1 pp-f dt n1. pns31 av av vvz d n1 r-crq vbds vdn p-acp po31 n1.
(32) sermon (DIV2)
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For, the holie Ghost was not geuen to the Apostles that they should bée silent, whenas any thing were mooued which tended to the glorifiyng of the woorkes of GOD:
For, the holy Ghost was not given to the Apostles that they should been silent, whenas any thing were moved which tended to the glorifying of the works of GOD:
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(32) sermon (DIV2)
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but that they shoulde be strong, constantly to deliuer out the woorde of God, and publishe the Gospel accordingly as our Lorde Iesus had graunted them the meane.
but that they should be strong, constantly to deliver out the word of God, and publish the Gospel accordingly as our Lord Iesus had granted them the mean.
cc-acp cst pns32 vmd vbi j, av-j pc-acp vvi av dt n1 pp-f np1, cc vvi dt n1 av-vvg p-acp po12 n1 np1 vhd vvn pno32 dt j.
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And therefore wée sée that God wrought wonderfully, and that the preaching of the Gospel throughout the whole worlde by so small a number, came not from men.
And Therefore we see that God wrought wonderfully, and that the preaching of the Gospel throughout the Whole world by so small a number, Come not from men.
cc av pns12 vvb cst np1 vvd av-j, cc cst dt vvg pp-f dt n1 p-acp dt j-jn n1 p-acp av j dt n1, vvd xx p-acp n2.
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Now, S. Peter in his Sermon sheweth an holy boldnesse of the spirite of God, and geueth them to vnderstand, who made a mocke at the myracle that was done,
Now, S. Peter in his Sermon shows an holy boldness of the Spirit of God, and Giveth them to understand, who made a mock At the miracle that was done,
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(32) sermon (DIV2)
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7450
and thought not reuerently of it, that Iesus Christ manifesteth not himselfe vnto those which scorne and scoffe at his woorkes.
and Thought not reverently of it, that Iesus christ manifesteth not himself unto those which scorn and scoff At his works.
cc vvd xx av-j pp-f pn31, cst np1 np1 vvz xx px31 p-acp d r-crq n1 cc n1 p-acp po31 n2.
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Moreouer, when hée sayeth, And all yee that dwell at Hierusalem, Hée speaketh vniuersally to all men,
Moreover, when he Saith, And all ye that dwell At Jerusalem, He speaks universally to all men,
av, c-crq pns31 vvz, cc d pn22 cst vvb p-acp np1, pns31 vvz av-j p-acp d n2,
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7452
and yet it appertayned not but vnto those which made a scoffe at the myracle.
and yet it appertained not but unto those which made a scoff At the miracle.
cc av pn31 vvd xx cc-acp p-acp d r-crq vvd dt n1 p-acp dt n1.
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7453
For there were many at that time, who reuerently accompanied the Apostles, that greatly woondred at the matter.
For there were many At that time, who reverently accompanied the Apostles, that greatly wondered At the matter.
p-acp a-acp vbdr d p-acp cst n1, r-crq av-j vvd dt n2, cst av-j vvd p-acp dt n1.
(32) sermon (DIV2)
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7454
Why doeth S. Peter then attribute it to all those that iested thereat? Forsooth hée did it to this ende and purpose, that by the reproouing of this their faulte, hee meant too doe good too all the companie,
Why doth S. Peter then attribute it to all those that jested thereat? Forsooth he did it to this end and purpose, that by the reproving of this their fault, he meant too do good too all the company,
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and by that occasion confirme so muche the rather the heartes of all suche as were abashed,
and by that occasion confirm so much the rather the hearts of all such as were abashed,
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and make them in an admiration and reuerence of the woorkes of GOD, by vtterlye refusing the foolishe and fantasticall opinion of all these, and suche like Gybers.
and make them in an admiration and Reverence of the works of GOD, by utterly refusing the foolish and fantastical opinion of all these, and such like Gibbets.
cc vvi pno32 p-acp dt n1 cc n1 pp-f dt n2 pp-f np1, p-acp av-j vvg dt j cc j n1 pp-f d d, cc d j n2.
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And euen so woulde wée likewise at this day doe:
And even so would we likewise At this day do:
cc av av vmd pns12 av p-acp d n1 vdb:
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7458
For if there were any scoffers amongest vs, and that we meant to reprooue this fault, we would crie out against all,
For if there were any scoffers amongst us, and that we meant to reprove this fault, we would cry out against all,
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7459
although the whole companie were not to bée charged therewith.
although the Whole company were not to been charged therewith.
cs dt j-jn n1 vbdr xx pc-acp vbi vvn av.
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7460
And yet no doubt of it, all they whose consciences were guilty, would surely condemne themselues:
And yet no doubt of it, all they whose Consciences were guilty, would surely condemn themselves:
cc av dx n1 pp-f pn31, d pns32 rg-crq n2 vbdr j, vmd av-j vvi px32:
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7461
for their owne wickednesse would sufficiently witnesse against them, without béeing charged therewith, or yet the matter by péecemeale layde open.
for their own wickedness would sufficiently witness against them, without being charged therewith, or yet the matter by piecemeal laid open.
p-acp po32 d n1 vmd av-j vvi p-acp pno32, p-acp vbg vvn av, cc av dt n1 p-acp av vvn j.
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7462
Neuerthelesse, it is méete that men sometimes shoulde somewhat bée narrowly pressed, and found fault with,
Nevertheless, it is meet that men sometime should somewhat been narrowly pressed, and found fault with,
av, pn31 vbz j cst n2 av vmd av vbi av-j vvn, cc vvd n1 p-acp,
(32) sermon (DIV2)
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7463
as it were, by name, and to bée remembred, and poynted at with the finger for their offences:
as it were, by name, and to been remembered, and pointed At with the finger for their offences:
c-acp pn31 vbdr, p-acp n1, cc pc-acp vbi vvn, cc j-vvn p-acp p-acp dt n1 p-acp po32 n2:
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7464
because they woulde then, bée more ashamed, then if they were generally reprooued.
Because they would then, been more ashamed, then if they were generally reproved.
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(32) sermon (DIV2)
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7465
Howbeit it is a wonder to sée, that some men can in no wise abide to be rebuked of their faultes, although it bee generally done:
Howbeit it is a wonder to see, that Some men can in no wise abide to be rebuked of their Faults, although it be generally done:
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(32) sermon (DIV2)
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7466
for thus they would couer it, why say they, although there are a great many guiltie of the vice which is spoken of,
for thus they would cover it, why say they, although there Are a great many guilty of the vice which is spoken of,
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7467
yet are there some, innocent thereof.
yet Are there Some, innocent thereof.
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7468
And so, we shall heare them murmure, saying, why crieth he out thus against al mē? For,
And so, we shall hear them murmur, saying, why cries he out thus against all men? For,
cc av, pns12 vmb vvi pno32 vvi, vvg, q-crq vvz pns31 av av p-acp d n2? p-acp,
(32) sermon (DIV2)
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7469
if ther be any such, must hée therfore reproue al the rest, and speake it so generally.
if there be any such, must he Therefore reprove all the rest, and speak it so generally.
cs pc-acp vbb d d, vmb pns31 av vvi d dt n1, cc vvi pn31 av av-j.
(32) sermon (DIV2)
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7470
Thus wée sée howe al of vs continually murmure against doctrine, and yet we sée, that although there are but a very fewe which made a iest at this myracle here spoken of,
Thus we see how all of us continually murmur against Doctrine, and yet we see, that although there Are but a very few which made a jest At this miracle Here spoken of,
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(32) sermon (DIV2)
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7471
yet S. Peter deliuereth his spéeche vnto all men, when he saieth, All yee that dwell in Hierusalem, be this known vnto you that these are not drunke as yee thinke.
yet S. Peter Delivereth his speech unto all men, when he Saith, All ye that dwell in Jerusalem, be this known unto you that these Are not drunk as ye think.
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(32) sermon (DIV2)
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And therfore when we sée that S Peter spake after this maner, let not vs be wiser then the holy Ghost,
And Therefore when we see that S Peter spoke After this manner, let not us be Wiser then the holy Ghost,
cc av c-crq pns12 vvb d n1 np1 vvd p-acp d n1, vvb xx pno12 vbi jc cs dt j n1,
(32) sermon (DIV2)
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7473
and when there shal bee a faulte which is not in all men, yet let not vs for al that cease to tel al men of it,
and when there shall be a fault which is not in all men, yet let not us for all that cease to tell all men of it,
cc c-crq pc-acp vmb vbi dt n1 r-crq vbz xx p-acp d n2, av vvb xx pno12 p-acp d cst vvb pc-acp vvi d n2 pp-f pn31,
(32) sermon (DIV2)
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7474
and although there may be some which are not guiltie thereof, yet let them by this example take héede they murmure not,
and although there may be Some which Are not guilty thereof, yet let them by this Exampl take heed they murmur not,
cc cs pc-acp vmb vbi d r-crq vbr xx j av, av vvb pno32 p-acp d n1 vvb n1 pns32 vvb xx,
(32) sermon (DIV2)
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7475
because they knowe themselues to be voyde of such a vice, and yet if they should be more narrowly looked into (it may be) they woulde be found guiltie of a thousand other as great.
Because they know themselves to be void of such a vice, and yet if they should be more narrowly looked into (it may be) they would be found guilty of a thousand other as great.
c-acp pns32 vvb px32 pc-acp vbi j pp-f d dt n1, cc av cs pns32 vmd vbi av-dc av-j vvn p-acp (pn31 vmb vbi) pns32 vmd vbi vvn j pp-f dt crd j-jn c-acp j.
(32) sermon (DIV2)
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7476
Let vs now see what Saint Peter meaneth by the making of this Sermon: Forsooth, his intent is, to bring the people to the knowledge of Iesus Christ:
Let us now see what Saint Peter means by the making of this Sermon: Forsooth, his intent is, to bring the people to the knowledge of Iesus christ:
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(32) sermon (DIV2)
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7477
and this was indeed the end why the tongues were geuen to the Apostles.
and this was indeed the end why the tongues were given to the Apostles.
cc d vbds av dt n1 c-crq dt n2 vbdr vvn p-acp dt n2.
(32) sermon (DIV2)
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7478
For the diuersitie of tongues did euen shut vp the gate against the Gospel, so that without the knowledge of them, it seemed impossible to haue the Gospel to bee preached throughout the worlde.
For the diversity of tongues did even shut up the gate against the Gospel, so that without the knowledge of them, it seemed impossible to have the Gospel to be preached throughout the world.
p-acp dt n1 pp-f n2 vdd av-j vvi a-acp dt n1 p-acp dt n1, av cst p-acp dt n1 pp-f pno32, pn31 vvd j pc-acp vhi dt n1 pc-acp vbi vvn p-acp dt n1.
(32) sermon (DIV2)
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7479
And therefore Saint Peter saith, If yée remember the prophesie of the Prophet Ioel, the promise therein conteined, is accomplished by the comming of Iesus Christe.
And Therefore Saint Peter Says, If the Remember the prophesy of the Prophet Joel, the promise therein contained, is accomplished by the coming of Iesus Christ.
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For, after the threatnings of the Prophet, hée setteth downe this promise, That God woulde powre out his Spirite vpon all fleshe.
For, After the threatenings of the Prophet, he sets down this promise, That God would pour out his Spirit upon all Flesh.
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Wherein hée sheweth, that when God will punishe the iniquitie of ye world, it is not to make his chosen people dispaire,
Wherein he shows, that when God will Punish the iniquity of the world, it is not to make his chosen people despair,
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but to confirme them by the exercise of the troubles in this world, which are rather laide vpon the chosen then vpon the reprobate.
but to confirm them by the exercise of the Troubles in this world, which Are rather laid upon the chosen then upon the Reprobate.
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Wée sée then, how yt our Lord is not so redy to powre out his vengeance,
We see then, how that our Lord is not so ready to pour out his vengeance,
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but that he pardoneth al those which haue recourse vnto his goodnesse and mercy. For hée is alwayes néere vnto thē, which truly call vpon him.
but that he Pardoneth all those which have recourse unto his Goodness and mercy. For he is always near unto them, which truly call upon him.
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Now this hath continually béen the common vaine of the Prophetes, that when they woulde comfort poore sinners, they would bring them to the knowledge of Iesus Christe.
Now this hath continually been the Common vain of the prophets, that when they would Comfort poor Sinners, they would bring them to the knowledge of Iesus Christ.
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And it was not without cause:
And it was not without cause:
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for take vs from Iesus Christ, and then, what shall wée finde in God? Surely we shall finde suche an excellencie and highnesse in him,
for take us from Iesus christ, and then, what shall we find in God? Surely we shall find such an excellency and highness in him,
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as shall throwe downe all creatures into the bottomeles depth:
as shall throw down all creatures into the bottomeles depth:
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because that when we are come to the knowledge of our selues, wée shall finde nothing in vs, saue sinne and iniquitie:
Because that when we Are come to the knowledge of our selves, we shall find nothing in us, save sin and iniquity:
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to present our selues before the maiestie of so great and mightie a Iudge, wée can by no meanes possible looke for any other thing,
to present our selves before the majesty of so great and mighty a Judge, we can by no means possible look for any other thing,
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then the iustice and rigour of his vengeance, prepared for vs by reason of our iniquities.
then the Justice and rigour of his vengeance, prepared for us by reason of our iniquities.
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And I beséeche you, which of vs in déed shall bée able to exempt him self from out of the number of sinners, that hée may bée bolde to say, hée had not néede haue recourse vnto the knowledge of Iesus Christe? And yet wée sée howe carelesse wée are in this behalfe.
And I beseech you, which of us in deed shall been able to exempt him self from out of the number of Sinners, that he may been bold to say, he had not need have recourse unto the knowledge of Iesus Christ? And yet we see how careless we Are in this behalf.
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In déede there is no man that will openly say, that he woulde not know Iesus Christ:
In deed there is no man that will openly say, that he would not know Iesus christ:
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howbeit there are but a fewe which will trauell to séeke for him as hée ought to bée sought for.
howbeit there Are but a few which will travel to seek for him as he ought to been sought for.
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And therefore it is no maruell though the Prophetes stoode alwaies vpon this point to bring vs to the knowledge of Iesus Christe:
And Therefore it is no marvel though the prophets stood always upon this point to bring us to the knowledge of Iesus Christ:
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for that is the only meane by which wée must bée reconciled vnto God, and wheron we must be grounded.
for that is the only mean by which we must been reconciled unto God, and whereon we must be grounded.
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Wée sée then that when the holy Ghost came downe so abundantly, that it was to none other end,
We see then that when the holy Ghost Come down so abundantly, that it was to none other end,
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but that al such as were estraunged from the knowledge of Iesus Christe, might bee called and we al be brought together to be the people of God, & so receiue him.
but that all such as were estranged from the knowledge of Iesus Christ, might be called and we all be brought together to be the people of God, & so receive him.
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But for the better vnderstanding of this place, we must lay open the saying of the Prophet, It will come to passe (saith hée) in the latter dayes that I will powre my spirite vpon all fl•she:
But for the better understanding of this place, we must lay open the saying of the Prophet, It will come to pass (Says he) in the latter days that I will pour my Spirit upon all fl•she:
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and your sonnes and daughters shall prophesie: and your young men shall see visions, and your old men shall dreame dreames. and your Sons and daughters shall prophesy: and your young men shall see visions, and your old men shall dream dreams.
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Heerein is to bee obserued, that although the Prophet saith that the holy ghoste shall bée powred out vpon all fleshe,
Herein is to be observed, that although the Prophet Says that the holy ghost shall been poured out upon all Flesh,
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yet that all men shall not receiue him: because we sée that a great many are bereaued thereof.
yet that all men shall not receive him: Because we see that a great many Are bereaved thereof.
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Neuertheles, God calleth vs all, but we vnthankefully and wickedly withstand him.
Nevertheless, God calls us all, but we unthankfully and wickedly withstand him.
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And this is alwayes a true saying, That none commeth to him, but such as the holy Ghost draweth.
And this is always a true saying, That none comes to him, but such as the holy Ghost draws.
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By this also wee are let to vnderstande, that if wee come vnto Iesus Christe by faith,
By this also we Are let to understand, that if we come unto Iesus Christ by faith,
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and so, humbly holde vs there, we shal receiue the graces of the holy Ghoste so abundantly,
and so, humbly hold us there, we shall receive the graces of the holy Ghost so abundantly,
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as that we may bee able to communicate them vnto our neighbours. And thus we see, that Iesus Christe calleth vs all in generall:
as that we may be able to communicate them unto our neighbours. And thus we see, that Iesus Christ calls us all in general:
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howbeit it is very farre of, that all doe come vnto him, because we refuse the benefit that is offered vs. And how so? Forsooth by reason we make our selues not worthie thereof, alwaies desiring rather to giue our selues vnto our vanities,
howbeit it is very Far of, that all do come unto him, Because we refuse the benefit that is offered us And how so? Forsooth by reason we make our selves not worthy thereof, always desiring rather to give our selves unto our vanities,
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then vnto the feare of God. Wherefore, since it is so that many receiue not the graces which are offered them, although they are all called:
then unto the Fear of God. Wherefore, since it is so that many receive not the graces which Are offered them, although they Are all called:
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heere might a question be asked, why the Prophet then speaketh after this maner.
Here might a question be asked, why the Prophet then speaks After this manner.
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In very deede, the Prophet his meaning is to vse this generall kinde of speech, to shew that God wil bring some of all estates and ages to knowe him:
In very deed, the Prophet his meaning is to use this general kind of speech, to show that God will bring Some of all estates and ages to know him:
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and also because he maketh now no difference betweene the Iewe and the Gentile: For the power of the holy Ghoste worketh euery where.
and also Because he makes now no difference between the Iewe and the Gentile: For the power of the holy Ghost works every where.
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We see that the people of the Iewes, were euen the very first amongst all other nations, who knew the true God:
We see that the people of the Iewes, were even the very First among all other Nations, who knew the true God:
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and although the beléeuing Iewes were few in number, yet was the holy G•st offered vnto them all.
and although the believing Iewes were few in number, yet was the holy G•st offered unto them all.
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In like case were the Gentiles also instructed by ye preaching of the Gosp•l.
In like case were the Gentiles also instructed by you preaching of the Gosp•l.
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Thus we sée it to be no wonder in the saying of the Prophet, that God hath powred out his spirite vpon all flesh.
Thus we see it to be no wonder in the saying of the Prophet, that God hath poured out his Spirit upon all Flesh.
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Nowe the doctrine which at ye beginning was set foorth by ye preaching of the Gospell came first of all to the Iewes, to the ende that the saying of Ezechiel might be fulfilled, that from the fountaine of Hierusalem, the riuers should ouerflowe euen vnto the vttermost partes of the earth.
Now the Doctrine which At you beginning was Set forth by you preaching of the Gospel Come First of all to the Iewes, to the end that the saying of Ezechiel might be fulfilled, that from the fountain of Jerusalem, the Rivers should overflow even unto the uttermost parts of the earth.
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Wherein, the meaning of the Prophet is, that the diuersitie of tongues had neuer byn spread abroade,
Wherein, the meaning of the Prophet is, that the diversity of tongues had never been spread abroad,
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if ye holy Ghost had not byn sent vnto the Apostles, to haue dispersed their doctrine throughout al the world.
if you holy Ghost had not been sent unto the Apostles, to have dispersed their Doctrine throughout all the world.
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And therefore let vs rightly cōsider, how God by his incōprehēsible wisedom hath woonderfully wrought to haue ye gospel to be published:
And Therefore let us rightly Consider, how God by his incomprehensible Wisdom hath wonderfully wrought to have you gospel to be published:
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for although Iesus Christ had very sufficiently instructed the Apostles:
for although Iesus christ had very sufficiently instructed the Apostles:
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yet were they but grosse headed, vntill such time as they had receiued the holye Ghost:
yet were they but gross headed, until such time as they had received the holy Ghost:
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But after they had receiued him, sée howe they became of simple soules, such great and learned Clarkes,
But After they had received him, see how they became of simple Souls, such great and learned Clerks,
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as that they vnderstood the diuersitie of tongues, the want of which (as I haue alreadie said) was an hinderance to the publishing of the Gospel.
as that they understood the diversity of tongues, the want of which (as I have already said) was an hindrance to the publishing of the Gospel.
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And therefore, it was not without cause that the Prophete Ioel saide, that God had powred out his spirite, vpon al flesh.
And Therefore, it was not without cause that the Prophet Joel said, that God had poured out his Spirit, upon all Flesh.
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Moreouer, wee are to obserue héere in this place, this saying, That the olde men and young men shoulde prophesie.
Moreover, we Are to observe Here in this place, this saying, That the old men and young men should prophesy.
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Whereby hee declareth that both olde and young shoulde bee partakers of the grace of the holie Ghost,
Whereby he Declareth that both old and young should be partakers of the grace of the holy Ghost,
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And therefore, it is not now néedful for vs to séeke for any glose, to vnderstand the meaning of the prophet in this spéech, All fleshe ▪ because the very Texte, sufficiently sheweth his meaning.
And Therefore, it is not now needful for us to seek for any gloze, to understand the meaning of the Prophet in this speech, All Flesh ▪ Because the very Text, sufficiently shows his meaning.
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Nowe, when hée saieth, That the young men should prophesie, Hée spake then according to the manner of the time in those dayes:
Now, when he Saith, That the young men should prophesy, He spoke then according to the manner of the time in those days:
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because GOD vsed these two kindes of meanes with his seruantes, either in vision, or els in dreame, according to that which is set downe in the booke of Numbers, that God would shew himself vnto his Prophets by visiōs,
Because GOD used these two Kinds of means with his Servants, either in vision, or Else in dream, according to that which is Set down in the book of Numbers, that God would show himself unto his prophets by visions,
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& speake vnto them in dreames: But it is said, that he would speake with his seruant Moses, mouth to mouth.
& speak unto them in dreams: But it is said, that he would speak with his servant Moses, Mouth to Mouth.
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Howbeit it might bee alleadged, yt the doctrine of the law & the doctrine of the Gospel is not like:
Howbeit it might be alleged, that the Doctrine of the law & the Doctrine of the Gospel is not like:
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& yt although God manifested himselfe vnto the Prophetes in the olde Testament, yet will hée not shewe himselfe vnto vs after that sort.
& that although God manifested himself unto the prophets in the old Testament, yet will he not show himself unto us After that sort.
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To answere this, it is to bée considered, that although the prophet vseth these tearmes,
To answer this, it is to been considered, that although the Prophet uses these terms,
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yet doeth he it, only to fit himself vnto the time wherin he was, because we shuld not say,
yet doth he it, only to fit himself unto the time wherein he was, Because we should not say,
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but yt we haue a greater measure of knowledge.
but that we have a greater measure of knowledge.
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For to say truely, GOD neuer shewed himselfe so manifestly in the olde Testament, as hée hath nowe doone to vs by Iesus Christe.
For to say truly, GOD never showed himself so manifestly in the old Testament, as he hath now done to us by Iesus Christ.
p-acp pc-acp vvi av-j, np1 av-x vvd px31 av av-j p-acp dt j n1, c-acp pns31 vhz av vdn p-acp pno12 p-acp np1 np1.
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For where God had appointed the offerings to bée sacrificed in the old Lawe, which were but figures and shadowes to bée oftentimes vsed, that it might bée séene that men could not come néere vnto God,
For where God had appointed the offerings to been sacrificed in the old Law, which were but figures and shadows to been oftentimes used, that it might been seen that men could not come near unto God,
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but by the meane of a Mediator:
but by the mean of a Mediator:
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wée haue at this present the personall presence of the Mediator himself, who once for all hath fulfilled euery thing, by his alone Sacrifice.
we have At this present the personal presence of the Mediator himself, who once for all hath fulfilled every thing, by his alone Sacrifice.
pns12 vhb p-acp d vvb dt j n1 pp-f dt n1 px31, r-crq a-acp p-acp d vhz vvn d n1, p-acp po31 j n1.
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And therefore there is nowe no Sacrifice to bée doone for the purging and sanctifiyng of sinnes, but onely the Sacrifice of thankesgiuing vnto our GOD:
And Therefore there is now no Sacrifice to been done for the purging and sanctifying of Sins, but only the Sacrifice of thanksgiving unto our GOD:
cc av pc-acp vbz av dx n1 pc-acp vbi vdn p-acp dt n-vvg cc vvg pp-f n2, p-acp j dt n1 pp-f n1 p-acp po12 np1:
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who therewith is well pleased through our Lorde Iesus Christe.
who therewith is well pleased through our Lord Iesus Christ.
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And although it is said in the Scripture, that at the comming of our Lord Iesus Christe, Altars shoulde bée set vp throughout the whole worlde, to Sacrifice vnto the Lorde our God,
And although it is said in the Scripture, that At the coming of our Lord Iesus Christ, Altars should been Set up throughout the Whole world, to Sacrifice unto the Lord our God,
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yet must wée leaue the figure, and rest in the trueth.
yet must we leave the figure, and rest in the truth.
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For, inasmuch as the Altar was a signe of the worship of God, because it is saide that Sacrifice should bée doone all the worlde through, the meaning is, that God shoulde vniuersally bee worshipped.
For, inasmuch as the Altar was a Signen of the worship of God, Because it is said that Sacrifice should been done all the world through, the meaning is, that God should universally be worshipped.
p-acp, av c-acp dt n1 vbds dt n1 pp-f dt n1 pp-f np1, c-acp pn31 vbz vvn cst n1 vmd vbi vdn d dt n1 a-acp, dt n1 vbz, cst np1 vmd av-j vbi vvn.
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No doubt of it, the Pope, with all his Colledge of Cardinalls, and all other his deare friendes the Romanistes, wyll conclude vppon this place, that there must néedes bée Sacrifices had.
No doubt of it, the Pope, with all his College of Cardinals, and all other his deer Friends the Romanists, will conclude upon this place, that there must needs been Sacrifices had.
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And therefore, when they woulde haue their Masse allowed, they bring in this testimony of ye Scripture.
And Therefore, when they would have their Mass allowed, they bring in this testimony of the Scripture.
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Howbeit if it were so, as they make themselues beléeue, Surely, surely they muste néedes conclude that Iesus Christe hath not yet appeared,
Howbeit if it were so, as they make themselves believe, Surely, surely they must needs conclude that Iesus Christ hath not yet appeared,
a-acp cs pn31 vbdr av, c-acp pns32 vvb px32 vvb, av-j, av-j pns32 vmb av vvi cst np1 np1 vhz xx av vvn,
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nor that his kingdome is yet come. Neuerthelesse, wée sée the contrary.
nor that his Kingdom is yet come. Nevertheless, we see the contrary.
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And therefore, séeing the Prophets haue thus said, it is not only to shew that God should be vniuersally worshipped in spirite & trueth, and not in figures:
And Therefore, seeing the prophets have thus said, it is not only to show that God should be universally worshipped in Spirit & truth, and not in figures:
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Moreouer, héere is to bée noted, that the saying of Prophesie, is not meant by the Prophet, to tell of things to come,
Moreover, Here is to been noted, that the saying of Prophesy, is not meant by the Prophet, to tell of things to come,
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as in the olde time it was taken:
as in the old time it was taken:
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but the meaning is, that whosoeuer shal haue the gift of Prophesie, shoulde bée able to teache and apply doctrine, to the ende wee might bée brought to the knowledge of the trueth and profite therby,
but the meaning is, that whosoever shall have the gift of Prophesy, should been able to teach and apply Doctrine, to the end we might been brought to the knowledge of the truth and profit thereby,
cc-acp dt n1 vbz, cst r-crq vmb vhi dt n1 pp-f vvb, vmd vbi j pc-acp vvi cc vvi n1, p-acp dt n1 pns12 vmd vbi vvn p-acp dt n1 pp-f dt n1 cc n1 av,
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And so, the promise that was made vnto vs of the cōming of Iesus Christ, conteyneth thus much yt we should be more déeply séene in heauēly things, then heretofore we haue béen.
And so, the promise that was made unto us of the coming of Iesus christ, Containeth thus much that we should be more deeply seen in heavenly things, then heretofore we have been.
cc av, dt n1 cst vbds vvn p-acp pno12 pp-f dt n-vvg pp-f np1 np1, vvz av av-d pn31 pns12 vmd vbi av-dc av-jn vvn p-acp j n2, av av pns12 vhb vbn.
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For we sée in very déede yt S. Paul calleth it the wisdome of God: vnder which all things should be subiect.
For we see in very deed that S. Paul calls it the Wisdom of God: under which all things should be Subject.
c-acp pns12 vvb p-acp j n1 pn31 n1 np1 vvz pn31 dt n1 pp-f np1: p-acp r-crq d n2 vmd vbi j-jn.
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Wée are nowe therefore, briefly to conclude vpon all things:
We Are now Therefore, briefly to conclude upon all things:
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That as our Lord in sending Iesus Christe his sonne into the worlde, to make vnto vs a more liuely assurance of our saluation:
That as our Lord in sending Iesus Christ his son into the world, to make unto us a more lively assurance of our salvation:
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Euen so, by sending vnto vs his holy spirite, hée hath made vs greater partakers of his graces, then euer hée did before.
Even so, by sending unto us his holy Spirit, he hath made us greater partakers of his graces, then ever he did before.
av av, p-acp vvg p-acp pno12 po31 j n1, pns31 vhz vvn pno12 jc n2 pp-f po31 n2, av av pns31 vdd a-acp.
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The Prophet Ioel soone after setteth downe in this place, That God will doe wonderful things in heauen aboue,
The Prophet Joel soon After sets down in this place, That God will do wondered things in heaven above,
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and signes in the earth belowe, blood, fire, and vapour of smoke: that the Sunne shall bee turned into darkenes, and the Moone into blood. and Signs in the earth below, blood, fire, and vapour of smoke: that the Sun shall be turned into darkness, and the Moon into blood.
cc n2 p-acp dt n1 a-acp, n1, n1, cc n1 pp-f n1: cst dt n1 vmb vbi vvn p-acp n1, cc dt n1 p-acp n1.
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These wordes shewe, that greate and maruellous things must come to passe, whenas Iesus Christ shall manifest himselfe.
These words show, that great and marvelous things must come to pass, whenas Iesus christ shall manifest himself.
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And why so? Forsooth, because the the worlde shall then bée changed. For they which woulde followe Iesus Christe, must wholy alter their nature.
And why so? Forsooth, Because the the world shall then been changed. For they which would follow Iesus Christ, must wholly altar their nature.
cc q-crq av? uh, c-acp cs dt n1 vmb av vbi vvn. p-acp pns32 r-crq vmd vvi np1 np1, vmb av-jn vvi po32 n1.
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And therefore is the comming of our Lorde Iesus Christe called the latter dayes. Moreouer, this is not spoken for a day, or for a moneth:
And Therefore is the coming of our Lord Iesus Christ called the latter days. Moreover, this is not spoken for a day, or for a Monn:
cc av vbz dt n-vvg pp-f po12 n1 np1 np1 vvd dt d n2. av, d vbz xx vvn p-acp dt n1, cc p-acp dt n1:
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But the Prophet referreth all that is héere spoken, vnto the whole time frō the comming of our Lorde Iesus Christe, vntill the day of iudgement:
But the Prophet Refers all that is Here spoken, unto the Whole time from the coming of our Lord Iesus Christ, until the day of judgement:
cc-acp dt n1 vvz d cst vbz av vvn, p-acp dt j-jn n1 p-acp dt n-vvg pp-f po12 n1 np1 np1, c-acp dt n1 pp-f n1:
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so that wée must inclose the wonders which shall bée doone at the comming of our Lorde Iesus Christe, from the time of his comming, vnto the last day.
so that we must enclose the wonders which shall been done At the coming of our Lord Iesus Christ, from the time of his coming, unto the last day.
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And to say truely, the forwarder wee goe, the greater thinges will hée doe, as wee dayly finde by experience.
And to say truly, the forwarder we go, the greater things will he do, as we daily find by experience.
cc pc-acp vvi av-j, dt jc pns12 vvb, dt jc n2 vmb pns31 vdi, c-acp pns12 av-j vvb p-acp n1.
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Nowe, that we vnderstand the meaning of the Prophete, let vs apply the same to our owne vse.
Now, that we understand the meaning of the Prophet, let us apply the same to our own use.
av, cst pns12 vvb dt n1 pp-f dt n1, vvb pno12 vvi dt d p-acp po12 d n1.
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For where it is said in the first place, that God will powre out his spirite vpon all flesh, we are to consider, that the greatest benefite which we can possibly haue, is to bée partakers of the graces of his holy spirite.
For where it is said in the First place, that God will pour out his Spirit upon all Flesh, we Are to Consider, that the greatest benefit which we can possibly have, is to been partakers of the graces of his holy Spirit.
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And this is the most excellent gift which God bestoweth vpon vs, in respect wherof, all the worldly liberalitie which he rendreth vnto vs is nothing For, whensoeuer wée are bereaued of this gift, Iesus Christe is taken from vs,
And this is the most excellent gift which God bestoweth upon us, in respect whereof, all the worldly liberality which he rendereth unto us is nothing For, whensoever we Are bereaved of this gift, Iesus Christ is taken from us,
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and vntill suche time as wée are clothed with him, all whatsoeuer wée doe, tendeth to our condemnation.
and until such time as we Are clothed with him, all whatsoever we do, tendeth to our condemnation.
cc c-acp d n1 c-acp pns12 vbr vvn p-acp pno31, d r-crq pns12 vdb, vvz p-acp po12 n1.
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Wherefore, God saith, that we cannot be his children, without wee bee bedeawed and sprinkled with his holy spirite.
Wherefore, God Says, that we cannot be his children, without we be bedewed and sprinkled with his holy Spirit.
q-crq, np1 vvz, cst pns12 vmbx vbi po31 n2, p-acp pns12 vbb vvn cc vvn p-acp po31 j n1.
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Nowe, if wee bée not his children, wée shall neuer be partakers in the communitie of Iesus Christe.
Now, if we been not his children, we shall never be partakers in the community of Iesus Christ.
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For although God offereth vnto vs his graces, yet is Iesus Christ nothing vnto vs vntill such time as wée haue receiued the holy Ghoste.
For although God Offereth unto us his graces, yet is Iesus christ nothing unto us until such time as we have received the holy Ghost.
p-acp cs np1 vvz p-acp pno12 po31 n2, av vbz np1 np1 pix p-acp pno12 p-acp d n1 c-acp pns12 vhb vvn dt j n1.
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Let vs then conclude héereupon, that vnto the time that wee are partakers of the holy Ghost, wée are reprobate, and the children of perdition:
Let us then conclude hereupon, that unto the time that we Are partakers of the holy Ghost, we Are Reprobate, and the children of perdition:
vvb pno12 av vvi av, cst p-acp dt n1 cst pns12 vbr n2 pp-f dt j n1, pns12 vbr j-jn, cc dt n2 pp-f n1:
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because it is hée which sanctifieth and maketh vs holy in the sight of God.
Because it is he which Sanctifieth and makes us holy in the sighed of God.
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So then, vntil such time we be as called by ye knowledg of ye holy scripture (which wée can no way haue,
So then, until such time we be as called by you knowledge of the holy scripture (which we can no Way have,
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but by the gift of the holy ghost) to lift vp our mindes on high, wée are fast tyed to the earth,
but by the gift of the holy ghost) to lift up our minds on high, we Are fast tied to the earth,
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as if it were in Hell.
as if it were in Hell.
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And héereupon it is that Saint Paule speaketh, when he saith, That they which haue receiued the holy Ghost, guiding themselues according to the will of God declared in his word are I say, the children of God:
And hereupon it is that Saint Paul speaks, when he Says, That they which have received the holy Ghost, guiding themselves according to the will of God declared in his word Are I say, the children of God:
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and they, without all doubt are the children of the Diuell, who following their carnall affections giue themselues ouer to their pleasure and delight.
and they, without all doubt Are the children of the devil, who following their carnal affections give themselves over to their pleasure and delight.
cc pns32, p-acp d n1 vbr dt n2 pp-f dt n1, r-crq vvg po32 j n2 vvb px32 p-acp p-acp po32 n1 cc n1.
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Thus we sée how necessary a thing it is for all those that would bee acccounted the children of GOD, to haue the knowledge of Gods trueth.
Thus we see how necessary a thing it is for all those that would be accounted the children of GOD, to have the knowledge of God's truth.
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Moreouer, wée cannot excuse our selues, if wée receiue not his graces: because hée offereth them vnto al:
Moreover, we cannot excuse our selves, if we receive not his graces: Because he Offereth them unto all:
av, pns12 vmbx vvi po12 n2, cs pns12 vvb xx po31 n2: c-acp pns31 vvz pno32 p-acp d:
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but wée are so accursed as that we forsake the benefite which hée would bestowe vpon vs. And héerein is knowne the goodnesse of God to vs warde, that although wée striue alwaies against his will,
but we Are so accursed as that we forsake the benefit which he would bestow upon us And herein is known the Goodness of God to us ward, that although we strive always against his will,
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7584
yet ceaseth hée not for all that, to offer himselfe vnto all:
yet ceases he not for all that, to offer himself unto all:
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7585
as it is héere said by the Prophet That young, and olde, men and women, shal all receiue of one and the selfe same spirite.
as it is Here said by the Prophet That young, and old, men and women, shall all receive of one and the self same Spirit.
c-acp pn31 vbz av vvn p-acp dt n1 cst j, cc j, n2 cc n2, vmb d vvi pp-f crd cc dt n1 d n1.
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7586
And it is to this end, that no man might bée able truely say, O Sir, I am vtterly vnlearned:
And it is to this end, that no man might been able truly say, Oh Sir, I am utterly unlearned:
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7587
and therefore it is impossible for one to vnderstand the Scriptures, whereby I might receiue the holy ghost.
and Therefore it is impossible for one to understand the Scriptures, whereby I might receive the holy ghost.
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7588
Why, I beséech you, hath God promised vnto the learned alone, the grace of his holy spirite,
Why, I beseech you, hath God promised unto the learned alone, the grace of his holy Spirit,
uh-crq, pns11 vvb pn22, vhz np1 vvn p-acp dt j j, dt n1 pp-f po31 j n1,
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7589
& to none other? Nowe, surely this is a very strange kinde of excuse.
& to none other? Now, surely this is a very strange kind of excuse.
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7590
And therefore, when wée sée that God so liberally dealeth, as that hée will neither exclude age nor sexe from receiuing of the holy ghoste, are not wée very accursed to withdraw ourselues from him,
And Therefore, when we see that God so liberally deals, as that he will neither exclude age nor sex from receiving of the holy ghost, Are not we very accursed to withdraw ourselves from him,
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7591
when as hée is desirous to come néere vs? And to say the truth, the prophesie that is héere spoken of, is to be accomplished at the comming of our Lorde Iesus Christe.
when as he is desirous to come near us? And to say the truth, the prophesy that is Here spoken of, is to be accomplished At the coming of our Lord Iesus Christ.
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Wherfore since he at this day hath all power and dominion, it must néedes bée manifested,
Wherefore since he At this day hath all power and dominion, it must needs been manifested,
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& wée must also vnderstand, that the thing which was foretolde, is most true.
& we must also understand, that the thing which was foretold, is most true.
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And therfore since the thing that was spoken of, hath so manifestly appeared, cursed are we,
And Therefore since the thing that was spoken of, hath so manifestly appeared, cursed Are we,
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if wée doe not our best to walke in the feare of the Lorde, and receiue the graces whiche hee offereth vs. Wée haue alredye saide, that hée taketh exceptions too none:
if we do not our best to walk in the Fear of the Lord, and receive the graces which he Offereth us We have already said, that he Takes exceptions too none:
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Howbeit wée are so wicked, as that wée cannot take in good part the thing offered vnto vs. What is the cause thereof? surely, surely, our infidelitie.
Howbeit we Are so wicked, as that we cannot take in good part the thing offered unto us What is the cause thereof? surely, surely, our infidelity.
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Wherefore neither young nor old can excuse themselues of this fault, in not submitting themselues vnto the obedience of God, séeing hée hath called all thereto.
Wherefore neither young nor old can excuse themselves of this fault, in not submitting themselves unto the Obedience of God, seeing he hath called all thereto.
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Neither is it to be wondered at, although they so little profit in this doctrine For if we marke it, the elder sort will growe so obstinate,
Neither is it to be wondered At, although they so little profit in this Doctrine For if we mark it, the elder sort will grow so obstinate,
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and ouer growne in wickednesse, as that no exhortation will doe them good. And the younger sort are as dissolute as Diuels:
and over grown in wickedness, as that no exhortation will do them good. And the younger sort Are as dissolute as Devils:
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For if they bée exhorted, they waxe so madde as that to any mans thinking they would tread vnder foote, both God,
For if they been exhorted, they wax so mad as that to any men thinking they would tread under foot, both God,
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and his worde, and as many as deliuer it.
and his word, and as many as deliver it.
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Now, Iesus Christe, who is the wisedome, mildenesse, and méekenesse of the Father, wyl haue nothing to doe with such foxes and Lions.
Now, Iesus Christ, who is the Wisdom, mildness, and meekness of the Father, will have nothing to do with such foxes and Lions.
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And if they be told, that they must humble themselues vnder the mightie hand of God, to the ende they might vnderstand that they haue a Father in heauen, who will not care onely for their bodily nurriture,
And if they be told, that they must humble themselves under the mighty hand of God, to the end they might understand that they have a Father in heaven, who will not care only for their bodily nurriture,
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but will also entertaine and gouerne them by his holy spirite, they passe not an hawe of al this,
but will also entertain and govern them by his holy Spirit, they pass not an hawe of all this,
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but take leaue to doe what wickednesse soeuer they lust.
but take leave to do what wickedness soever they lust.
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Now, because the time will not serue, to procéede any further héerein, we will reserue the handeling of the residue vntil Sunday next.
Now, Because the time will not serve, to proceed any further herein, we will reserve the handling of the residue until Sunday next.
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And sith we cannot be acceptable in the sight of the Lord our God, but by the meane of our Lord Iesus Christ, let vs fall downe before his maiestie in his name,
And sith we cannot be acceptable in the sighed of the Lord our God, but by the mean of our Lord Iesus christ, let us fallen down before his majesty in his name,
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and beséech him so to instruct vs by his holy spirite, as that wée may vnderstande that the Prophetes spake by him for our instruction,
and beseech him so to instruct us by his holy Spirit, as that we may understand that the prophets spoke by him for our instruction,
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and that we also might learne to benefite our selues, so that it might turne to the glory and praise of his holy name,
and that we also might Learn to benefit our selves, so that it might turn to the glory and praise of his holy name,
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and the edifying of our neighbours. And so let vs most humbly say, O Almighty God and heauenly father. &c.
and the edifying of our neighbours. And so let us most humbly say, Oh Almighty God and heavenly father. etc.
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The third Sermon of the descending of the holie Ghost. Actes. second.
The third Sermon of the descending of the holy Ghost. Acts. second.
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18 ANd surely, in those dayes, I wil powre out of my spirit vpon my seruants & vpon my handmaides, and they shall prophesie.
18 ANd surely, in those days, I will pour out of my Spirit upon my Servants & upon my handmaidens, and they shall prophesy.
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19 And I will shewe wonders in heauen aboue, and tokens in the earth beneath, blood,
19 And I will show wonders in heaven above, and tokens in the earth beneath, blood,
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and fire, and the vapour of moke.
and fire, and the vapour of moke.
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20 The Sunne shalbe turned into darknesse, and the Moone into blood, before that great and notable day of the Lord come.
20 The Sun shall turned into darkness, and the Moon into blood, before that great and notable day of the Lord come.
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21 And it shall come to passe, that whosoeuer shall call vpon the name of the Lorde shall bee saued.
21 And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved.
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VPON Sunday last past, we declared vnto you, howe that at the comming of Iesus Christe, God so powred out his great treasures in the worlde,
UPON Sunday last passed, we declared unto you, how that At the coming of Iesus Christ, God so poured out his great treasures in the world,
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as that both men & women, young and olde, were partakers of his grace.
as that both men & women, young and old, were partakers of his grace.
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Now, the riches which the Lord God of his bountifull goodnesse so liberally bestowed, were no earthly riches, which could perish & come to naught.
Now, the riches which the Lord God of his bountiful Goodness so liberally bestowed, were no earthly riches, which could perish & come to nought.
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But euen the holy Ghoste himselfe, from whom commeth all the riches and treasure of saluation.
But even the holy Ghost himself, from whom comes all the riches and treasure of salvation.
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And besides, wée haue shewed that God hath not doone it only for a time, but is also redy to continue the same which hée hath spoken:
And beside, we have showed that God hath not done it only for a time, but is also ready to continue the same which he hath spoken:
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yea and at this day he inricheth vs with his graces if the fault be not ours.
yea and At this day he enricheth us with his graces if the fault be not ours.
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But wee bée so accursed, as that wée are voyd of them by reason of our vnthankefulnesse:
But we been so accursed, as that we Are void of them by reason of our unthankfulness:
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For his liberalitie, is as great at this day as euer it was in the time of the Apostles (whenas hée sent downe vnto them the holie Ghost) euen to make vs partakers of the self same grace, which hée liberally bestowed vpon them:
For his liberality, is as great At this day as ever it was in the time of the Apostles (whenas he sent down unto them the holy Ghost) even to make us partakers of the self same grace, which he liberally bestowed upon them:
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howbeit, wée are so incredulous and faythlesse, as that we stoppe that way vpon him, by which he would come vnto vs. For when hée calleth vs by his worde, to make vs partakers of his holie spirite, wée drawe arsewarde:
howbeit, we Are so incredulous and faithless, as that we stop that Way upon him, by which he would come unto us For when he calls us by his word, to make us partakers of his holy Spirit, we draw arsewarde:
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so that a man would thinke, wée had conspired to set our selues against him.
so that a man would think, we had conspired to Set our selves against him.
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And where, both olde, and young, men, and women, are called to be partakers of this grace,
And where, both old, and young, men, and women, Are called to be partakers of this grace,
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and ought to endeuour them selues by all meanes possible to receiue the holie Ghost,
and ought to endeavour them selves by all means possible to receive the holy Ghost,
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and more and more to perseuere and continue in receiuing of the same, we sée the elder sort to be more hard hearted and obstinate then the rest:
and more and more to persevere and continue in receiving of the same, we see the elder sort to be more hard hearted and obstinate then the rest:
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and the younger people to be giuen ouer to all kinde of lewdnesse: so that, if they, be tolde of their dissolutenesse, they wax so madde and furious,
and the younger people to be given over to all kind of Lewdness: so that, if they, be told of their dissoluteness, they wax so mad and furious,
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as that it should séeme they would marre all.
as that it should seem they would mar all.
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And when men should be manlyke, and sharpe witted, to giue diligent héede vnto the word of God, they are become as blockish as bruit beastes.
And when men should be manlyke, and sharp witted, to give diligent heed unto the word of God, they Are become as blockish as bruit beasts.
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And where the women also shoulde be humble, and walke soberly, and honestly, they are extreame dissolute,
And where the women also should be humble, and walk soberly, and honestly, they Are extreme dissolute,
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and too too gallaunt, and full of all superfluous vaine vanities.
and too too gallant, and full of all superfluous vain vanities.
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And therefore, if nowe we sée not men enioy the graces of the holie Ghost, which God here speaketh of, that hée will poure out vpon his seruantes,
And Therefore, if now we see not men enjoy the graces of the holy Ghost, which God Here speaks of, that he will pour out upon his Servants,
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and handmaydes, it is not because hée hath chaunged any whit his determination and purpose, but by reason we will not suffer him to do vs good:
and handmaids, it is not Because he hath changed any whit his determination and purpose, but by reason we will not suffer him to do us good:
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For, when he commeth neare vs, we drawe backward. Wherefore, hée is not the let, why we doe not all receiue his graces.
For, when he comes near us, we draw backward. Wherefore, he is not the let, why we do not all receive his graces.
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For, the Prophet saieth (as wée haue heretofore saide) That God will poure out his holie spirite vpon all flesh.
For, the Prophet Saith (as we have heretofore said) That God will pour out his holy Spirit upon all Flesh.
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Hée namely sayeth, vpon all flesh, which is, vpon all people without exception.
He namely Saith, upon all Flesh, which is, upon all people without exception.
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True it is, that Iesus Christ was sent vnto the Iewes, not onely to pull them from out of the bondage of the Deuill,
True it is, that Iesus christ was sent unto the Iewes, not only to pull them from out of the bondage of the devil,
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but to make them partakers also of the giftes of the holie Ghost.
but to make them partakers also of the Gifts of the holy Ghost.
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Howbeit, wée are at this present, gathered altogether into one Church, and therfore there remaineth nothing but to shewe the effect of our Christianitie,
Howbeit, we Are At this present, gathered altogether into one Church, and Therefore there remains nothing but to show the Effect of our Christianity,
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and of the graces which God hath bestowed on vs:
and of the graces which God hath bestowed on us:
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and thē let vs not doubt, but that we shall receiue the giftes of the holie Ghost,
and them let us not doubt, but that we shall receive the Gifts of the holy Ghost,
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since it is saide, that God hath not poured them out vpon one or two, but generally vpon all men.
since it is said, that God hath not poured them out upon one or two, but generally upon all men.
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Wherefore, it is not enough for vs to boast that we are Christians, without we shew the effect thereof, that it may be knowne, that we vainly take not vpon vs this name of Christianitie.
Wherefore, it is not enough for us to boast that we Are Christians, without we show the Effect thereof, that it may be known, that we vainly take not upon us this name of Christianity.
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For, we must not doe as many of the Papists doe, who neither care for God nor his worde,
For, we must not do as many of the Papists do, who neither care for God nor his word,
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7648
but content them selues onely with this bare name of a Christian: and so they may be called by that name, they care for no more.
but content them selves only with this bore name of a Christian: and so they may be called by that name, they care for no more.
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Nowe, if they be asked, and if they be Christians, I pray you, what answer will they make? Surely, they think they haue great wrong offred them, to haue this question demaunded.
Now, if they be asked, and if they be Christians, I pray you, what answer will they make? Surely, they think they have great wrong offered them, to have this question demanded.
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What? I beséech you good Syr, will they say, are we not Christians, haue we not béene baptized? Yea ywis, I graunt it:
What? I beseech you good Sir, will they say, Are we not Christians, have we not been baptised? Yea ywis, I grant it:
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But what faith haue you for all this? Verely, they will say, that they beléeue as the Church beléeueth.
But what faith have you for all this? Verily, they will say, that they believe as the Church Believeth.
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And so by this meane they haue aswadled fayth, wherin their teachers haue instructed them, in saying, That it is sufficiēt for them to beléeue as the Church beléeueth.
And so by this mean they have aswadled faith, wherein their Teachers have instructed them, in saying, That it is sufficient for them to believe as the Church Believeth.
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Let them also be asked, how God is to be serued and worshipped, why, they thinke that question is soone answered.
Let them also be asked, how God is to be served and worshipped, why, they think that question is soon answered.
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And thus doeth God iustly punish the iniquitie of men, when we sée simple soules guided by such instructers of Satan, to bring them tumbling headlonges together into the bottomlesse pyt of hell with them selues.
And thus doth God justly Punish the iniquity of men, when we see simple Souls guided by such instructers of Satan, to bring them tumbling headlongs together into the bottomless pit of hell with them selves.
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Thus we sée howe this Romish Idoll hath licoured Christendome with all kinde of lying, and false doctrine.
Thus we see how this Romish Idol hath licoured Christendom with all kind of lying, and false Doctrine.
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And howe so? Forsooth, because men haue stopped vp the way against the word of God,
And how so? Forsooth, Because men have stopped up the Way against the word of God,
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and are contented to be lycoured, with leasing.
and Are contented to be lycoured, with leasing.
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But by the way, let vs come home to our selues, and let vs neither condemne the Papistes,
But by the Way, let us come home to our selves, and let us neither condemn the Papists,
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nor yet any others, but eftsoones apply this doctrine vnto our owne vse.
nor yet any Others, but eftsoons apply this Doctrine unto our own use.
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First of all, we haue the Gospell, the doctrine of all wisedome, and yet how deafe and blockish are wée? we are daily preached vnto:
First of all, we have the Gospel, the Doctrine of all Wisdom, and yet how deaf and blockish Are we? we Are daily preached unto:
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But what instruction receiue we thereby for all that? Surely, surely, it is wel enough perceiued,
But what instruction receive we thereby for all that? Surely, surely, it is well enough perceived,
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and the fruit that commeth by it. Without all doubt, it is truely sayde, That wée haue the Gospell:
and the fruit that comes by it. Without all doubt, it is truly said, That we have the Gospel:
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But if we liue not in all obedience therevnto, what testimony shall wée haue, that wée are the seruants of God.
But if we live not in all Obedience thereunto, what testimony shall we have, that we Are the Servants of God.
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For (according to that which wée handled on Sunday last) we cannot be the seruants of God, without wee be partakers of his holie spirite, who is not without cause called the spirite of wisedome:
For (according to that which we handled on Sunday last) we cannot be the Servants of God, without we be partakers of his holy Spirit, who is not without cause called the Spirit of Wisdom:
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For, by this we are shewed, that we cannot haue so small a portion of the holy Ghost, if we will continue it,
For, by this we Are showed, that we cannot have so small a portion of the holy Ghost, if we will continue it,
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but that God wil more and more augment it in vs. In verie déede, euerie man cannot haue the lyke measure thereof:
but that God will more and more augment it in us In very deed, every man cannot have the like measure thereof:
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howbeit, that is no let why we shoulde not encrease our small Talent.
howbeit, that is no let why we should not increase our small Talon.
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For although a man hath the gift of tongues, yet may he not haue one some grace which an other man hath? And héerevpon is that saying of Saint Paule verefied, That God will giue of his graces to euerie man according to such measure as wée are the members of Iesus Christ.
For although a man hath the gift of tongues, yet may he not have one Some grace which an other man hath? And hereupon is that saying of Saint Paul verified, That God will give of his graces to every man according to such measure as we Are the members of Iesus christ.
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As we sée, that the members of one bodie, haue not all one office: For the féete will doe yt which the handes cannot doe:
As we see, that the members of one body, have not all one office: For the feet will do that which the hands cannot do:
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the eyes are put to an other maner of vse then the eares are: and so consequently, are all the parts of the bodie.
the eyes Are put to an other manner of use then the ears Are: and so consequently, Are all the parts of the body.
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Euen so, our Lord will bestow his holie spirite vpon some, after an other sort, then hée will vpon other some:
Eve so, our Lord will bestow his holy Spirit upon Some, After an other sort, then he will upon other Some:
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and yet it is all one and the selfe same spirit, and therfore if we would be knowne to be Christiās, we must haue the knowledge of that which is spoken of:
and yet it is all one and the self same Spirit, and Therefore if we would be known to be Christiās, we must have the knowledge of that which is spoken of:
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and that it is God which guideth vs by his holie spirite, to the ende we should not be like vnto those blinde ones which walke in infidelitie.
and that it is God which guideth us by his holy Spirit, to the end we should not be like unto those blind ones which walk in infidelity.
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And thus much for this saying, That God wil poure out of his holie spirite vpon all flesh.
And thus much for this saying, That God will pour out of his holy Spirit upon all Flesh.
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Moreouer, where it is saide, That they shall prophesie, herein the meaning of the Prophet is to signifie vnto vs, That when God will instruct vs, hée will doe it so perfectly,
Moreover, where it is said, That they shall prophesy, herein the meaning of the Prophet is to signify unto us, That when God will instruct us, he will do it so perfectly,
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as that the doctrine shall not onely profite our selues, but that we shall also be able to teach others.
as that the Doctrine shall not only profit our selves, but that we shall also be able to teach Others.
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And in déede, whosoeuer shall receiue greater graces from God then the rest, is so much the more bounde to instruct the base and simple ones,
And in deed, whosoever shall receive greater graces from God then the rest, is so much the more bound to instruct the base and simple ones,
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and giue him selfe to teach his neighbors.
and give him self to teach his neighbours.
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Wherefore, let vs vnderstande, that after God hath instructed vs, that it is our duetie to labour to bring others vnto the knowledge of him.
Wherefore, let us understand, that After God hath instructed us, that it is our duty to labour to bring Others unto the knowledge of him.
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And hereupon it is that Isaiah speaketh, saying, Let euerie man take his neighbour by the hand,
And hereupon it is that Isaiah speaks, saying, Let every man take his neighbour by the hand,
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and lead him vp vnto the holy hill.
and led him up unto the holy hill.
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And this is one of the most principall pointes, whereby God alloweth our Christianitie, whē as we so loue our neighbours,
And this is one of the most principal points, whereby God alloweth our Christianity, when as we so love our neighbours,
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as to instruct them in the word of God.
as to instruct them in the word of God.
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Now, this is done by the doctrine which we haue receiued of him at the handes of the Apostles, which came out (as we said last Sunday) of the fountaine of Ierusalem, whose riuers so ouerflowed the whole world,
Now, this is done by the Doctrine which we have received of him At the hands of the Apostles, which Come out (as we said last Sunday) of the fountain of Ierusalem, whose Rivers so overflowed the Whole world,
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as that euery man might not onely receiue it for his owne behoofe, but also distribute it vnto our neighbours.
as that every man might not only receive it for his own behoof, but also distribute it unto our neighbours.
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In déed, all men are not Doctors to teach: howbeit if we be Christians, we haue sufficient wherewith to exhort our neighbours.
In deed, all men Are not Doctors to teach: howbeit if we be Christians, we have sufficient wherewith to exhort our neighbours.
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Let vs now come to the other part of the prophesie of the Prophet Ioell, where it is saide,
Let us now come to the other part of the prophesy of the Prophet Joel, where it is said,
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That God will send terrible and wonderous signes, blood, and fyre, and the vapoure of smoke. That God will send terrible and wondrous Signs, blood, and fire, and the vapour of smoke.
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The Sunne shall be turned into darknesse, and the Moone into blood. The Sun shall be turned into darkness, and the Moon into blood.
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Wherein (as wée haue briefly saide) the Prophet meant to shewe, that when God would visite his people at the comming of Iesus Christ,
Wherein (as we have briefly said) the Prophet meant to show, that when God would visit his people At the coming of Iesus christ,
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although great felicitie and blessing was promised, yet the meaning was not for all that, but that we should sée horrible and merueylous thinges.
although great felicity and blessing was promised, yet the meaning was not for all that, but that we should see horrible and marvelous things.
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And therefore it was verie néedfull that we should be told of it, to the ende we might vnderstande, that the comming of Iesus Christ was not to place vs in this world as in a Paradise,
And Therefore it was very needful that we should be told of it, to the end we might understand, that the coming of Iesus christ was not to place us in this world as in a Paradise,
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and to liue in it at our ease and pleasure: But that Iesus Christ was sent to an other ende:
and to live in it At our ease and pleasure: But that Iesus christ was sent to an other end:
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to wit, that wee might be drawne from these earthly things, and be lifted vp vnto heauenly matters.
to wit, that we might be drawn from these earthly things, and be lifted up unto heavenly matters.
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And to say truely, there were neuer so horrible and wonderfull thinges, as were at the comming of Iesus Christ.
And to say truly, there were never so horrible and wonderful things, as were At the coming of Iesus christ.
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Nowe, if it be asked why such thinges came to passe, after that Iesus Christ was manifested:
Now, if it be asked why such things Come to pass, After that Iesus christ was manifested:
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it is because we were so cursed, as that we would not receiue the graces which hée would haue bestowed vpon vs. And therefore,
it is Because we were so cursed, as that we would not receive the graces which he would have bestowed upon us And Therefore,
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when our Lorde offreth him selfe vnto vs, and we refuse him, must hée not then of necessitie so lift vp his hande,
when our Lord Offereth him self unto us, and we refuse him, must he not then of necessity so lift up his hand,
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as to thunder and storme, that we might be afearde of that our so great vnthankfulnesse.
as to thunder and storm, that we might be afeard of that our so great unthankfulness.
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We sée therefore why it is saide, that when God had poured out his holie spirit, that we must néedes sée wonderfull troubles,
We see Therefore why it is said, that when God had poured out his holy Spirit, that we must needs see wonderful Troubles,
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and whē we haue looked vnto heauen aboue, and vpon the earth beneath, we shall sée in them both, such great trouble and feare,
and when we have looked unto heaven above, and upon the earth beneath, we shall see in them both, such great trouble and Fear,
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as that a man woulde think heauen and earth should euen goe together:
as that a man would think heaven and earth should even go together:
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so that the Sunne shoulde bée darkened, the Moone be turned to blood, the Starres fall from heauen, and other wonderfull signes appeare.
so that the Sun should been darkened, the Moon be turned to blood, the Stars fallen from heaven, and other wonderful Signs appear.
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In verie déede, there are some which restraine this vnto the latter day: howbeit, the Prophet meaneth to speake of all the reigne and dominion of Iesus Christ,
In very deed, there Are Some which restrain this unto the latter day: howbeit, the Prophet means to speak of all the Reign and dominion of Iesus christ,
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vntill his comming at the last day to iudge the world.
until his coming At the last day to judge the world.
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And therefore we must apply all the signes whereof the Prophet here speaketh, vnto our time.
And Therefore we must apply all the Signs whereof the Prophet Here speaks, unto our time.
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For if we considered of the thinges which are come to passe, euen since the Gospell hath béen preached in these dayes,
For if we considered of the things which Are come to pass, even since the Gospel hath been preached in these days,
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yet could not be possible but that the verie thinking of them would make the haires of our head stand vpright.
yet could not be possible but that the very thinking of them would make the hairs of our head stand upright.
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Surely, if we had séene the thinges that were done at the comming of our Lorde Iesus Christ, we should haue been verie blockish if wée had not been afeard:
Surely, if we had seen the things that were done At the coming of our Lord Iesus christ, we should have been very blockish if we had not been afeard:
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For if we did but rightly consider of the thinges that are continually done euen at this day, we should haue matter enough to wonder at.
For if we did but rightly Consider of the things that Are continually done even At this day, we should have matter enough to wonder At.
c-acp cs pns12 vdd cc-acp av-jn vvb pp-f dt n2 cst vbr av-j vdn av p-acp d n1, pns12 vmd vhi n1 av-d pc-acp vvi p-acp.
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And therefore it was not the meaning of the Prophet, to signifie for a season, the signes that should here appeare at the comming of Iesus Christ:
And Therefore it was not the meaning of the Prophet, to signify for a season, the Signs that should Here appear At the coming of Iesus christ:
cc av pn31 vbds xx dt n1 pp-f dt n1, pc-acp vvi p-acp dt n1, dt n2 cst vmd av vvi p-acp dt n-vvg pp-f np1 np1:
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For, although at his comming, hée poured out his great treasures, to disperse them abroad vpon all men,
For, although At his coming, he poured out his great treasures, to disperse them abroad upon all men,
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yet for all that we shall sée merueylous iudgements, by reason of the vnthākfulnesse of men, who will not receiue the thing that is offred them.
yet for all that we shall see marvelous Judgments, by reason of the unthankfulness of men, who will not receive the thing that is offered them.
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And to the selfe same purpose serueth that saying of Iesus Christ, when hée spake of the destruction of the Temple.
And to the self same purpose serveth that saying of Iesus christ, when he spoke of the destruction of the Temple.
cc p-acp dt n1 d n1 vvz d n-vvg pp-f np1 np1, c-crq pns31 vvd pp-f dt n1 pp-f dt n1.
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For marke, the Disciples asked him, when all these thinges should come to passe, and what signe there should be of his comming,
For mark, the Disciples asked him, when all these things should come to pass, and what Signen there should be of his coming,
p-acp n1, dt n2 vvd pno31, c-crq d d n2 vmd vvi pc-acp vvi, cc r-crq n1 a-acp vmd vbi pp-f po31 n-vvg,
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& of the destruction of the worlde:
& of the destruction of the world:
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for they thought as fondly as the Iewes, that the Temple should cōtinue euen vnto consummatiō of the world,
for they Thought as fondly as the Iewes, that the Temple should continue even unto consummation of the world,
c-acp pns32 vvd c-acp av-j c-acp dt np2, cst dt n1 vmd vvi av p-acp n1 pp-f dt n1,
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and that they in ye mean while should reigne peaceably like earthly Princes.
and that they in you mean while should Reign peaceably like earthly Princes.
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Thus we sée what the question was that they asked, notwithstanding, that Iesus Christ had no spéech of the last day.
Thus we see what the question was that they asked, notwithstanding, that Iesus christ had no speech of the last day.
av pns12 vvb r-crq dt n1 vbds cst pns32 vvd, a-acp, cst np1 np1 vhd dx n1 pp-f dt ord n1.
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Now, hée answered them thus, you shall sée (saieth hée) merueylous terrible thinges:
Now, he answered them thus, you shall see (Saith he) marvelous terrible things:
av, pns31 vvd pno32 av, pn22 vmb vvi (vvz pns31) j j n2:
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For, you make this reckoning, that yée shal dwell héere on earth peaceably, and rule at your pleasure:
For, you make this reckoning, that the shall dwell Here on earth peaceably, and Rule At your pleasure:
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howbeit yée shall finde it cleane contrarie, because there will sodeinely come deceiuers:
howbeit the shall find it clean contrary, Because there will sodeinely come deceivers:
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and besides, the Deuil will do all hée can, to spread false doctrine in euerie place:
and beside, the devil will do all he can, to spread false Doctrine in every place:
cc a-acp, dt n1 vmb vdi d pns31 vmb, pc-acp vvi j n1 p-acp d n1:
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There shal be pestilence, warres, and famine, so that a man would thinke that the world should be turned vpside downe.
There shall be pestilence, wars, and famine, so that a man would think that the world should be turned upside down.
pc-acp vmb vbi n1, n2, cc n1, av cst dt n1 vmd vvi d dt n1 vmd vbi vvn av a-acp.
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And when you shall sée all these thinges, yet is not the ende come: For, Ierusalem shall be destroyed.
And when you shall see all these things, yet is not the end come: For, Ierusalem shall be destroyed.
cc c-crq pn22 vmb vvi d d n2, av vbz xx dt n1 vvb: c-acp, np1 vmb vbi vvn.
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Wherby hée sheweth, that it is so farre of, that the Iewes should haue any peaceable life here in this world,
Whereby he shows, that it is so Far of, that the Iewes should have any peaceable life Here in this world,
c-crq pns31 vvz, cst pn31 vbz av av-j pp-f, cst dt np2 vmd vhi d j n1 av p-acp d n1,
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as that it cannot be chosen but that they must féele the iudgementes of God come vpon them for their vnthankfulnesse:
as that it cannot be chosen but that they must feel the Judgments of God come upon them for their unthankfulness:
c-acp cst pn31 vmbx vbi vvn p-acp cst pns32 vmb vvi dt n2 pp-f np1 vvn p-acp pno32 p-acp po32 n1:
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which shal soone after be dispersed throughout the face of the whole world.
which shall soon After be dispersed throughout the face of the Whole world.
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And consequently, hée goeth on and saieth, That after the troubles in those dayes, The Sunne should be darkened,
And consequently, he Goes on and Saith, That After the Troubles in those days, The Sun should be darkened,
cc av-j, pns31 vvz a-acp cc vvz, cst p-acp dt n2 p-acp d n2, dt n1 vmd vbi vvn,
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and the Moone lose her light, that the Starres should fall from heauen, and all the powers of the heauens be moued.
and the Moon loose her Light, that the Stars should fallen from heaven, and all the Powers of the heavens be moved.
cc dt n1 vvb po31 n1, cst dt n2 vmd vvi p-acp n1, cc d dt n2 pp-f dt n2 vbb vvn.
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Which wordes agrée iust with the saying of the Prophet:
Which words agree just with the saying of the Prophet:
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as if hée should haue said, That great troubles shall not onely be séene here below,
as if he should have said, That great Troubles shall not only be seen Here below,
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but also, if a man did looke vp vnto heauen, hée should sée a generall confusion.
but also, if a man did look up unto heaven, he should see a general confusion.
cc-acp av, cs dt n1 vdd vvi a-acp p-acp n1, pns31 vmd vvi dt j n1.
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And yet must we not for all that but come fort our selues:
And yet must we not for all that but come fort our selves:
cc av vmb pns12 xx p-acp d cst p-acp vvi n1 po12 n2:
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For although we sée both in heauen and earth, many troubles, and breaches, so that if we went all the world ouer, we should sée nothing els but all accursed,
For although we see both in heaven and earth, many Troubles, and Breaches, so that if we went all the world over, we should see nothing Else but all accursed,
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yet must we take pleasure and delight in the maker of all these thinges. This then is the summe and effect of the meaning of the Prophet.
yet must we take pleasure and delight in the maker of all these things. This then is the sum and Effect of the meaning of the Prophet.
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And this is at this present spoken euen vnto vs:
And this is At this present spoken even unto us:
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For although God visiteth vs, and bestoweth his Gospell vpon vs, yet doeth hée not it to this end that we should in such sort liue heere,
For although God Visiteth us, and bestoweth his Gospel upon us, yet doth he not it to this end that we should in such sort live Here,
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as it pleaseth our selues, in all ease and delight, and be voyde of warre, famine, and pestilence:
as it Pleases our selves, in all ease and delight, and be void of war, famine, and pestilence:
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But wée are aduisedly to consider, that when such thinges come to passe, and that we sée so great and generall a confusion,
But we Are advisedly to Consider, that when such things come to pass, and that we see so great and general a confusion,
cc-acp pns12 vbr av-vvn pc-acp vvi, cst c-crq d n2 vvb pc-acp vvi, cc cst pns12 vvb av j cc j dt n1,
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so that we cannot tell which way to turne vs:
so that we cannot tell which Way to turn us:
av cst pns12 vmbx vvi r-crq n1 pc-acp vvi pno12:
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wee must euen then, I say, prepare our heartes, paciently to abide those afflictions, and not thinke them straunge:
we must even then, I say, prepare our hearts, patiently to abide those afflictions, and not think them strange:
pns12 vmb av av, pns11 vvb, vvb po12 n2, av-j pc-acp vvi d n2, cc xx vvi pno32 j:
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because they light vpon vs for our vnthankfulnesse.
Because they Light upon us for our unthankfulness.
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For, the meaning of our good God is, to shew him selfe a gentle and louing Father:
For, the meaning of our good God is, to show him self a gentle and loving Father:
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and if we paciently suffer these thinges at his handes, it will appeare, that hée calleth not vs his good Sonnes for nothing:
and if we patiently suffer these things At his hands, it will appear, that he calls not us his good Sons for nothing:
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But if we be so rude and vnmannerlie, as that we will not take, and acknowledge him for our Father, is it not méete that hée should correct vs for such a contempt.
But if we be so rude and unmannerly, as that we will not take, and acknowledge him for our Father, is it not meet that he should correct us for such a contempt.
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For, let vs vnderstande, that hée hath as great authoritie ouer vs, as any father hath ouer his childe.
For, let us understand, that he hath as great Authority over us, as any father hath over his child.
p-acp, vvb pno12 vvi, cst pns31 vhz p-acp j n1 p-acp pno12, c-acp d n1 vhz p-acp po31 n1.
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Howbeit, he is a Father for euer:
Howbeit, he is a Father for ever:
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and therefore, when as hée afflicteth vs (be it neuer so gréeuously) yet must we not dispaire for all that:
and Therefore, when as he afflicts us (be it never so grievously) yet must we not despair for all that:
cc av, c-crq c-acp pns31 vvz pno12 (vbi pn31 av-x av av-j) av vmb pns12 xx vvi p-acp d cst:
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But wée must vnderstande that hée doeth it because we are vnthankfull. Wée see then in summe, howe we are to consider, of the iudgementes of God,
But we must understand that he doth it Because we Are unthankful. We see then in sum, how we Are to Consider, of the Judgments of God,
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and that whatsoeuer the Prophets haue foretold, is fulfilled euen before our faces. And nowe, let vs come vnto the comfort which the Prophet setteth downe herevpon:
and that whatsoever the prophets have foretold, is fulfilled even before our faces. And now, let us come unto the Comfort which the Prophet sets down hereupon:
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which is, That whosoeuer calleth vpon the name of God, shall bee saued.
which is, That whosoever calls upon the name of God, shall be saved.
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If hée had saide no more, but that which went before, wée might then in déede, haue béene meruellously astonished:
If he had said no more, but that which went before, we might then in deed, have been marvelously astonished:
cs pns31 vhd vvn dx av-dc, cc-acp cst r-crq vvd a-acp, pns12 vmd av p-acp n1, vhb vbn av-j vvn:
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because, it were altogether to discomfort vs:
Because, it were altogether to discomfort us:
c-acp, pn31 vbdr av pc-acp vvi pno12:
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but hée setteth downe eftsoones a comfort withall, That if we call vpon the name of God, we shall bée saued,
but he sets down eftsoons a Comfort withal, That if we call upon the name of God, we shall been saved,
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euen amiddest the greatest troubles and dissentions that may bée:
even amidst the greatest Troubles and dissensions that may been:
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yea, for although hell were readie to swallow vs vp, yet haue wée this assured refuge, that if we trust in our God and call vpon him, wée are out of doubt to be saued.
yea, for although hell were ready to swallow us up, yet have we this assured refuge, that if we trust in our God and call upon him, we Are out of doubt to be saved.
uh, c-acp cs n1 vbdr j pc-acp vvi pno12 a-acp, av vhb pns12 d vvn n1, cst cs pns12 vvb p-acp po12 n1 cc vvi p-acp pno31, pns12 vbr av pp-f n1 pc-acp vbi vvn.
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When any man is gréeued and troubled, then this is the comming of Satan, to make him distrust, to the ende hée might not come vnto God, and call vpon him.
When any man is grieved and troubled, then this is the coming of Satan, to make him distrust, to the end he might not come unto God, and call upon him.
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Howbéeit héere is a great comforte which wée ought to laye holde on, to the contrarie, in that God appointeth vs no set time to call vpon him:
Howbeit Here is a great Comfort which we ought to say hold on, to the contrary, in that God appoints us not Set time to call upon him:
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so that whensoeuer wée are cast downe, as it were, into the bottomlesse pyt of hell,
so that whensoever we Are cast down, as it were, into the bottomless pit of hell,
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yet may we euen then call boldly vpon him.
yet may we even then call boldly upon him.
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For, as the Propet sayeth, That hée which shal call vpon the name of God, shall be saued:
For, as the Prophet Saith, That he which shall call upon the name of God, shall be saved:
p-acp, c-acp dt n1 vvz, cst pns31 r-crq vmb vvi p-acp dt n1 pp-f np1, vmb vbi vvn:
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euen so contrariwise, he that calleth not vpon him shal be damned: yea, although he were as in a Paradise.
even so contrariwise, he that calls not upon him shall be damned: yea, although he were as in a Paradise.
av-j av av, pns31 cst vvz xx p-acp pno31 vmb vbi vvn: uh, cs pns31 vbdr a-acp p-acp dt n1.
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For, if the verie Angelles did not call on him, God might reiect them: which is impossible to be done.
For, if the very Angels did not call on him, God might reject them: which is impossible to be done.
p-acp, cs dt j n2 vdd xx vvi p-acp pno31, np1 vmd vvi pno32: r-crq vbz j pc-acp vbi vdn.
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Nowe, we may hereby sée, that it is impossible for vs to continue here in this world, one minute of an houre, without we did call vpon the name of God.
Now, we may hereby see, that it is impossible for us to continue Here in this world, one minute of an hour, without we did call upon the name of God.
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And therefore, we ought to call this lesson oftentimes to mynde:
And Therefore, we ought to call this Lesson oftentimes to mind:
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For the Prophet pronounceth iudgement against all those which call not vpon the name of God, in saying, That whosoeuer calleth vpon the name of God, shall be saued:
For the Prophet pronounceth judgement against all those which call not upon the name of God, in saying, That whosoever calls upon the name of God, shall be saved:
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(33) sermon (DIV2)
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and thereupon necessarily ensueth, That hée which calleth not vpon him, shall be damned.
and thereupon necessarily ensueth, That he which calls not upon him, shall be damned.
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And forsomuch as we are so colde and so easily withdrawne from the calling vpon the name of God, The Prophet (by the saying going before) his meaning was to declare, that we must not leaue of calling vpon his Maiestie, no not when we are in the mydst of all the greatest troubles which may come vnto vs:
And forsomuch as we Are so cold and so Easily withdrawn from the calling upon the name of God, The Prophet (by the saying going before) his meaning was to declare, that we must not leave of calling upon his Majesty, no not when we Are in the mydst of all the greatest Troubles which may come unto us:
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(33) sermon (DIV2)
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7770
For, although heauen and earth should conspire against vs, yet must we euen then call vpon the Maiestie of our God, both with heart & mouth,
For, although heaven and earth should conspire against us, yet must we even then call upon the Majesty of our God, both with heart & Mouth,
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and with all power and strength.
and with all power and strength.
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7772
Howbeit, it is not enough that we say with open mouth, a Pater noster, in Latin,
Howbeit, it is not enough that we say with open Mouth, a Pater Noster, in Latin,
a-acp, pn31 vbz xx av-d cst pns12 vvb p-acp j n1, dt fw-la fw-la, p-acp jp,
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or els, Our Father which art in heauen in our mother tongue, except it bée saide with the right affection of the heart grounded vpon faith.
or Else, Our Father which art in heaven in our mother tongue, except it been said with the right affection of the heart grounded upon faith.
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For otherwise, we may say ouer this prayer, tenne, twentie, and thirtie times: and yet they shall be but wordes wherewith to beat the ayre.
For otherwise, we may say over this prayer, tenne, twentie, and thirtie times: and yet they shall be but words wherewith to beatrice the air.
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I will not speake of the entermedling of the Aue Maria amongst, thinking by such silly gawdes, that they truely call vpon the name of God as hée requireth.
I will not speak of the intermeddling of the Aue Maria among, thinking by such silly gawdes, that they truly call upon the name of God as he requires.
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For surely, such kinde of people are farre from the true calling vpon the name of God:
For surely, such kind of people Are Far from the true calling upon the name of God:
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but are euen like Witches, and Sorcerers, who can not forget their olde Deuilish superstitions. And therefore we must not meruayle ouermuch at such relikes of Satan:
but Are even like Witches, and Sorcerers, who can not forget their old Devilish superstitions. And Therefore we must not marvel overmuch At such Relics of Satan:
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because they neuer had, nor yet haue, any fayth in Iesus Christ. Because they never had, nor yet have, any faith in Iesus christ.
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For how shall they (as Saint Paule saieth) call vpon him whom they haue not beléeued? And this place is worthie the noting:
For how shall they (as Saint Paul Saith) call upon him whom they have not believed? And this place is worthy the noting:
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Because Saint Paule telleth vs, that when the calling vpon the name of God is spoken of, that wée must séeke after him as after our Father:
Because Saint Paul Telleth us, that when the calling upon the name of God is spoken of, that we must seek After him as After our Father:
c-acp n1 np1 vvz pno12, cst c-crq dt n-vvg p-acp dt n1 pp-f np1 vbz vvn pp-f, cst pns12 vmb vvi p-acp pno31 a-acp p-acp po12 n1:
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since we knowe that all the benefites which we haue come from him, and that hée is redie to receiue vs,
since we know that all the benefits which we have come from him, and that he is ready to receive us,
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so soone as we turne vnto him.
so soon as we turn unto him.
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For els, what courage might we haue to craue any thing at his handes, if wee were not sure of this? And therefore, let vs be fully persuaded, that when we in trueth, call vpon the Lorde our God, that hée will receiue vs. Wée sée then by this, what a fantasticall imagination the Papisticall fondlinges haue.
For Else, what courage might we have to crave any thing At his hands, if we were not sure of this? And Therefore, let us be Fully persuaded, that when we in truth, call upon the Lord our God, that he will receive us We see then by this, what a fantastical imagination the Papistical fondlings have.
p-acp av, q-crq n1 vmd pns12 vhb pc-acp vvi d n1 p-acp po31 n2, cs pns12 vbdr xx j pp-f d? cc av, vvb pno12 vbi av-j vvn, cst c-crq pns12 p-acp n1, vvb p-acp dt n1 po12 n1, cst pns31 vmb vvi pno12 pns12 vvb av p-acp d, r-crq dt j n1 dt j n2 vhb.
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For, thus they say, That we must in no wise presume that God will heare vs when we call vpon him:
For, thus they say, That we must in no wise presume that God will hear us when we call upon him:
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and their reason forsooth is this, forsomuch as we knowe not whether we be in the state of grace or not:
and their reason forsooth is this, forsomuch as we know not whither we be in the state of grace or not:
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For this, say they, were too too great presumption to thinke.
For this, say they, were too too great presumption to think.
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Why, what is then to be done? Forsooth, They tell vs that we must pray doubtfully:
Why, what is then to be done? Forsooth, They tell us that we must pray doubtfully:
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and that it is sufficient, if wée remit all to their mother holy Church:
and that it is sufficient, if we remit all to their mother holy Church:
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to wyt, that wée must haue this answere alwayes readie in our mouthes, I beléeue as the holie Church beléeueth.
to wit, that we must have this answer always ready in our mouths, I believe as the holy Church Believeth.
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(33) sermon (DIV2)
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Thus we sée howe, that they would haue our fayth to be doubtfull and vncertaine. Now, Saint Paule telleth vs, that God lyketh not of this geare:
Thus we see how, that they would have our faith to be doubtful and uncertain. Now, Saint Paul Telleth us, that God liketh not of this gear:
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For, hée sayeth, That the Gospell is not preached vnto vs, to make vs stande in doubt,
For, he Saith, That the Gospel is not preached unto us, to make us stand in doubt,
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but to assure vs of our saluation.
but to assure us of our salvation.
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And therefore we may easily iudge what Popish fayth is, wherein we were nusled in the time of ignoraunce.
And Therefore we may Easily judge what Popish faith is, wherein we were nusled in the time of ignorance.
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Wherefore, let vs vnderstande, that God hath bestowed a singular grace vpon vs, in pulling vs out of that darknesse of errour and superstition wherein we were,
Wherefore, let us understand, that God hath bestowed a singular grace upon us, in pulling us out of that darkness of error and Superstition wherein we were,
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and hath giuen vs his Gospell to bring vs into the way of saluation.
and hath given us his Gospel to bring us into the Way of salvation.
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When we then shall consider of all these thinges, we ought to sigh and grone, séeing that God of his great goodnesse, hath chosen vs amongst all the rest of the nations, to bestow the knowledge of his most holy and blessed worde.
When we then shall Consider of all these things, we ought to sighs and groan, seeing that God of his great Goodness, hath chosen us among all the rest of the Nations, to bestow the knowledge of his most holy and blessed word.
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(33) sermon (DIV2)
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Now, this is the mischiefe that is in Popery (as hath béen alredie saide) when as they say that we may not in full assuraunce call vpon God,
Now, this is the mischief that is in Popery (as hath been already said) when as they say that we may not in full assurance call upon God,
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for that, say they, is presumption, and therefore that hée is to be called vpon, doubtfully.
for that, say they, is presumption, and Therefore that he is to be called upon, doubtfully.
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Neither are they the simpler and common sort of people which doe mainteine this:
Neither Are they the simpler and Common sort of people which do maintain this:
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But euen the greatest and chiefest Doctours, and such as are thought to haue all the holie scriptures imprinted in their heartes.
But even the greatest and chiefest Doctors, and such as Are Thought to have all the holy Scriptures imprinted in their hearts.
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In déede they will not be ouer earnest, in defending of their Mawmets: although, to say truely, they take verie great paine to maintein them:
In deed they will not be over earnest, in defending of their Mawmets: although, to say truly, they take very great pain to maintain them:
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But when any occasion is giuen vnto them, to vomyt out theyr blasphemies, they will be so stout,
But when any occasion is given unto them, to vomyt out their Blasphemies, they will be so stout,
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as that a man woulde thinke they were Bedlem lyke.
as that a man would think they were Bedlam like.
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And why so? Forsooth, because the Deuill woulde haue them hinder vs, from calling of the name of God as we should.
And why so? Forsooth, Because the devil would have them hinder us, from calling of the name of God as we should.
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Euen so then, as many as pray vnto God as the Papistes doe, let them be assured, that God misliketh of them.
Eve so then, as many as pray unto God as the Papists do, let them be assured, that God misliketh of them.
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For (as hath alredie béen saide) we must not pray vnto God after this maner,
For (as hath already been said) we must not pray unto God After this manner,
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as to say, repeate, and oftentymes mumble vp, the Lordes prayer. Because all they that so doe, are no better then Sorcerers and Witches.
as to say, repeat, and oftentimes mumble up, the lords prayer. Because all they that so do, Are no better then Sorcerers and Witches.
c-acp pc-acp vvi, vvi, cc av vvb a-acp, dt ng1 n1. p-acp d pns32 cst av vdb, vbr dx jc cs n2 cc n2.
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It is true in déede that we shoulde not, from the heart, make ouer long prayers:
It is true in deed that we should not, from the heart, make over long Prayers:
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For when we doe pray, wée should forsake our selues, and forget our owne nature, the Deuil,
For when we do pray, we should forsake our selves, and forget our own nature, the devil,
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and all his entisementes, to the ende wée might the more readelier come vnto our Lorde God.
and all his enticements, to the end we might the more readelier come unto our Lord God.
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And after this sort it is that we must deale.
And After this sort it is that we must deal.
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Moreouer, let vs be well assured of this, that if we knowe not rightly to call vpon the name of God, we haue nothing.
Moreover, let us be well assured of this, that if we know not rightly to call upon the name of God, we have nothing.
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Let vs therefore throughly consider of this saying, That we are all damned, as many as call not vpon God.
Let us Therefore thoroughly Consider of this saying, That we Are all damned, as many as call not upon God.
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For, it is written in Genesis, speaking of the cursed lyne of Cayne, That they builded them selues houses,
For, it is written in Genesis, speaking of the cursed line of Cayne, That they built them selves houses,
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& strong Towers, and yet for all yt they had not the true calling vpon the name of God:
& strong Towers, and yet for all that they had not the true calling upon the name of God:
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But, it is saide, That after Adam had begotten Seth, that the name of God was a fresh called vpon.
But, it is said, That After Adam had begotten Seth, that the name of God was a fresh called upon.
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And therefore, God at that time was worshipped and honored:
And Therefore, God At that time was worshipped and honoured:
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For after that Seth, had béen once taught the worship of God, hée himself also soone after taught his children to doe the like.
For After that Seth, had been once taught the worship of God, he himself also soon After taught his children to do the like.
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(33) sermon (DIV2)
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Now, we sée, that about the worship of God it is onely saide, That the name of God was called vpon.
Now, we see, that about the worship of God it is only said, That the name of God was called upon.
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This then is the most principall pointe that we ought to holde.
This then is the most principal point that we ought to hold.
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For, although this name of Christian, flyeth about amongst vs, yet doe we but abuse it,
For, although this name of Christian, flies about among us, yet do we but abuse it,
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if wée call not vpon the name of God.
if we call not upon the name of God.
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Neither can we (as Saint Paul saith, and as it hath béen héeretofore touched) call vpon him without wée haue first, beléeued in him.
Neither can we (as Saint Paul Says, and as it hath been heretofore touched) call upon him without we have First, believed in him.
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(33) sermon (DIV2)
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In verie déede, the farther from blowes, the bolder we are.
In very deed, the farther from blows, the bolder we Are.
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For we shall sée a number of Scoffers (when they are vpon their Ale Bench) that will be then,
For we shall see a number of Scoffers (when they Are upon their Ale Bench) that will be then,
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as good Christians as any in the world:
as good Christians as any in the world:
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and a man would thinke them to be the true Champions of Iesus Christ, and had gotten at his handes whatsoeuer was possible to be had of him.
and a man would think them to be the true Champions of Iesus christ, and had got At his hands whatsoever was possible to be had of him.
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And besides, some of them would promise to worke wonders, whensoeuer the time should come:
And beside, Some of them would promise to work wonders, whensoever the time should come:
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and (to heare them speake) a man would suppose, that if Christianitie were vtterly lost, it should be founde in them:
and (to hear them speak) a man would suppose, that if Christianity were utterly lost, it should be found in them:
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But if they be narrowly sifted, and the bottome of their heartes searched, we shall finde nothing lesse in them,
But if they be narrowly sifted, and the bottom of their hearts searched, we shall find nothing less in them,
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then that they promised, and would be the first that would forsake God.
then that they promised, and would be the First that would forsake God.
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And why so? Forsooth, because they haue not this consideration with them selues, to thinke what they are:
And why so? Forsooth, Because they have not this consideration with them selves, to think what they Are:
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(33) sermon (DIV2)
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7833
For, whensoeuer euerie man shall looke well vnto him selfe, hée shall finde a sea of sinnes, whereof hée can no way be ryd, without by sighing and groning we runne vnto God,
For, whensoever every man shall look well unto him self, he shall find a sea of Sins, whereof he can no Way be rid, without by sighing and groaning we run unto God,
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(33) sermon (DIV2)
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and call vpon him in our necessitie.
and call upon him in our necessity.
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Moreouer, we are to vnderstand, that the Sermon, which S. Peter made in the Citie of Ierusalem, is at this present made vnto vs, to the end we might profite our selues thereby:
Moreover, we Are to understand, that the Sermon, which S. Peter made in the city of Ierusalem, is At this present made unto us, to the end we might profit our selves thereby:
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and let vs also note, that hée brought not in the place of the Prophet Ioell for naught.
and let us also note, that he brought not in the place of the Prophet Joel for nought.
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And therefore, let vs be sure to trust vnto this promise, That whosoeuer calleth vpon the name of God, shall be saued.
And Therefore, let us be sure to trust unto this promise, That whosoever calls upon the name of God, shall be saved.
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And according to this holie doctrine, Let vs fall downe before the Maiestie of our good God,
And according to this holy Doctrine, Let us fallen down before the Majesty of our good God,
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and acknowledge our offences, beséeching him so to blesse vs with his grace, as that we may so confidently call vpon him,
and acknowledge our offences, beseeching him so to bless us with his grace, as that we may so confidently call upon him,
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as that our prayers may be acceptable in his sight, so that wée, being deliuered from all superstition and idolatrie, might truely worship him, to the ende wee might take him for our Father and Sauiour,
as that our Prayers may be acceptable in his sighed, so that we, being Delivered from all Superstition and idolatry, might truly worship him, to the end we might take him for our Father and Saviour,
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and he likewise at last acknowledge vs for his children. And so let vs all say, O Almightie God, and heauenly Father, &c.
and he likewise At last acknowledge us for his children. And so let us all say, Oh Almighty God, and heavenly Father, etc.
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The fourth sermon of the descending of the holy Ghoste. Actes. second.
The fourth sermon of the descending of the holy Ghost. Acts. second.
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22 YEe men of Israel, heare these wordes, Iesus of Nazareth, a man approued of God amongst you with myracles, wonders,
22 Ye men of Israel, hear these words, Iesus of Nazareth, a man approved of God among you with Miracles, wonders,
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and signes, which God did by him in the midst of you, as yee your selues also know.
and Signs, which God did by him in the midst of you, as ye your selves also know.
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23 Him, after you had taken by wicked handes, beeing deliuered by the determinate counsell & foreknowledge of God, haue yee crucified and slaine.
23 Him, After you had taken by wicked hands, being Delivered by the determinate counsel & foreknowledge of God, have ye Crucified and slain.
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24 Whom God hath raysed vp, hauing loosed the sorrowes of death, because it was impossible that he should be holden of it.
24 Whom God hath raised up, having loosed the sorrows of death, Because it was impossible that he should be held of it.
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AFter that Saint Peter had in his Sermon declared, that the promise conteined in the Prophesie of the Prophete Ioel was accomplished, by the descending of the holie Ghost vpon him,
After that Saint Peter had in his Sermon declared, that the promise contained in the Prophesy of the Prophet Joel was accomplished, by the descending of the holy Ghost upon him,
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and vpon his companiōs the Apostles, for a testimony, and as a pledge which the Lord God meant to communicate vnto his Church,
and upon his Sodales the Apostles, for a testimony, and as a pledge which the Lord God meant to communicate unto his Church,
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and vnto euery faithfull member therof:
and unto every faithful member thereof:
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and yet that there must néedes fall out great troubles, and that the fayth of the Christians might be proued and tried:
and yet that there must needs fallen out great Troubles, and that the faith of the Christians might be proved and tried:
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After all these thinges, I say, hée bringeth the Iewes to Iesus Christ.
After all these things, I say, he brings the Iewes to Iesus christ.
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For fith the holy Ghost was giuen, they could not choose but acknowledge ye comming of Iesus Christ:
For fifth the holy Ghost was given, they could not choose but acknowledge you coming of Iesus christ:
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Because it was saide, That the Prophesie of Ioel should not be accomplished vntill the latter dayes.
Because it was said, That the Prophesy of Joel should not be accomplished until the latter days.
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And therefore, when as we sée the holie Ghost thus poured out, it is a sure token that God hath sent Iesus Christ, to the ende hée might make an ende of our saluation.
And Therefore, when as we see the holy Ghost thus poured out, it is a sure token that God hath sent Iesus christ, to the end he might make an end of our salvation.
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Now, this is an excellent maner, and a verie conueent order of teaching, which we are here to note, to wit, That, looke how many graces of his holy spirit, God giueth vs, are euen so many meanes to bring and guide vs to Iesus Christ, whereby wée might learne all wisedome of him:
Now, this is an excellent manner, and a very conueent order of teaching, which we Are Here to note, to wit, That, look how many graces of his holy Spirit, God gives us, Are even so many means to bring and guide us to Iesus christ, whereby we might Learn all Wisdom of him:
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For he is the verie fountayne, out of whom we must all drawe the same.
For he is the very fountain, out of whom we must all draw the same.
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And to say truely, First of all, forsomuch as he was the worde of God from the beginning, hée is also the life and light of men.
And to say truly, First of all, forsomuch as he was the word of God from the beginning, he is also the life and Light of men.
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And because hee hath receyued most perfectly, all the graces of the holie Ghost, forsomuch as hée was made man, we are to receiue from out of his fulnesse, grace, for grace.
And Because he hath received most perfectly, all the graces of the holy Ghost, forsomuch as he was made man, we Are to receive from out of his fullness, grace, for grace.
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Wherefore, by him it is, that wee must haue fauoure before God:
Wherefore, by him it is, that we must have favour before God:
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For if we would drawe neare vnto his Maiestie without this meane, we were neuer able to haue accesse vnto him.
For if we would draw near unto his Majesty without this mean, we were never able to have access unto him.
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And therefore must we goe the direct way vnto Iesus Christ, For, since we know that he hath most perfectly receiued the graces of the holy Ghost, wée must be all partakers of them by him and through him.
And Therefore must we go the Direct Way unto Iesus christ, For, since we know that he hath most perfectly received the graces of the holy Ghost, we must be all partakers of them by him and through him.
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And so, Saint Peter vseth here a verie good reason, to admonish the Iewes, that the Redéemer was come, to wit, that in as much as the holie Ghost was poured out, that it was in the latter dayes.
And so, Saint Peter uses Here a very good reason, to admonish the Iewes, that the Redeemer was come, to wit, that in as much as the holy Ghost was poured out, that it was in the latter days.
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And besides, hée saieth, Ye men of Israel, heare these words:
And beside, he Saith, You men of Israel, hear these words:
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Iesus of Nazareth, a man approued of God, amongst you, with wonders, myracles, & signes, which God did by him in the midst of you,
Iesus of Nazareth, a man approved of God, among you, with wonders, Miracles, & Signs, which God did by him in the midst of you,
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as you your selues also know:
as you your selves also know:
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him, I say, being deliuered by the determined counsell and prouidence of God, you haue by wicked handes crucified and slaine. him, I say, being Delivered by the determined counsel and providence of God, you have by wicked hands Crucified and slain.
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This is euen hée, by whom God hath wholely giuen him selfe vnto you, and yet haue yée put him to death.
This is even he, by whom God hath wholly given him self unto you, and yet have the put him to death.
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And yet notwithstanding yée must néedes confesse that it is the verie selfe same man which was promised you in the lawe.
And yet notwithstanding the must needs confess that it is the very self same man which was promised you in the law.
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Hée came to be your Sauiour and Redéemer:
He Come to be your Saviour and Redeemer:
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and this you can neither will nor choose but acknowledge, because he remained not in death:
and this you can neither will nor choose but acknowledge, Because he remained not in death:
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For God gaue him victorie ouer death, and hée ouercame it.
For God gave him victory over death, and he overcame it.
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Thus we sée in the first place, what it is that Saint Peter telleth vnto the Iewes, that he might bring them to ye knowledge of Iesus Christ.
Thus we see in the First place, what it is that Saint Peter Telleth unto the Iewes, that he might bring them to the knowledge of Iesus christ.
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And it is to be noted, that hée speaketh of nothing here, but of the death, and resurrection of Iesus Christ.
And it is to be noted, that he speaks of nothing Here, but of the death, and resurrection of Iesus christ.
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For first of all, it can not be otherwise, but that the Iewes must néedes vnderstand that Iesus Christ was the Sonne of God.
For First of all, it can not be otherwise, but that the Iewes must needs understand that Iesus christ was the Son of God.
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And this is it whereby Saint Peter meaneth to proue it, in that which hée héere propoundeth.
And this is it whereby Faint Peter means to prove it, in that which he Here propoundeth.
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Nowe, there are two thinges, which we are to vnderstand of Iesus Christ.
Now, there Are two things, which we Are to understand of Iesus christ.
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The first is, That we must néedes beléeue, that he is the Messias, to wit, the annointed of the Lord, promised in the lawe,
The First is, That we must needs believe, that he is the Messias, to wit, the anointed of the Lord, promised in the law,
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and the verie same, of whom the Prophets haue written: and that it is he who suffred death for our redemption:
and the very same, of whom the prophets have written: and that it is he who suffered death for our redemption:
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and yet was not ouercome of it, but gloriously rose againe, tryumphing ouer all his enemies.
and yet was not overcome of it, but gloriously rose again, triumphing over all his enemies.
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And thus much for the first point.
And thus much for the First point.
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Nowe, for the seconde, when as wée know that Iesus Christ dyed for vs, we must néedes acknowledge what hée is,
Now, for the seconde, when as we know that Iesus christ died for us, we must needs acknowledge what he is,
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and the benefit which we are to receiue by him: Here are then two thinges throughly to be considered of vs:
and the benefit which we Are to receive by him: Here Are then two things thoroughly to be considered of us:
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For, if wée haue to deale with a Iewe, wée must begin to instruct him in the principles of Christianitie,
For, if we have to deal with a Iewe, we must begin to instruct him in the principles of Christianity,
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and tell him that Iesus Christ was borne of the Virgine Mary, and that it was hée whom God had promised them,
and tell him that Iesus christ was born of the Virgae Marry, and that it was he whom God had promised them,
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and whom in verie déede his predecessours had put to death: and that he appointed them the verie time when hée should come into the world.
and whom in very deed his predecessors had put to death: and that he appointed them the very time when he should come into the world.
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And besides, that he had giuen him a testimony that he was his Sonne, by approuing it with the signes and myracles which he did in the middest of them:
And beside, that he had given him a testimony that he was his Son, by approving it with the Signs and Miracles which he did in the midst of them:
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and likewyse, that after he was ascended into heauen, he sent the holy Ghost, according to the saying which long ere that, was foretolde.
and likewise, that After he was ascended into heaven, he sent the holy Ghost, according to the saying which long ere that, was foretold.
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Thus must we deale with a Iewe, to bring him to the knowledge of Iesus Christ.
Thus must we deal with a Iewe, to bring him to the knowledge of Iesus christ.
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Moreouer, we must let him vnderstand, that when the kingdome of the Messiah is spoken of in the scripture, that it is a spirituall kingdome, to the ende hée should not be deceiued, to thinke him to be an earthly King, as all the Iewes imagined.
Moreover, we must let him understand, that when the Kingdom of the Messiah is spoken of in the scripture, that it is a spiritual Kingdom, to the end he should not be deceived, to think him to be an earthly King, as all the Iewes imagined.
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And this is it which caused them to refuse Iesus Christ, forsomuch as he reigned not ouer the people,
And this is it which caused them to refuse Iesus christ, forsomuch as he reigned not over the people,
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as they thought hée shoulde haue done.
as they Thought he should have done.
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Nowe, for the first point, wée haue nothing wherefore to stande against the Papistes, but for the second.
Now, for the First point, we have nothing Wherefore to stand against the Papists, but for the second.
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For they graunt vnto vs that Iesus Christ is the Sonne of God, and the same that was promised in the law:
For they grant unto us that Iesus christ is the Son of God, and the same that was promised in the law:
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and that hée was put to death, and rose agayne. And héerein we easily agrée. But they are to be taught to what end hee came:
and that he was put to death, and rose again. And herein we Easily agree. But they Are to be taught to what end he Come:
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For they doe not acknowledge him to be the same man in déede that hée is.
For they do not acknowledge him to be the same man in deed that he is.
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Wée knowe, that we must beléeue, that our saluation commeth by Iesus Christ alone, & by his death and passion.
We know, that we must believe, that our salvation comes by Iesus christ alone, & by his death and passion.
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And the Papistes, cleane contrary, attribute it vnto their workes, and merittes, and other their inuentions:
And the Papists, clean contrary, attribute it unto their works, and merits, and other their Inventions:
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and thinke, by that meane to be sanctified.
and think, by that mean to be sanctified.
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Wherefore, they séeke in their workes the thing, which can no way be founde, but in Iesus Christ.
Wherefore, they seek in their works the thing, which can no Way be found, but in Iesus christ.
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Thus we see that it is not néedefull for vs to teach the Papistes any thing as concerning the person of Iesus Christ,
Thus we see that it is not needful for us to teach the Papists any thing as Concerning the person of Iesus christ,
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but onely to shewe them what his power and vertue is, wherefore hée came, and what benefite we may reape thereby.
but only to show them what his power and virtue is, Wherefore he Come, and what benefit we may reap thereby.
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Nowe, Saint Peter hath héere taken vpon him, to set foorth these two pointes:
Now, Saint Peter hath Here taken upon him, to Set forth these two points:
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For the Iewes, knewe not that Iesus Christ was the Messiah sent from God, and therefore much lesse knew they his power, and why he came.
For the Iewes, knew not that Iesus christ was the Messiah sent from God, and Therefore much less knew they his power, and why he Come.
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And therefore hée telleth them that he shewed himselfe to be the Sonne of God amongst them, in as much as he rose againe:
And Therefore he Telleth them that he showed himself to be the Son of God among them, in as much as he rose again:
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so ▪ that by his resurrection they might know him to be the verie same, because hée was deliuered from death and ouercame it:
so ▪ that by his resurrection they might know him to be the very same, Because he was Delivered from death and overcame it:
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and therefore, that life and saluation, must be had in him and by him. And this is it which Saint Peter meaneth to declare in this first place:
and Therefore, that life and salvation, must be had in him and by him. And this is it which Faint Peter means to declare in this First place:
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he will also shewe vs what fruit we haue by his resurrection, which wée meane to declare hereafter,
he will also show us what fruit we have by his resurrection, which we mean to declare hereafter,
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as it commeth in order to be handled.
as it comes in order to be handled.
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Nowe, séeing we at this present, vnderstand the purpose of Saint Peter, and the order of his Sermon, let vs follow it:
Now, seeing we At this present, understand the purpose of Saint Peter, and the order of his Sermon, let us follow it:
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(34) sermon (DIV2)
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and learne to acknowledge, that so soone as God bestoweth any benefite vpon vs, that it is,
and Learn to acknowledge, that so soon as God bestoweth any benefit upon us, that it is,
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because we are the members of Iesus Christ, and not for our workes, nor yet for any other thing that we are any way able to offer vnto him.
Because we Are the members of Iesus christ, and not for our works, nor yet for any other thing that we Are any Way able to offer unto him.
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And therefore let vs haue no more these royling imaginations in our heades, as to be persuaded this way and that,
And Therefore let us have no more these roiling Imaginations in our Heads, as to be persuaded this Way and that,
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but let vs come to the acknowledging of our sinnes, and be sory for them:
but let us come to the acknowledging of our Sins, and be sorry for them:
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as we sée Saint Peter goeth about to bring the Iewes theretoo, héere in this place,
as we see Saint Peter Goes about to bring the Iewes thereto, Here in this place,
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when as hée speaketh of the death of Iesus Christ. For, in the first place hée accuseth them, saying, Yee haue slaine him.
when as he speaks of the death of Iesus christ. For, in the First place he Accuseth them, saying, Ye have slain him.
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Nowe, we may verie well sée, that hée meaneth not by this spéech to flatter them.
Now, we may very well see, that he means not by this speech to flatter them.
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And indéede S. Peter did cast this in their dish, as we say, to the end he might pricke their hearts,
And indeed S. Peter did cast this in their dish, as we say, to the end he might prick their hearts,
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and wound them to the quicke: as hereafter we shal sée, that it so stuck, & grieued thē at the hearts,
and wound them to the quick: as hereafter we shall see, that it so stuck, & grieved them At the hearts,
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7919
as that they were therewith conuerted.
as that they were therewith converted.
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Thus and by this meane must men be wonne to come to be humbled, and brought to the acknowledging of their offences.
Thus and by this mean must men be won to come to be humbled, and brought to the acknowledging of their offences.
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For, if we continually preach vnto them pleasant and delightfull things, they will doe nothing els but toy and tryfle,
For, if we continually preach unto them pleasant and delightful things, they will do nothing Else but toy and trifle,
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and be Gods fellowes, and play with him euen as they would doe with a mortall man.
and be God's Fellows, and play with him even as they would do with a Mortal man.
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We sée how it fared with the woman of Samaria, when she spake vnto Iesus Christ,
We see how it fared with the woman of Samaria, when she spoke unto Iesus christ,
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and that he told her of the water of lyfe, whereof (he said) if she drunke, that she shoulde neuer thirst, she mocked him like a naughtie packe as she was.
and that he told her of the water of life, whereof (he said) if she drunk, that she should never thirst, she mocked him like a naughty pack as she was.
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But after he had once brought her to the acknowledging of her sinne, and tolde her that she went to seeke her husbande,
But After he had once brought her to the acknowledging of her sin, and told her that she went to seek her husband,
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and remembred her of her wicked life past, she was more milde in her speech then she was at the first.
and remembered her of her wicked life passed, she was more mild in her speech then she was At the First.
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For when he simplye and plainely layde before her, the graces of God, she laughed him to skorne,
For when he simply and plainly laid before her, the graces of God, she laughed him to scorn,
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and sayd, why, where shall we haue a Bucket wherewith to draw the water, séeing the well is so very deepe? but when hée had saide vnto her, Thou art an harlot:
and said, why, where shall we have a Bucket wherewith to draw the water, seeing the well is so very deep? but when he had said unto her, Thou art an harlot:
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thou hast had fiue husbandes, and he whom thou now hast is not thy husband, she then acknowledged her sinne,
thou hast had fiue Husbands, and he whom thou now haste is not thy husband, she then acknowledged her sin,
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and sayde that Iesus Christ was an holy Prophet.
and said that Iesus christ was an holy Prophet.
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And therefore vntill such time as we tremble at the horror of our sinnes, we will neuer giue place vnto the woord of God,
And Therefore until such time as we tremble At the horror of our Sins, we will never give place unto the word of God,
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And that was the cause that made Saint Peter accuse the Iewes of the slaying of Christ, not that he tooke any pleasure in thus reproouing of them,
And that was the cause that made Saint Peter accuse the Iewes of the slaying of christ, not that he took any pleasure in thus reproving of them,
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but to the ende they might vnderstande that their condemnation was at hande for their sinnes:
but to the end they might understand that their condemnation was At hand for their Sins:
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and on the other side, that they had forgiuenes of them by Iesus Christ, if they woulde acknowledge him and come vnto him.
and on the other side, that they had forgiveness of them by Iesus christ, if they would acknowledge him and come unto him.
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Nowe, héere in this place haue the ministers of God a rule set downe vnto them, to witte, that they must touch men to the quick,
Now, Here in this place have the Ministers of God a Rule Set down unto them, to wit, that they must touch men to the quick,
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and tell them of their sinnes, that they might vnderstand that God is their Iudge, and will not leaue their obstinate sinning vnpunished:
and tell them of their Sins, that they might understand that God is their Judge, and will not leave their obstinate sinning unpunished:
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and by that meane be brought backe vnto him by repentance: which they wil neuer doe except they be reprooued and roughly handled.
and by that mean be brought back unto him by Repentance: which they will never do except they be reproved and roughly handled.
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And therefore let vs suffer GOD too rule and condemne vs, to the end he might pardon vs. We shal finde a greate number of men that would be very glad the Gospel should bee preached,
And Therefore let us suffer GOD too Rule and condemn us, to the end he might pardon us We shall find a great number of men that would be very glad the Gospel should be preached,
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(34) sermon (DIV2)
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7939
so that it might be for their gaine, & serue their carnall desires, and be as it were a cloake for their villanies.
so that it might be for their gain, & serve their carnal Desires, and be as it were a cloak for their villainies.
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7940
Now, this must not bee the end of our preaching:
Now, this must not be the end of our preaching:
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7941
For our Lord Iesus Christ saide, That when the holy Ghost should come, that he should rebuke the world of sinne:
For our Lord Iesus christ said, That when the holy Ghost should come, that he should rebuke the world of sin:
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that hée shoulde sit as a Iudge in the place of iustice, and iudge the world.
that he should fit as a Judge in the place of Justice, and judge the world.
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And therfore wée shal neuer bée able to deale faithfully with the Gospel, without the worlde bée brought to this condemnation, And Therefore we shall never been able to deal faithfully with the Gospel, without the world been brought to this condemnation,
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and that euery man may know what it is, for euerie of vs to rebuke himselfe.
and that every man may know what it is, for every of us to rebuke himself.
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7945
Wherfore, let all such as flatter themselues, groane and bée hartily sory: and let al such as take their pleasures, be afeard and tremble:
Wherefore, let all such as flatter themselves, groan and been heartily sorry: and let all such as take their pleasures, be afeard and tremble:
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7946
and let all those who perswade themselues to bée righteous, looke more narrowly vnto themselues, to the ende wée might all bee brought to this acknowledging of our sinnes, by which wée shall grow to be penitent,
and let all those who persuade themselves to been righteous, look more narrowly unto themselves, to the end we might all be brought to this acknowledging of our Sins, by which we shall grow to be penitent,
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7947
& so cōsequently come into the fauour of God.
& so consequently come into the favour of God.
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7948
Thus wée sée why it is that S. Peter vseth such a bitter reprehension vnto the Iewes, whenas hée saith:
Thus we see why it is that S. Peter uses such a bitter reprehension unto the Iewes, whenas he Says:
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7949
That they had crucified and slayne Iesus Christ. And afterwarde saith, being deliuered by the determined Counsell and foreknowledge of God. That they had Crucified and slain Iesus christ. And afterward Says, being Delivered by the determined Counsel and foreknowledge of God.
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7950
As if hée should haue said, Although hée was deliuered by wicked handes, and that you haue put him to death,
As if he should have said, Although he was Delivered by wicked hands, and that you have put him to death,
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7951
yet was it not done without the wil of God.
yet was it not done without the will of God.
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Now, it is not for naught that S. Peter added this saying, by the determined Counsel & foreknowledge of God:
Now, it is not for nought that S. Peter added this saying, by the determined Counsel & foreknowledge of God:
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7953
For the Iewes might haue replied and sayd, If it be so that the same Christ Iesus of whom thou so much speakest of, be the Messias,
For the Iewes might have replied and said, If it be so that the same christ Iesus of whom thou so much Speakest of, be the Messias,
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7954
why hath hée suffred himselfe to be thus tormented and put to death? And this is a thing that will hardly perswade them:
why hath he suffered himself to be thus tormented and put to death? And this is a thing that will hardly persuade them:
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7955
For wée sée euen at this day how they mocke & scorne at it, saying,
For we see even At this day how they mock & scorn At it, saying,
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7956
If Iesus Christ had béen the Sonne of GOD, how is it possible that hée would abide the shamefull death of the crosse? And thus doe the wicked vomite out this blasphemie, by reason of the obiect of the crosse,
If Iesus christ had been the Son of GOD, how is it possible that he would abide the shameful death of the cross? And thus do the wicked vomit out this blasphemy, by reason of the Object of the cross,
cs np1 np1 vhd vbn dt n1 pp-f np1, q-crq vbz pn31 j cst pns31 vmd vvi dt j n1 pp-f dt n1? cc av vdb dt j n1 av d n1, p-acp n1 pp-f dt n1 pp-f dt n1,
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because they think to be a thing derogatorie from the Maiestie of the sonne of God.
Because they think to be a thing derogatory from the Majesty of the son of God.
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And therefore S Peter preuēteth these fātasies, which might be a let vnto ye Iewes to beléeue his doctrine.
And Therefore S Peter preventeth these fantasies, which might be a let unto you Iewes to believe his Doctrine.
cc av n1 np1 vvz d n2, r-crq vmd vbi dt vvb p-acp pn22 np2 pc-acp vvi po31 n1.
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And telleth them that none of all this geare came by fortune (as might haue béene iudged) but euen by the will of God.
And Telleth them that none of all this gear Come by fortune (as might have been judged) but even by the will of God.
np1 vvz pno32 d pi pp-f d d n1 vvd p-acp n1 (c-acp n1 vhi vbn vvn) cc-acp av p-acp dt n1 pp-f np1.
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Now if wée rightly considered of the power of God, wée shoulde be cleane voyde of al these fond imaginations.
Now if we rightly considered of the power of God, we should be clean void of all these found Imaginations.
av cs pns12 av-jn vvn pp-f dt n1 pp-f np1, pns12 vmd vbi av-j j pp-f d d j n2.
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7961
For, wee know, that God is not without wit, and reason, and that whatsoeuer hée did, hée did it méerely for the saluation of mankinde.
For, we know, that God is not without wit, and reason, and that whatsoever he did, he did it merely for the salvation of mankind.
p-acp, pns12 vvb, cst np1 vbz xx p-acp n1, cc n1, cc cst r-crq pns31 vdd, pns31 vdd pn31 av-j p-acp dt n1 pp-f n1.
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His resurrection also, is diligently to bee obserued of vs, for as the death of Iesus Christ might giue vs occasion of offence,
His resurrection also, is diligently to be observed of us, for as the death of Iesus christ might give us occasion of offence,
po31 n1 av, vbz av-j pc-acp vbi vvn pp-f pno12, c-acp p-acp dt n1 pp-f np1 np1 vmd vvi pno12 n1 pp-f n1,
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if wée considered of it onelie by it selfe, euen so, in his resurrection we sée the woonderful power & glory of God, which might make vs not to bée offended whatsoeuer troubles and fantasies arise.
if we considered of it only by it self, even so, in his resurrection we see the wondered power & glory of God, which might make us not to been offended whatsoever Troubles and fantasies arise.
cs pns12 vvd pp-f pn31 av-j p-acp pn31 n1, av av, p-acp po31 n1 pns12 vvb dt j-vvn n1 cc n1 pp-f np1, r-crq vmd vvi pno12 xx pc-acp vbi vvn r-crq n2 cc n2 vvb.
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And therfore S. Peter said, not without cause, that that which Iesus Christ suffred, was doone by the foreknowledge of God.
And Therefore S. Peter said, not without cause, that that which Iesus christ suffered, was done by the foreknowledge of God.
cc av n1 np1 vvd, xx p-acp n1, cst d r-crq np1 np1 vvd, vbds vdn p-acp dt n1 pp-f np1.
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For it must néedes come to passe, that Iesus Christ must bée the offred vp sacrifice,
For it must needs come to pass, that Iesus christ must been the offered up sacrifice,
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vnto God his Father, to blot out the sinnes of the worlde.
unto God his Father, to blot out the Sins of the world.
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Wherefore, when wee sée the Counsell of God tend to such an end, let vs vnderstand, that whatsoeuer is done, is done for our benefit,
Wherefore, when we see the Counsel of God tend to such an end, let us understand, that whatsoever is done, is done for our benefit,
q-crq, c-crq pns12 vvb dt n1 pp-f np1 vvb p-acp d dt n1, vvb pno12 vvi, cst r-crq vbz vdn, vbz vdn p-acp po12 n1,
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& neuer enquire why Iesus Christ suffred, because we sée therin, the infinite goodnes of God:
& never inquire why Iesus christ suffered, Because we see therein, the infinite Goodness of God:
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we sée (as S. Paul saith) ye loue which appeareth vnto vs:
we see (as S. Paul Says) you love which appears unto us:
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in yt he spared not his onely begottē sonne, but deliuered him to death for our sakes. in that he spared not his only begotten son, but Delivered him to death for our sakes.
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On ye other side, we sée how obediēt Iesus Christ was to god his father:
On you other side, we see how obedient Iesus christ was to god his father:
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let vs not therfore be so presumptuous, as to enter into these foolish thoughts, and say,
let us not Therefore be so presumptuous, as to enter into these foolish thoughts, and say,
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why doth God this, or that? For, wée know that whatsoeuer hée hath ordeyned, is grounded vpō the fatherly loue which he beareth vs. And so,
why does God this, or that? For, we know that whatsoever he hath ordained, is grounded upon the fatherly love which he bears us And so,
q-crq vdz np1 d, cc d? p-acp, pns12 vvb d r-crq pns31 vhz vvn, vbz vvn p-acp dt j n1 r-crq pns31 vvz pno12 cc av,
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whē wée looke at this, we thē sée why it is, yt Christ Iesus suffred.
when we look At this, we them see why it is, that christ Iesus suffered.
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This therfore, is the reasō, wherfore S. Peter saith, ye God had decréed this in his vnchāgeable counsel.
This Therefore, is the reason, Wherefore S. Peter Says, you God had decreed this in his unchangeable counsel.
np1 av, vbz dt n1, c-crq n1 np1 vvz, pn22 np1 vhd vvn d p-acp po31 j-u n1.
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Moreouer, he was cōtēted yt this should be done by the hād of the wicked & vngodly.
Moreover, he was contented that this should be done by the hand of the wicked & ungodly.
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Wherin we sée, that it is in the wicked, to hurt the godly: but that they cā doe nothing wtout the sufferance of God:
Wherein we see, that it is in the wicked, to hurt the godly: but that they can do nothing without the sufferance of God:
c-crq pns12 vvb, cst pn31 vbz p-acp dt j, pc-acp vvi dt j: cc-acp cst pns32 vmb vdi pix p-acp dt n1 pp-f np1:
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neither can we haue a more excellent spectacle héerin, thē the very person of Iesus Christ.
neither can we have a more excellent spectacle herein, them the very person of Iesus christ.
av-dx vmb pns12 vhb dt av-dc j n1 av, pno32 dt j n1 pp-f np1 np1.
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For we cānot choose but know, that whatsoeuer he suffred, was long agoe foretold by the Prophets.
For we cannot choose but know, that whatsoever he suffered, was long ago foretold by the prophets.
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It is said, that he was nayled on the Crosse, because it was so foretold.
It is said, that he was nailed on the Cross, Because it was so foretold.
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7981
Thus we sée how these théeuish Romanists crucify him (to wit, the souldiers vnto whō the executiō was cōmitted) because it was so prophesied.
Thus we see how these thievish Romanists crucify him (to wit, the Soldiers unto whom the execution was committed) Because it was so prophesied.
av pns12 vvb c-crq d j np1 vvi pno31 (p-acp n1, dt n2 p-acp ro-crq dt n1 vbds vvn) c-acp pn31 vbds av vvn.
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7982
They gaue him very sharpe & bitter drinke, to drinke: they parted his garmēts: & al this they did, because it was so writtē.
They gave him very sharp & bitter drink, to drink: they parted his garments: & all this they did, Because it was so written.
pns32 vvd pno31 av j cc j n1, pc-acp vvi: pns32 vvd po31 n2: cc d d pns32 vdd, c-acp pn31 vbds av vvn.
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To be short, there was nothing done in this, but that which God had before ordeined.
To be short, there was nothing done in this, but that which God had before ordained.
pc-acp vbi j, pc-acp vbds pix vdn p-acp d, cc-acp cst r-crq np1 vhd a-acp vvn.
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Thus we sée that the wicked can doe nothing without God giue them leaue.
Thus we see that the wicked can do nothing without God give them leave.
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For we sée, that these vngodly ones could goe no farther then God had licensed them.
For we see, that these ungodly ones could go no farther then God had licensed them.
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And therefore whatsoeuer is said of Iesus Christ is to be applied to our vse,
And Therefore whatsoever is said of Iesus christ is to be applied to our use,
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for he himselfe hath sayd, that the little sparrowes shall not fall on the ground without his ordenance.
for he himself hath said, that the little sparrows shall not fallen on the ground without his ordnance.
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If so be then that the prouidence of God extendeth it selfe vnto these small foules, it must needes folowe, that nothing commeth to passe without his appointment, he sayeth after that, that the hayres of our head are numbred, wherein, he sheweth the fatherly care which he hath ouer vs,
If so be then that the providence of God extendeth it self unto these small fowls, it must needs follow, that nothing comes to pass without his appointment, he Saith After that, that the hairs of our head Are numbered, wherein, he shows the fatherly care which he hath over us,
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and besides, because we are the members of Iesus Christ, and touch him very neere, he would haue vs vnderstand, that he taketh vs for his children.
and beside, Because we Are the members of Iesus christ, and touch him very near, he would have us understand, that he Takes us for his children.
cc a-acp, c-acp pns12 vbr dt n2 pp-f np1 np1, cc vvi pno31 av av-j, pns31 vmd vhi pno12 vvi, cst pns31 vvz pno12 p-acp po31 n2.
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For although the world be as it were the house of God, and he the Goodman of the houshold,
For although the world be as it were the house of God, and he the Goodman of the household,
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yet doeth hee singulerly reuerence and like his Church, and hath a speciall care thereof.
yet doth he singularly Reverence and like his Church, and hath a special care thereof.
av vdz pns31 av-j vvi cc vvi po31 n1, cc vhz dt j n1 av.
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And therefore wee see, what wee are to thinke of the prouidence of god, to wit, yt S. Peter would haue no fantastical things set down,
And Therefore we see, what we Are to think of the providence of god, to wit, that S. Peter would have no fantastical things Set down,
cc av pns12 vvb, r-crq pns12 vbr pc-acp vvi pp-f dt n1 pp-f n1, pc-acp vvi, pn31 n1 np1 vmd vhi dx j n2 vvn a-acp,
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7993
nor yet haue vs serch after subtilties, wt edifie not. His meaning then, is not to procéede after any such sort:
nor yet have us search After subtleties, with edify not. His meaning then, is not to proceed After any such sort:
ccx av vhb pno12 vvi p-acp n2, p-acp vvi xx. po31 n1 av, vbz xx pc-acp vvi p-acp d d n1:
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but sheweth that God hath so well prouided for our saluation, as that we neede not séeke for any other meane,
but shows that God hath so well provided for our salvation, as that we need not seek for any other mean,
cc-acp vvz cst np1 vhz av av vvn p-acp po12 n1, c-acp cst pns12 vvb xx vvi p-acp d j-jn j,
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7995
but that onely which he hath appointed.
but that only which he hath appointed.
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And besids, he would haue vs vnderstād, yt we are so sure vnder ye hand of God & his protection,
And besides, he would have us understand, that we Are so sure under you hand of God & his protection,
cc p-acp, pns31 vmd vhi pno12 vvb, pn31 pns12 vbr av j p-acp pn22 n1 pp-f np1 cc po31 n1,
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7997
as that nothing can be done against vs, but that which he hath determined, For if it were not so, what should become of vs,
as that nothing can be done against us, but that which he hath determined, For if it were not so, what should become of us,
c-acp cst pix vmb vbi vdn p-acp pno12, cc-acp cst r-crq pns31 vhz vvn, c-acp cs pn31 vbdr xx av, q-crq vmd vvi pp-f pno12,
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7998
if we were guided by fortune (as mad men think we are) surely our estate were more accursed then the estate of brute beasts.
if we were guided by fortune (as mad men think we Are) surely our estate were more accursed then the estate of brutus beasts.
cs pns12 vbdr vvn p-acp n1 (c-acp j n2 vvb pns12 vbr) av-j po12 n1 vbdr av-dc vvn cs dt n1 pp-f n1 n2.
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7999
But whēas we vnderstād yt god is ye gouernour of al things this ought greatly to comfort vs,
But whenas we understand that god is the governor of all things this ought greatly to Comfort us,
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& we might theron very well stay our selues. Wherfore we sée it to be a necessary vertue to know ye prouidēce of god.
& we might theron very well stay our selves. Wherefore we see it to be a necessary virtue to know you providence of god.
cc pns12 vmd av av av vvi po12 n2. c-crq pns12 vvb pn31 pc-acp vbi dt j n1 pc-acp vvi pn22 n1 pp-f n1.
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And therfore we are to cōsider, yt as Iesus Christ suffred nothing, but by Gods permission,
And Therefore we Are to Consider, that as Iesus christ suffered nothing, but by God's permission,
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euen so, whatsoeuer shal betide vs cōmeth frō God, this then is it wt we are to obserue here in this place.
even so, whatsoever shall betide us comes from God, this then is it with we Are to observe Here in this place.
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Yea, & we are throughly to cōsider of this word counsel Indéed there are some men which wil speake of the prouidence of God,
Yea, & we Are thoroughly to Consider of this word counsel Indeed there Are Some men which will speak of the providence of God,
uh, cc pns12 vbr av-j pc-acp vvi pp-f d n1 n1 av a-acp vbr d n2 r-crq vmb vvi pp-f dt n1 pp-f np1,
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but it shalbe but a foolish imaginatiō therof, for they thinke that he himselfe taketh his ease in heauē aboue,
but it shall but a foolish imagination thereof, for they think that he himself Takes his ease in heaven above,
cc-acp pn31 vmb|vbi p-acp dt j n1 av, c-acp pns32 vvb cst pns31 px31 vvz po31 n1 p-acp n1 a-acp,
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& giueth fortune or nature leaue to rule here below.
& gives fortune or nature leave to Rule Here below.
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Now, we are contrariwise here told, ye God ordeyneth al things, & disposeth euery thing at his will & pleasure.
Now, we Are contrariwise Here told, you God ordaineth all things, & Disposeth every thing At his will & pleasure.
av, pns12 vbr av av vvn, pn22 np1 vvz d n2, cc vvz d n1 p-acp po31 n1 cc n1.
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True it is that the same is vnknown to vs, neither can we comprehende it: but we must be onely contented to vnderstād that hee is the Gouernour thereof:
True it is that the same is unknown to us, neither can we comprehend it: but we must be only contented to understand that he is the Governor thereof:
j pn31 vbz d dt d vbz j p-acp pno12, dx vmb pns12 vvi pn31: cc-acp pns12 vmb vbi av-j vvn p-acp vvb cst pns31 vbz dt n1 av:
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neither must wee as I haue already said) doe as some foolishe felowes doe, who say.
neither must we as I have already said) do as Some foolish Fellows do, who say.
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And if God knoweth what shal come to passe:
And if God Knoweth what shall come to pass:
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it is not for vs to set downe any order, and therefore to what ende should we vse counsell & aduise? Thus wee sée what reason these fantastical felowes woulde yéelde vnto their follies, which are ouer greate arrogancies, for God to leaue vnpunished.
it is not for us to Set down any order, and Therefore to what end should we use counsel & advise? Thus we see what reason these fantastical Fellows would yield unto their follies, which Are over great arrogancies, for God to leave unpunished.
pn31 vbz xx p-acp pno12 pc-acp vvi a-acp d n1, cc av p-acp r-crq n1 vmd pns12 vvi n1 cc vvi? av pns12 vvb r-crq n1 d j n2 vmd vvi p-acp po32 n2, r-crq vbr a-acp j n2, c-acp np1 pc-acp vvi j.
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For, although god calleth vs not into his secret counsel to declare vnto vs his wil,
For, although god calls us not into his secret counsel to declare unto us his will,
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& determinatiō, yet let vs know yt he gouerneth vs by his hand, & that the wicked can doe nothing against vs,
& determination, yet let us know that he Governs us by his hand, & that the wicked can do nothing against us,
cc n1, av vvb pno12 vvi pn31 pns31 vvz pno12 p-acp po31 n1, cc cst dt j vmb vdi pix p-acp pno12,
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except the Lorde geueth them leaue. And yet there remayneth a certayne order in nature: & the meaning therof is not, but yt we must vse aduise:
except the Lord Giveth them leave. And yet there remaineth a certain order in nature: & the meaning thereof is not, but that we must use advise:
c-acp dt n1 vvz pno32 vvi. cc av a-acp vvz dt j n1 p-acp n1: cc dt n1 av vbz xx, cc-acp pn31 pns12 vmb vvi n1:
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8014
for God hath saide vnto vs, yt he woulde haue vs liue by the bread which he giueth vs to eate,
for God hath said unto us, that he would have us live by the bred which he gives us to eat,
c-acp np1 vhz vvd p-acp pno12, pn31 pns31 vmd vhi pno12 vvi p-acp dt n1 r-crq pns31 vvz pno12 pc-acp vvi,
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& that our diseases should be healed by phisick.
& that our diseases should be healed by physic.
cc d po12 n2 vmd vbi vvn p-acp n1.
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8016
Wherfore, it were ouer great arrogancie for vs, to refuse the meanes, which God giueth vs, to cure & helpe our infirmities,
Wherefore, it were over great arrogancy for us, to refuse the means, which God gives us, to cure & help our infirmities,
q-crq, pn31 vbdr p-acp j n1 p-acp pno12, pc-acp vvi dt n2, r-crq np1 vvz pno12, pc-acp vvi cc vvi po12 n2,
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And he that thinketh to get honour by this meane, shal bring himself to vtter destruction.
And he that Thinketh to get honour by this mean, shall bring himself to utter destruction.
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For when wée say, that the prouidence of God prouideth for al things, yet must wée not refuse the meane which he hath appoynted.
For when we say, that the providence of God Provideth for all things, yet must we not refuse the mean which he hath appointed.
p-acp c-crq pns12 vvb, cst dt n1 pp-f np1 vvz p-acp d n2, av vmb pns12 xx vvi dt j r-crq pns31 vhz vvn.
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Saint Peter saith a little after this, that it was impossible for the fleshe of the bodie of Iesus Christ to turne to corruption.
Saint Peter Says a little After this, that it was impossible for the Flesh of the body of Iesus christ to turn to corruption.
n1 np1 vvz dt j p-acp d, cst pn31 vbds j p-acp dt n1 pp-f dt n1 pp-f np1 np1 pc-acp vvi p-acp n1.
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And why so? because that God only had so ordained it: and not that it could doe naturally so.
And why so? Because that God only had so ordained it: and not that it could do naturally so.
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For when he was conceiued in the wombe of the Virgin Mary, he tooke vpon him our nature,
For when he was conceived in the womb of the Virgae Marry, he took upon him our nature,
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and was made like vnto vs, sinne excepted.
and was made like unto us, sin excepted.
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And by that reason, his fleshe was subiect to corruption euen as ours is, if God had not in that sort preuented it.
And by that reason, his Flesh was Subject to corruption even as ours is, if God had not in that sort prevented it.
cc p-acp d n1, po31 n1 vbds j-jn p-acp n1 av c-acp png12 vbz, cs np1 vhd xx p-acp d n1 vvd pn31.
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If a mā had séen the bones of our lord Iesus Christ, they might wel enough haue béen bruised & broken: If a man had seen the bones of our lord Iesus christ, they might well enough have been Bruised & broken:
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& yet we sée yt it was impossible for thē to be so, because that God had in such sort appoynted it,
& yet we see that it was impossible for them to be so, Because that God had in such sort appointed it,
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& that they were not naturally so:
& that they were not naturally so:
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here we sée, what we haue to note, cōcerning that which might be alledged out of this place:
Here we see, what we have to note, Concerning that which might be alleged out of this place:
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not that wee are to deale in speculatiōs, & to inuent a thousand sophisticall or brabling questiōs, wherin the papists are cunning:
not that we Are to deal in speculations, & to invent a thousand sophistical or brabbling questions, wherein the Papists Are cunning:
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but let vs in al hūblenes consideratly stay our selues vpon this, that GOD doeth not onely foresée all thinges,
but let us in all humbleness considerately stay our selves upon this, that GOD doth not only foresee all things,
cc-acp vvb pno12 p-acp d n1 av-j vvi po12 n2 p-acp d, cst np1 vdz xx av-j vvi d n2,
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but desposeth them also at his will and pleasure.
but desposeth them also At his will and pleasure.
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And therefore, let vs learne to commende our selues vnto him, whenas we abide the grieuous assaults of the diuel & of the world, whereof he is saide to be the Prince:
And Therefore, let us Learn to commend our selves unto him, whenas we abide the grievous assaults of the Devil & of the world, whereof he is said to be the Prince:
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and when wée thinke that it cannot be chosen but that the wicked wil oppresse vs, let vs shroud our selues vnder the wings of our good God, that he might giue vs wherewith to resist them:
and when we think that it cannot be chosen but that the wicked will oppress us, let us shroud our selves under the wings of our good God, that he might give us wherewith to resist them:
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and so, being armed with his power, wée may bee able to put by all the temptations that may come vnto vs. For,
and so, being armed with his power, we may be able to put by all the temptations that may come unto us For,
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although all the Diuels, & wicked ones would ryse vp against vs, hee knoweth well enough how to bridle them,
although all the Devils, & wicked ones would rise up against us, he Knoweth well enough how to bridle them,
cs d dt n2, cc j pi2 vmd vvi a-acp p-acp pno12, pns31 vvz av av-d c-crq pc-acp vvi pno32,
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8035
and hold them fast bounde, so that wee (as wee haue before saide) runne vnto him, and rest vnder his protection.
and hold them fast bound, so that we (as we have before said) run unto him, and rest under his protection.
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8036
Thus wée sée that we must looke vpon the prouidence of God by faith, and not after our owne reason.
Thus we see that we must look upon the providence of God by faith, and not After our own reason.
av pns12 vvb cst pns12 vmb vvi p-acp dt n1 pp-f np1 p-acp n1, cc xx p-acp po12 d n1.
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8037
Now, in that we haue saide, that the wicked doe nothing but that which God ordeineth:
Now, in that we have said, that the wicked doe nothing but that which God ordaineth:
av, p-acp cst pns12 vhb vvd, cst dt j n1 pix cc-acp cst r-crq np1 vvz:
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a number might reply and say, what good sir, and if it bée thus, it might bée said, that God shoulde bée the cause of the euill,
a number might reply and say, what good sir, and if it been thus, it might been said, that God should been the cause of the evil,
dt n1 vmd vvi cc vvi, r-crq j n1, cc cs pn31 vbi av, pn31 vmd vbi vvn, cst np1 vmd vbi dt n1 pp-f dt j-jn,
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and the wicked were to bée excused.
and the wicked were to been excused.
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For answere hereof, we must in the first place vnderstand, what the will of god is,
For answer hereof, we must in the First place understand, what the will of god is,
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yea & that he setteth downe vnto vs in his law. We know that he hath forbidden stealing.
yea & that he sets down unto us in his law. We know that he hath forbidden stealing.
uh cc cst pns31 vvz a-acp p-acp pno12 p-acp po31 n1. pns12 vvb cst pns31 vhz vvn vvg.
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If then I goe & steale, What? Doe I then his will? Surely,
If then I go & steal, What? Doe I then his will? Surely,
cs av pns11 vvb cc vvi, q-crq? n1 pns11 av po31 n1? np1,
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when the wicked goe about to doe any mischiefe, they goe not to doe ye wil of God,
when the wicked go about to do any mischief, they go not to do you will of God,
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8044
for they know wel enough that God vtterly misliketh al wicked dealing. And therefore when they doe any euill, they withstand the will of God.
for they know well enough that God utterly misliketh all wicked dealing. And Therefore when they do any evil, they withstand the will of God.
c-acp pns32 vvb av av-d cst np1 av-j vvz d j n-vvg. cc av c-crq pns32 vdb d n-jn, pns32 vvb dt n1 pp-f np1.
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8045
Wherefore, it followeth that God would not haue them doe any euill: but suffereth them to doe it:
Wherefore, it follows that God would not have them do any evil: but suffers them to do it:
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& for ye cause they are in excuseable, forsomuch as they doe contrary to his commaundement.
& for you cause they Are in Excusable, forsomuch as they do contrary to his Commandment.
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8047
And therefore we must not say that God is the cause of euill: for he committeth not the faultes which wée commit.
And Therefore we must not say that God is the cause of evil: for he Committeth not the Faults which we commit.
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For wée sée, that he giueth the Diuell leaue to punish such are worthie thereof.
For we see, that he gives the devil leave to Punish such Are worthy thereof.
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8049
The Diuell committeth euill, and hath none other regard but to doe mischiefe, and yet God maketh him to serue him to another cleane contrary end.
The devil Committeth evil, and hath none other regard but to do mischief, and yet God makes him to serve him to Another clean contrary end.
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God suffereth a Théefe to robbe a true man of his goods.
God suffers a Thief to rob a true man of his goods.
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And why doeth he so? Forsooth to prooue his pacience, that it might be knowne. And why doth he so? Forsooth to prove his patience, that it might be known.
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8052
We sée what Iob saith in all his troubles, The Lorde hath giuen, and the Lorde hath taken, blessed be the name of the Lord.
We see what Job Says in all his Troubles, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord.
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8053
And yet théeues robbed and spoyled him.
And yet thieves robbed and spoiled him.
cc av n2 vvn cc vvd pno31.
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8054
What meaneth hée then hereby? Doth Iob accuse God of theft? No forsooth, you must not so take it:
What means he then hereby? Does Job accuse God of theft? No forsooth, you must not so take it:
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for hée knewe that théeues were wicked, and that they came not thither but against the will of God,
for he knew that thieves were wicked, and that they Come not thither but against the will of God,
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8056
and to the intent to doe mischiefe:
and to the intent to do mischief:
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howbeit he had a further reach, and considered that it was not done without the prouidence of God.
howbeit he had a further reach, and considered that it was not done without the providence of God.
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And therefore Iob attributed not the wicked déede vnto God: but hée knew what men were in their kind.
And Therefore Job attributed not the wicked deed unto God: but he knew what men were in their kind.
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8059
Hée saw that the Chaldeans and Sabeans, were the scourges of God, They robbed, and reaued, they killed his seruants,
He saw that the Chaldeans and Sabeans, were the scourges of God, They robbed, and reaved, they killed his Servants,
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8060
and draue away his Cattel, to bée short, they impouerished him and lefte him nothing:
and drove away his Cattle, to been short, they impoverished him and left him nothing:
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and yet hée continually praysed God, because hée right wel knew, that it was not done without his ordinaunce.
and yet he continually praised God, Because he right well knew, that it was not done without his Ordinance.
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8062
And euen so must wée doe:
And even so must we do:
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8063
For if the wicked trouble vs, wée must not looke vnto them, but our faith must ascend a great deale higher, to wit, wée must vnderstād that the prouidence of God is aboue them al. After this sort then must wée iudge,
For if the wicked trouble us, we must not look unto them, but our faith must ascend a great deal higher, to wit, we must understand that the providence of God is above them all After this sort then must we judge,
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8064
and not enter into vaine speculations.
and not enter into vain speculations.
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8065
Wée sée now at this present, that the vngodly crucified Iesus Christ, and yet was it not done without the ordinance of God.
We see now At this present, that the ungodly Crucified Iesus christ, and yet was it not done without the Ordinance of God.
pns12 vvb av p-acp d j, cst dt j vvd np1 np1, cc av vbds pn31 xx vdi p-acp dt n1 pp-f np1.
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8066
Howbéeit God wrought it to another ende. It was the will of the wicked to bring Iesus Christ to naught:
Howbeit God wrought it to Another end. It was the will of the wicked to bring Iesus christ to nought:
a-acp np1 vvd pn31 p-acp j-jn n1. pn31 vbds dt n1 pp-f dt j pc-acp vvi np1 np1 p-acp pix:
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8067
and it was the will of God, that his blood and death should bée an euerlasting Sacrifice,
and it was the will of God, that his blood and death should been an everlasting Sacrifice,
cc pn31 vbds dt n1 pp-f np1, cst po31 n1 cc n1 vmd vbi dt j n1,
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8068
and our redemption to bée made, and accomplished thereby. And therefore when wée behold this, wée haue occasion to glorifie GOD:
and our redemption to been made, and accomplished thereby. And Therefore when we behold this, we have occasion to Glorify GOD:
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and hée that doth not so, his owne conscience reprooueth him.
and he that does not so, his own conscience Reproveth him.
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Nowe, S. Peter saieth, that Iesus Christ rose agayne, wherby to shew (as we haue already said) that wée must alwaies ioyne his resurrection with his death:
Now, S. Peter Saith, that Iesus christ rose again, whereby to show (as we have already said) that we must always join his resurrection with his death:
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For if wée looke into his death onely, wée shall sée him altogether full of all shame and reproche, and disfigured like a Leper.
For if we look into his death only, we shall see him altogether full of all shame and reproach, and disfigured like a Leper.
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(34) sermon (DIV2)
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8072
But when wée come vnto his resurrection, wée sée how mightily the hand of God exalted him, giuing him al power both in heauen and earth,
But when we come unto his resurrection, we see how mightily the hand of God exalted him, giving him all power both in heaven and earth,
p-acp c-crq pns12 vvb p-acp po31 n1, pns12 vvb c-crq av-j dt n1 pp-f np1 vvn pno31, vvg pno31 d n1 av-d p-acp n1 cc n1,
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8073
Wherefore, so soone as wée haue saide that Iesus died: let vs by and by vnderstande, that hée rose againe.
Wherefore, so soon as we have said that Iesus died: let us by and by understand, that he rose again.
c-crq, av av c-acp pns12 vhb vvd cst np1 vvd: vvb pno12 a-acp cc p-acp vvi, cst pns31 vvd av.
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8074
He died according to the weaknesse of his flesh but in that hée rose againe, he shewed himselfe to bée the very sonne of God.
He died according to the weakness of his Flesh but in that he rose again, he showed himself to been the very son of God.
pns31 vvd vvg p-acp dt n1 pp-f po31 n1 cc-acp p-acp cst pns31 vvd av, pns31 vvd px31 pc-acp vbi dt j n1 pp-f np1.
(34) sermon (DIV2)
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8075
Thus we sée the meaning of Saint Peter his woords when hée saieth, Whom God raised vp, being deliuered to death.
Thus we see the meaning of Saint Peter his words when he Saith, Whom God raised up, being Delivered to death.
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8076
Now, in that hée saieth, The sorrowes of death, hée meaneth not the sorrowes of the bodily death, which Iesus Christ suffered,
Now, in that he Saith, The sorrows of death, he means not the sorrows of the bodily death, which Iesus christ suffered,
av, p-acp cst pns31 vvz, dt n2 pp-f n1, pns31 vvz xx dt n2 pp-f dt j n1, r-crq np1 np1 vvd,
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8077
but the horrible anguishes wherein hée was because he was to bée our pledge, & beare the punishment of all our sinnes.
but the horrible Anguishes wherein he was Because he was to been our pledge, & bear the punishment of all our Sins.
cc-acp dt j vvz c-crq pns31 vbds c-acp pns31 vbds pc-acp vbi po12 n1, cc vvi dt n1 pp-f d po12 n2.
(34) sermon (DIV2)
565
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8078
Wherefore, hée suffered not only in body: but also in spirit: and yet was hée not for al that ouercome:
Wherefore, he suffered not only in body: but also in Spirit: and yet was he not for all that overcome:
q-crq, pns31 vvd xx av-j p-acp n1: cc-acp av p-acp n1: cc av vbds pns31 xx p-acp d cst vvb:
(34) sermon (DIV2)
565
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8079
But because we cannot at this present, go on with the declaration of the sorrowes of his death, as is very behouefull:
But Because we cannot At this present, go on with the declaration of the sorrows of his death, as is very behoveful:
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8080
wée therefore will reserue it vntill the next time. According to this doctrine, let vs fall downe before the maiestie of our good God,
we Therefore will reserve it until the next time. According to this Doctrine, let us fallen down before the majesty of our good God,
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and acknowledge our offences, beséeching him so to touch vs with the confessing of them,
and acknowledge our offences, beseeching him so to touch us with the confessing of them,
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as that although we haue héeretofore giuen the reine to our affections, yet yt it woulde please him to hold vs in, that wée might bée obedient vnto his worde:
as that although we have heretofore given the reine to our affections, yet that it would please him to hold us in, that we might been obedient unto his word:
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and so in pardoning of our offences past, not rigorously iudge vs, but accept those graces and thanksgiuing which wée yéelde vnto him,
and so in pardoning of our offences past, not rigorously judge us, but accept those graces and thanksgiving which we yield unto him,
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for all the benefites which he hath bestowed vpon vs. And so let vs all say, O Almightie God and heauenly Father. &c.
for all the benefits which he hath bestowed upon us And so let us all say, Oh Almighty God and heavenly Father. etc.
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A Sermon of the latter day. Second to the Thessalonians. Chapter first.
A Sermon of the latter day. Second to the Thessalonians. Chapter First.
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6 IT is a righteous thing with God, to recompence tribulation vnto them that trouble you.
6 IT is a righteous thing with God, to recompense tribulation unto them that trouble you.
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7 And to you which are troubled, rest with vs in the Reuelation of our Lord Iesus from heauen with the angels of his power,
7 And to you which Are troubled, rest with us in the Revelation of our Lord Iesus from heaven with the Angels of his power,
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8 In flaming fier, rendring vengeance vnto them that knowe not God, and that obey not the Gospell of our Lord Iesus Christe.
8 In flaming fire, rendering vengeance unto them that know not God, and that obey not the Gospel of our Lord Iesus Christ.
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9 Which shall bee punished with euerlasting damnation, from the presence of the Lord, and from the glory of his power.
9 Which shall be punished with everlasting damnation, from the presence of the Lord, and from the glory of his power.
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10 When hee shall come to bee glorified in his Saintes, and to be made maruellous in all them that beleeue (because our testimony towardes you was beleeued) in that day.
10 When he shall come to be glorified in his Saints, and to be made marvelous in all them that believe (Because our testimony towards you was believed) in that day.
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ONe of the principallest Articles of our faith is this, that our Lorde Iesus Christe must appeare from heauen.
ONe of the principallest Articles of our faith is this, that our Lord Iesus Christ must appear from heaven.
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Now, it cannot be, that his comming shoulde bée vnprofitable:
Now, it cannot be, that his coming should been unprofitable:
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and therfore it necessarily followeth, that we must looke and wait for our redemptiō and saluation from thence.
and Therefore it necessarily follows, that we must look and wait for our redemption and salvation from thence.
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Neither must wée stand any whit in doubt thereof, because if wée shoulde so doe, it were euen enough to make whatsoeuer our Lorde Iesus Christe hath doone and suffered, of none effect.
Neither must we stand any whit in doubt thereof, Because if we should so do, it were even enough to make whatsoever our Lord Iesus Christ hath done and suffered, of none Effect.
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For, why came hée downe into the worlde, why tooke hée our fleshe vpon him,
For, why Come he down into the world, why took he our Flesh upon him,
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why suffered hée vpon the Crosse, why rose hée againe, and why ascended hée into heauen? Forsooth hée did all this, to this ende and purpose, that hée woulde gather vs together into his kingdome, whenas hée shall appeare.
why suffered he upon the Cross, why rose he again, and why ascended he into heaven? Forsooth he did all this, to this end and purpose, that he would gather us together into his Kingdom, whenas he shall appear.
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And therfore this his comming, is as it were to seale and ratifie all whatsoeuer hée hath doone and indured, for our saluation.
And Therefore this his coming, is as it were to seal and ratify all whatsoever he hath done and endured, for our salvation.
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Nowe this were euen sufficient to stay vs, for the resisting of all the temptations in the world:
Now this were even sufficient to stay us, for the resisting of all the temptations in the world:
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but because wée are so fraile and inconstant, as that wée cannot beléeue the thing which God himselfe saith, Saint Paule now vseth a strange kinde of Argument, the better to confirme vs in this hope, whereunto hée hath exhorted vs in the person of the Thessalonians:
but Because we Are so frail and inconstant, as that we cannot believe the thing which God himself Says, Saint Paul now uses a strange kind of Argument, the better to confirm us in this hope, whereunto he hath exhorted us in the person of the Thessalonians:
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which is, That GOD will not be so lightly set by, by the contemners of his Gospell, who make no reckoning of his heauenly Maiestie:
which is, That GOD will not be so lightly Set by, by the contemners of his Gospel, who make no reckoning of his heavenly Majesty:
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neither will hée suffer his creatures to lift them selues vp against him, & to withstand him.
neither will he suffer his creatures to lift them selves up against him, & to withstand him.
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Thus wée sée, by howe much more wée shoulde bée confirmed, in the hope of our saluation, séeing that God hath an interest therein, & is his owne cause.
Thus we see, by how much more we should been confirmed, in the hope of our salvation, seeing that God hath an Interest therein, & is his own cause.
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And this is a point which wée are diligently to obserue.
And this is a point which we Are diligently to observe.
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For although (as I haue alredy said) God excéedingly assureth vs yt he hath great care of our saluatiō,
For although (as I have already said) God exceedingly assureth us that he hath great care of our salvation,
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yet our nature is so wōderfull mistrustful, as that we cōtinually stand in doubt. But when it is set down vnto vs, ye god wil defend his own right,
yet our nature is so wonderful mistrustful, as that we continually stand in doubt. But when it is Set down unto us, you god will defend his own right,
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and not suffer vs to treade his maiestie vnder foote, this is a doctrine which shoulde make ▪ vs full assured and resolute.
and not suffer us to tread his majesty under foot, this is a Doctrine which should make ▪ us full assured and resolute.
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And besides, GOD sheweth vs such fauour in ioyning his glorie with our saluation, as that there is an inseparable bonde betwéene the one and the other.
And beside, GOD shows us such favour in joining his glory with our salvation, as that there is an inseparable bond between the one and the other.
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For, doe not wée sée an infallible assurance, that our Lord Iesus will come to giue vs rest and quietnesse,
For, do not we see an infallible assurance, that our Lord Iesus will come to give us rest and quietness,
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because it cannot otherwise bée but that God will mainteyn his maiestie against the pride and enmitie of men? And therefore let vs diligently marke, that Iesus Christ cannot mainteyne the glory of his father,
Because it cannot otherwise been but that God will maintain his majesty against the pride and enmity of men? And Therefore let us diligently mark, that Iesus christ cannot maintain the glory of his father,
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but yt he must eftsoones declare himself to be our redéemer. And these things (as I haue said) cannot bée sundered.
but that he must eftsoons declare himself to be our redeemer. And these things (as I have said) cannot been sundered.
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Wherefore wée héerein sée the infinite loue of our God towardes his faythfull ones, whenas hée conioyneth himself in •uch sort with them,
Wherefore we herein see the infinite love of our God towards his faithful ones, whenas he conjoineth himself in •uch sort with them,
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for as hée cannot possibly forget his owne glorie, no more can hée also forget our saluation:
for as he cannot possibly forget his own glory, no more can he also forget our salvation:
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and as hée will shew his power to be reuenged of al such as resist him,
and as he will show his power to be revenged of all such as resist him,
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euen so will hée likewise punishe all those that haue vniustly afflicted his chosen people.
even so will he likewise Punish all those that have unjustly afflicted his chosen people.
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Thus wée sée, what S. Paule his meaning is, when as hée sayeth that Iesus Christ wil come to render vengeance to al those which haue not knowne God, and obeyed his Gospel.
Thus we see, what S. Paul his meaning is, when as he Saith that Iesus christ will come to render vengeance to all those which have not known God, and obeyed his Gospel.
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As if hée should haue said Behold your enimies which persecuted you.
As if he should have said Behold your enemies which persecuted you.
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Nowe, you were in doubt whether God regarded your afflictions, and whether hée had cōpassion of you or not, for the remedying of them.
Now, you were in doubt whither God regarded your afflictions, and whither he had compassion of you or not, for the remedying of them.
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What? Thinke you that GOD maketh no reckoning to mainteyne and defend his glory? Nowe,
What? Think you that GOD makes no reckoning to maintain and defend his glory? Now,
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as the Aduersaries afflict you for cleauing vnto the Gospel, euen so likewise will God, in the defence of his own cause, bée your Protector and defendor.
as the Adversaries afflict you for cleaving unto the Gospel, even so likewise will God, in the defence of his own cause, been your Protector and defendor.
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And by the way, S. Paule also giueth vs here in this place many profitable aduertisementes.
And by the Way, S. Paul also gives us Here in this place many profitable advertisement.
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For, when hée speaketh of the vengeance which is prepared for our enimies, hée saith, That Iesus Christ will come with the Angels of his power, and in flaming fire.
For, when he speaks of the vengeance which is prepared for our enemies, he Says, That Iesus christ will come with the Angels of his power, and in flaming fire.
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But to what ende? Forsooth, to confirme his saying:
But to what end? Forsooth, to confirm his saying:
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to wit, that the enimies of his truth (saieth hée) might sustaine their punishment, both before God, and his maiestie.
to wit, that the enemies of his truth (Saith he) might sustain their punishment, both before God, and his majesty.
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As if hée should haue said, surely, you can no more comprehend the torment which the faithlesse shall suffer:
As if he should have said, surely, you can no more comprehend the torment which the faithless shall suffer:
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then wée doe sée the glorie of God.
then we do see the glory of God.
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For when wée heare the glorie of God spoken of, we know it to bée without end,
For when we hear the glory of God spoken of, we know it to been without end,
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and measure, and therefore wée ought to woonder at it. Euen so fareth it with the horrible vengeaunce which is prepared for all the faithlesse:
and measure, and Therefore we ought to wonder At it. Eve so fareth it with the horrible vengeance which is prepared for all the faithless:
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Séeing God must shewe foorth his power vpon them.
Seeing God must show forth his power upon them.
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For since his Maiestie (as I haue said) is inestimable, therefore must their torment be also incomprehensible for our cause,
For since his Majesty (as I have said) is inestimable, Therefore must their torment be also incomprehensible for our cause,
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and thus much for this poynt.
and thus much for this point.
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Moreouer, when S. Paule speaketh of Infidels, and of the enimies of God, hée saieth, That they knew him not,
Moreover, when S. Paul speaks of Infidels, and of the enemies of God, he Saith, That they knew him not,
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nor yet obeyed his Gospel, Or that they were Rebels, and this kind of spéech importeth a very profitable doctrine.nor yet obeyed his Gospel, Or that they were Rebels, and this kind of speech imports a very profitable Doctrine.
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For if a man shoulde aske the most wicked men that were possibly to be found out,
For if a man should ask the most wicked men that were possibly to be found out,
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whether they would make warre against God or not, they would surely say no:
whither they would make war against God or not, they would surely say no:
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and yet for all that, they do cleane contrary to their words, because they will not fully and wholy submit themselues vnto the Gospel.
and yet for all that, they do clean contrary to their words, Because they will not Fully and wholly submit themselves unto the Gospel.
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And how is that? It is saide that wée cannot obey God without faith:
And how is that? It is said that we cannot obey God without faith:
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For marke how Saint Paul speaketh thereof aswell in the Epistle to the Romans, as in the Actes of the Apostles.
For mark how Saint Paul speaks thereof aswell in the Epistle to the Roman, as in the Acts of the Apostles.
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Sith it is so, (saith hée) that faith is such a true and right obedience as god requireth & liketh of, it necessarily followeth, that all they which will not beléeue the Gospel, are his enimies, Sith it is so, (Says he) that faith is such a true and right Obedience as god requires & liketh of, it necessarily follows, that all they which will not believe the Gospel, Are his enemies,
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and doe what in them lyeth to set themselues against him,
and do what in them lies to Set themselves against him,
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Now, if they say they haue no such meaning, it is all one, & the case so standeth for all that.
Now, if they say they have no such meaning, it is all one, & the case so Stands for all that.
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We are hereby taught that our seruice cannot please God, without wee first beléeue the Gospell,
We Are hereby taught that our service cannot please God, without we First believe the Gospel,
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and accept of all therein conteined, for our humbling, To bée short, faith is the chiefest thing that God requireth at our handes.
and accept of all therein contained, for our humbling, To been short, faith is the chiefest thing that God requires At our hands.
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In very déede wée are to note this by the way, that faith simply leadeth vs not to consent vnto that which is taught vs,
In very deed we Are to note this by the Way, that faith simply leads us not to consent unto that which is taught us,
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but that wée must withall, bring our heartes and affections with vs:
but that we must withal, bring our hearts and affections with us:
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For wée must not only accept of that, that is said vnto vs, with our mouthes,
For we must not only accept of that, that is said unto us, with our mouths,
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or in a fantasticall maner, but it must bée imprinted in our heartes, and we must also vnderstand, that it is not lawfull for vs to stand against our God.
or in a fantastical manner, but it must been imprinted in our hearts, and we must also understand, that it is not lawful for us to stand against our God.
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And therefore, let vs with a true desire craue to sticke vnto the doctrine which is offered vs. Faith then is in the heart,
And Therefore, let us with a true desire crave to stick unto the Doctrine which is offered us Faith then is in the heart,
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and there taketh roote, and is no simple and bare knoweledge:
and there Takes root, and is not simple and bore knowledge:
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For if wée were once brought to beléeue that the doctrine of the Gospel is true,
For if we were once brought to believe that the Doctrine of the Gospel is true,
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and yet wée in the meane while coulde finde no sauour in it, but were gréeued and wéeried with it, were this to bée obedient vnto it? No surely.
and yet we in the mean while could find no savour in it, but were grieved and wéeried with it, were this to been obedient unto it? No surely.
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Let vs learne then to obey God, and take not the doctrine of the Gospell to bee good,
Let us Learn then to obey God, and take not the Doctrine of the Gospel to be good,
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and holy onely, but let vs also loue it: and not only loue it, but also reuerence it:
and holy only, but let us also love it: and not only love it, but also Reverence it:
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accordingly as Dauid speaketh of the Lawe, where hee saith, That hee thought it to bee swéeter then hony,
accordingly as David speaks of the Law, where he Says, That he Thought it to be Sweeten then honey,
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and more precious then golde or siluer.
and more precious then gold or silver.
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And therefore, wee must haue the doctrine of the Gospell in suche an estimation and prise,
And Therefore, we must have the Doctrine of the Gospel in such an estimation and prize,
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and chiefly, it must be euen so swéet, and pleasant vnto vs. Now, when wée shall thus doe:
and chiefly, it must be even so sweet, and pleasant unto us Now, when we shall thus do:
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then (as I haue saide) will God like of our obedience. This then is the most worthie seruice which hée desireth at our handes.
then (as I have said) will God like of our Obedience. This then is the most worthy service which he Desires At our hands.
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For els, it is a wise thing for vs, to doe this or that, because that whatsoeuer wee shall take in hand to doe will stincke before the face of God,
For Else, it is a wise thing for us, to do this or that, Because that whatsoever we shall take in hand to do will stink before the face of God,
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vntyll such time as wée beléeue the Gospell. And heerein may bée séene the miserable estate and condition of the Papistes:
until such time as we believe the Gospel. And herein may been seen the miserable estate and condition of the Papists:
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for they excéedingly torment themselues with their religions, as they call them:
for they exceedingly torment themselves with their Religions, as they call them:
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they thinke that god is greatly beholden vnto them, whenas they haue plaid ye masking Idiots, as they doe:
they think that god is greatly beholden unto them, whenas they have played you masking Idiots, as they do:
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and when they haue babbled out their Pater Nosters, hearde a number of Masses, trotted on Pilgrimage,
and when they have babbled out their Pater Noster's, heard a number of Masses, trotted on Pilgrimage,
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and spent their money abhominably, they thinke that God should allowe all this geare for currant.
and spent their money abominably, they think that God should allow all this gear for currant.
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But what? Forsooth they want the principall matter, and that is Faith:
But what? Forsooth they want the principal matter, and that is Faith:
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For admit that these thinges in themselues were good and godly, yet yf men haue not faith, God will account them all, as fond and foolish. And therefore wée sée;
For admit that these things in themselves were good and godly, yet if men have not faith, God will account them all, as found and foolish. And Therefore we see;
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that the more the Papistes goe about to think to serue god, the greater condemnatiō they heape vpon them selues,
that the more the Papists go about to think to serve god, the greater condemnation they heap upon them selves,
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and prouoke his anger to light vpon their heads.
and provoke his anger to Light upon their Heads.
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And therefore they are héere called the enimies of GOD, because they will not bée subiect vnto the doctrine of the Gospell,
And Therefore they Are Here called the enemies of GOD, Because they will not been Subject unto the Doctrine of the Gospel,
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well Good sir, will they say, you sée that our meaning is to serue God, and this, and that wée doe, to the same ende.
well Good sir, will they say, you see that our meaning is to serve God, and this, and that we do, to the same end.
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Yée say well, But behold how God inuiteth you vnto himselfe, hée telleth you that all your felicitie and blessednesse resteth in his onely méere fauour and mercy,
The say well, But behold how God Inviteth you unto himself, he Telleth you that all your felicity and blessedness rests in his only mere favour and mercy,
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and woulde haue you séeke for no saluation but in Christe Iesus alone:
and would have you seek for no salvation but in Christ Iesus alone:
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hee hath tolde you that hée hath sent his Sonne vnto you, that you might feele the fruite and effect of his passion:
he hath told you that he hath sent his Son unto you, that you might feel the fruit and Effect of his passion:
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and that in his name and for his sake all your trespasses are pardoned and forgiuen you:
and that in his name and for his sake all your Trespasses Are pardoned and forgiven you:
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and that you shoulde looke for none other Aduocate but him, to bring you vnto his Maiestie:
and that you should look for none other Advocate but him, to bring you unto his Majesty:
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and desire to bee renued by his holy spirite. Thus you sée after what manner the Lord speaketh to you.
and desire to be renewed by his holy Spirit. Thus you see After what manner the Lord speaks to you.
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And you puppetly Papists, what doe you? Surely there is nothing but pride and presumption in you:
And you puppetly Papists, what do you? Surely there is nothing but pride and presumption in you:
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For you bend all your force against all the promises which God hath made you,
For you bend all your force against all the promises which God hath made you,
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and thinke to gaine by your owne industry, the thing which is promised you in Iesus Christ:
and think to gain by your own industry, the thing which is promised you in Iesus christ:
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For you trust in your owne merites and woorkes, you looke after such Patrones and aduocates as you like best of,
For you trust in your own merits and works, you look After such Patroness and advocates as you like best of,
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and in the meane while, Christ Iesus is shutte cleane out of the doores: without doubt, faith you haue none:
and in the mean while, christ Iesus is shut clean out of the doors: without doubt, faith you have none:
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and that which is woorse, yée rebell against GOD, and in stéede as you thinke, of woorshipping and honouring him, yée proclayme mortall warres against him.
and that which is Worse, the rebel against GOD, and in steed as you think, of worshipping and honouring him, the proclaim Mortal wars against him.
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Wherefore, wée are highly to magnifie our good GOD for bringing vs out of so bottomlesse a pitte,
Wherefore, we Are highly to magnify our good GOD for bringing us out of so bottomless a pit,
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and shewing vs the right way howe to serue him:
and showing us the right Way how to serve him:
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to wit, in sincerely conioyning vs vnto the doctrine of the Gospell, receiuing the promises which by it is made vnto vs.
to wit, in sincerely conjoining us unto the Doctrine of the Gospel, receiving the promises which by it is made unto us
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Moreouer, if wée doe perceiue that men are once humbled, this is a right preparatiue to bring them vnto the true seruice of God,
Moreover, if we do perceive that men Are once humbled, this is a right preparative to bring them unto the true service of God,
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yea euen to the full and perfecte obedience which GOD liketh of, as already hath béene sayde, Héere then wée sée one point, That infidelitie is an enemie to GOD:
yea even to the full and perfect Obedience which GOD liketh of, as already hath been said, Here then we see one point, That infidelity is an enemy to GOD:
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For there can bée no obedience, without it be begunne by fayth. Nowe, Saint Paule saieth, that they which obey not the Gospel, knowe not God.
For there can been no Obedience, without it be begun by faith. Now, Saint Paul Saith, that they which obey not the Gospel, know not God.
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Wherein wée sée that ignoraunce shall not excuse, although many there are which woulde fayne make it their defence:
Wherein we see that ignorance shall not excuse, although many there Are which would fain make it their defence:
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and they thinke it sufficient if they haue not manifestly and of set purpose offended therein, making this reckoning, that GOD ought to forgiue them euerie whitte.
and they think it sufficient if they have not manifestly and of Set purpose offended therein, making this reckoning, that GOD ought to forgive them every whit.
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Yea forsooth, But marke that Saint Paule namely saith, that Iesus Christ wil come to destroy all those that haue not knowne God.
Yea forsooth, But mark that Saint Paul namely Says, that Iesus christ will come to destroy all those that have not known God.
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Let vs therefore vnderstand, that wée cannot choose but bée confounded and vtterly ouerthrowen, if so bée wée know not him who created vs,
Let us Therefore understand, that we cannot choose but been confounded and utterly overthrown, if so been we know not him who created us,
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& him also who redéemed vs And to speake truely, there is great reason in it:
& him also who redeemed us And to speak truly, there is great reason in it:
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for why hath God giuen vs wit & vnderstanding, but to this end, that in knowing of him wée should worshippe him,
for why hath God given us wit & understanding, but to this end, that in knowing of him we should worship him,
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and yéeld him that honor which belongeth vnto him.
and yield him that honour which belongeth unto him.
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We sée how desirous we our selues are to be estéemed and honoured, and yet will wee thrust him out at the Cartes arse,
We see how desirous we our selves Are to be esteemed and honoured, and yet will we thrust him out At the Carts arse,
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as wée say, & who made vs? for what purpose doe they this? Is it not a thing cleane against nature? but let vs by ye way marke that the ignorance of Infidels and incredulous Papistes, procéedeth not of méere simplicitie,
as we say, & who made us? for what purpose do they this? Is it not a thing clean against nature? but let us by the Way mark that the ignorance of Infidels and incredulous Papists, Proceedeth not of mere simplicity,
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but of very malice, pride and hypocrisie, which causeth them to bée so cléerely voyd of wit, and discretion.
but of very malice, pride and hypocrisy, which Causes them to been so clearly void of wit, and discretion.
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And how so? because without all doubt, if we might once come to the knowledge of God, we could neither will nor choose,
And how so? Because without all doubt, if we might once come to the knowledge of God, we could neither will nor choose,
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but hūble our selues before him:
but humble our selves before him:
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For it is impossible for vs, to bee able to thinke what God is, except wée bée liuely touched with some feare, which may make vs yéelde vnto him ▪ And therefore,
For it is impossible for us, to be able to think what God is, except we been lively touched with Some Fear, which may make us yield unto him ▪ And Therefore,
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so long as wée are Rebels, and his enimies, it is a token that wee neuer knew him:
so long as we Are Rebels, and his enemies, it is a token that we never knew him:
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for this knowledge of God, is too too liuely a thing, to say, there wée sée him,
for this knowledge of God, is too too lively a thing, to say, there we see him,
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and yet bée as obstinate and rebellious as Infidels. And if any man say, that they are ignoraunt, I graunt:
and yet been as obstinate and rebellious as Infidels. And if any man say, that they Are ignorant, I grant:
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but let them take this withall, that they are also cursed hypocrites.
but let them take this withal, that they Are also cursed Hypocrites.
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Is there either one or other of vs, that hath any thing in him, able to excuse him? No surely,
Is there either one or other of us, that hath any thing in him, able to excuse him? No surely,
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for if wée had but the séede of nature in vs, giuen by God, the verie beholding of heauen and earth, were ynough to make vs think, that there were some one who created all these thinges:
for if we had but the seed of nature in us, given by God, the very beholding of heaven and earth, were enough to make us think, that there were Some one who created all these things:
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God reuealeth vnto vs as it were in a glasse his maiestie and glorie: and yet there is none of vs all that will yéeld vnto it.
God Revealeth unto us as it were in a glass his majesty and glory: and yet there is none of us all that will yield unto it.
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Surely, the moste vngodly, and such as make a scorne of GOD, whenas they bée in any paine or griefe, will call vpon him,
Surely, the most ungodly, and such as make a scorn of GOD, whenas they been in any pain or grief, will call upon him,
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and yet thinke no whit at all indéede of him:
and yet think no whit At all indeed of him:
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and héerevnto doeth GOD driue them, that they might bée without all excuse, insomuch that they (as I haue already sayd) which are most incredulous, are not yet so ignorant,
and hereunto doth GOD driven them, that they might been without all excuse, insomuch that they (as I have already said) which Are most incredulous, Are not yet so ignorant,
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but that they play the very Hipocrites. They would gladly couer and cloake it: Howbéeit they close vp their eyes for the very nonce.
but that they play the very Hypocrites. They would gladly cover and cloak it: Howbeit they close up their eyes for the very nonce.
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Wée are proude also & malicious:
We Are proud also & malicious:
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for if wée did beare that honour vnto God that wée ought, we would haue another maner of care to séeke to know him and his will.
for if we did bear that honour unto God that we ought, we would have Another manner of care to seek to know him and his will.
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And therefore, whenas wée are so lazie, and colde, it is a token that wée care not for him.
And Therefore, whenas we Are so lazy, and cold, it is a token that we care not for him.
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So that by that meane our desire is, to walke altogether in the darke.
So that by that mean our desire is, to walk altogether in the dark.
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Why so? what is then to bée done? Forsooth, when wée come néere vnto GOD,
Why so? what is then to been done? Forsooth, when we come near unto GOD,
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and that hée rebuketh vs for our offences, wée shoulde learne to bée offended with our sinnes and reforme our liues.
and that he Rebuketh us for our offences, we should Learn to been offended with our Sins and reform our lives.
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Howbéeit, wée are contented to lulle our selues asléepe in our miseries: and thus wée sée howe wée flye from his brightnes.
Howbeit, we Are contented to lull our selves asleep in our misery's: and thus we see how we fly from his brightness.
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Wée are therefore héere to note, that we are not punished without good cause, although we bée ignorant:
We Are Therefore Here to note, that we Are not punished without good cause, although we been ignorant:
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for wée cannot iustly say, that wée are simple, but rather hypocriticall, proud, and malicious. We sée then why S. Paule saith.
for we cannot justly say, that we Are simple, but rather hypocritical, proud, and malicious. We see then why S. Paul Says.
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That they which had sinned without law (to wit, they which had no vnderstanding of the woorde of God) should notwithstanding die without law, saying further, that God had ingrauē a law in euery mans heart:
That they which had sinned without law (to wit, they which had no understanding of the word of God) should notwithstanding die without law, saying further, that God had engraved a law in every men heart:
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for although we had neither Scripture nor preaching, yet doth our consciences serue for a law to condemne vs:
for although we had neither Scripture nor preaching, yet does our Consciences serve for a law to condemn us:
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and this shalbée sufficient at the latter day, well, wée may haue many starting holes to deceiue men withall,
and this shall sufficient At the latter day, well, we may have many starting holes to deceive men withal,
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and wée thinke it a good discharge:
and we think it a good discharge:
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but when wée come once before the heauenly Iudge, wée shal come short of our reckoning,
but when we come once before the heavenly Judge, we shall come short of our reckoning,
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for there wée shall sée all our excuses to be vaine.
for there we shall see all our excuses to be vain.
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Let vs then note out of the saying in this place, That the Lord wil come to render vengeance vnto al those which haue not knowne GOD and obeyed the gospel, to wit, vnto al incredulous persons.
Let us then note out of the saying in this place, That the Lord will come to render vengeance unto all those which have not known GOD and obeyed the gospel, to wit, unto all incredulous Persons.
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Now, by this wee sée, that faith is ye only port or gate vnto saluatiō, & life:
Now, by this we see, that faith is the only port or gate unto salvation, & life:
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because Iesus Christ wil come to confound al those which haue not beléeued.
Because Iesus christ will come to confound all those which have not believed.
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Moreouer, we must vnderstand, that vntill such time as GOD enlighteneth vs, wée are altogether ignorant and blind.
Moreover, we must understand, that until such time as GOD Enlighteneth us, we Are altogether ignorant and blind.
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And why so? Forsooth, wée haue a faire catch to know whatsoeuer is in heauen & in earth,
And why so? Forsooth, we have a fair catch to know whatsoever is in heaven & in earth,
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& yet not knowe God, & then to what purpose serueth all our knowledge? And surely, wée shal neuer know him aright,
& yet not know God, & then to what purpose serveth all our knowledge? And surely, we shall never know him aright,
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vntil such time as hée hath enlightened vs with his holie spirit.
until such time as he hath enlightened us with his holy Spirit.
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Whervpon we sée, that our ignorance shal not excuse vs, to the end no man should flatter himselfe, and become carelesse:
Whereupon we see, that our ignorance shall not excuse us, to the end no man should flatter himself, and become careless:
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& yet let vs also note one thing by the way, that when wee are come to the knowledge of God, wée ought of very right submit our selues vnto him, to the end hee might kéepe vs in awe, that all our thoughts and affections might be guided after his wil:
& yet let us also note one thing by the Way, that when we Are come to the knowledge of God, we ought of very right submit our selves unto him, to the end he might keep us in awe, that all our thoughts and affections might be guided After his will:
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so that wée may haue such a faith vnto the Gospel, as that we may say with Dauid, that this doctrine is sweeter then hony,
so that we may have such a faith unto the Gospel, as that we may say with David, that this Doctrine is Sweeten then honey,
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& more precious then gold or siluer. And thus much for this poynt. Moreouer, wee here sée, how GOD meaneth to certefie vs of our saluation.
& more precious then gold or silver. And thus much for this point. Moreover, we Here see, how GOD means to certify us of our salvation.
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For if Iesus Christ must come to doe vengeaunce vpon all those which haue not beléeued the Gospel, but resisted it:
For if Iesus christ must come to do vengeance upon all those which have not believed the Gospel, but resisted it:
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wée must néedes conclude, that the worlde shall bée iudged by the Gospel.
we must needs conclude, that the world shall been judged by the Gospel.
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Nowe, it is there sayde vnto vs, that when wee haue receiued the promises of God with a true and liuely faith, we must not stand in doubt of his fauour and loue to vs warde,
Now, it is there said unto us, that when we have received the promises of God with a true and lively faith, we must not stand in doubt of his favour and love to us ward,
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neither yet doubt that Iesus Christe will not stande to the thing which hee hath offered for vs and for our redemption.
neither yet doubt that Iesus Christ will not stand to the thing which he hath offered for us and for our redemption.
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And therefore, all they which doe beléeue in the Gospell, may without all doubt reioyce, that Iesus Christe will come to be their Redéemer.
And Therefore, all they which do believe in the Gospel, may without all doubt rejoice, that Iesus Christ will come to be their Redeemer.
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And this assurance (as I haue alreadie said) God maketh vs, so that wée refuse not such a benefite.
And this assurance (as I have already said) God makes us, so that we refuse not such a benefit.
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As for the power and glory of Iesus Christe, which Saint Paul héere speaketh of, it is (as hath béene before saide) to this ende that his comming might bée the more terrible to all incredulous and rebellious persons.
As for the power and glory of Iesus Christ, which Saint Paul Here speaks of, it is (as hath been before said) to this end that his coming might been the more terrible to all incredulous and rebellious Persons.
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And is this a small matter, to say that Iesus Christe wyll come accompanied with his Angels in flaming fier,
And is this a small matter, to say that Iesus Christ will come accompanied with his Angels in flaming fire,
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and with an incomprehensible Maiestie, thundering and lightening vpon all those that are his enimies.
and with an incomprehensible Majesty, thundering and lightning upon all those that Are his enemies.
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By this wee sée that Saint Paule his meaning héere, is to admonishe all faithlesse people,
By this we see that Saint Paul his meaning Here, is to admonish all faithless people,
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if they are to bée holpen, to beware how they continue still without am•ndment.
if they Are to been helped, to beware how they continue still without am•ndment.
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Notwithstanding, because wee sée that such as Satan leadeth, and whose heartes hee hardeneth, doe nothing els but make a mocke at the threatninges of God, let vs for our partes make our profite thereby:
Notwithstanding, Because we see that such as Satan leads, and whose hearts he Hardeneth, do nothing Else but make a mock At the threatenings of God, let us for our parts make our profit thereby:
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and when wée heare that Iesus Christe wyll come in such a feareful maner, as that hee will so feare and bridle vs, that when Satan shall goe about to spurre and pricke vs forwarde, to withdrawe vs from the obedience of the Gospell, wée might bée able to thinke thus with our selues and say,
and when we hear that Iesus Christ will come in such a fearful manner, as that he will so Fear and bridle us, that when Satan shall go about to spur and prick us forward, to withdraw us from the Obedience of the Gospel, we might been able to think thus with our selves and say,
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how fareth it with vs? how headlong runne we into destruction? What meane we to prouoke him against vs,
how fareth it with us? how headlong run we into destruction? What mean we to provoke him against us,
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vnto whom all maiestie, power, glory, and dominion is giuen, to cast down euen into the pit of hell,
unto whom all majesty, power, glory, and dominion is given, to cast down even into the pit of hell,
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as many as resist him?
as many as resist him?
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Now if wée throughly cōsidered of this, without doubt we would kéepe so good a hand of our selues,
Now if we thoroughly considered of this, without doubt we would keep so good a hand of our selves,
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as that all the fleshly lustes and temptations of the world, should neuer bée able to preuaile against vs. Saint Paule also meant to make a comparison betwixt the first comming of our Lorde Iesus Christe, and the second.
as that all the fleshly lusts and temptations of the world, should never been able to prevail against us Saint Paul also meant to make a comparison betwixt the First coming of our Lord Iesus Christ, and the second.
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Why then doe the wicked, and vngodly contemners of the Gospell, so boldly lift vp themselues,
Why then do the wicked, and ungodly contemners of the Gospel, so boldly lift up themselves,
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as that they become dissolute, and starke staring mad.
as that they become dissolute, and stark staring mad.
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Surely, it is because they heare, that while Iesus Christe was héere on earth, hée tooke vpon him the state of a seruant, yea and abased himselfe (and Saint Paule saith) euen vnto this most shamefull and slaunderous death.
Surely, it is Because they hear, that while Iesus Christ was Here on earth, he took upon him the state of a servant, yea and abased himself (and Saint Paul Says) even unto this most shameful and slanderous death.
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And because the enimies of God vnderstand such an infirmitie to bée in Iesus Christ, they take vpon them to speak thus wickedly and furiously of him:
And Because the enemies of God understand such an infirmity to been in Iesus christ, they take upon them to speak thus wickedly and furiously of him:
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as we sée it is euen so:
as we see it is even so:
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howbeit, they sée not, that as hée suffered as hée was man, that hée likewise rose againe through the power of his spirite:
howbeit, they see not, that as he suffered as he was man, that he likewise rose again through the power of his Spirit:
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For hée then in such sort shewed foorth his glory, as that both great and small ought to tremble thereat.
For he then in such sort showed forth his glory, as that both great and small ought to tremble thereat.
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But if these faithlesse people are not able to vnderstand the power that appeared in the resurrection of our Lorde Iesus Christe, let them giue eare to that which is héere spoken: But if these faithless people Are not able to understand the power that appeared in the resurrection of our Lord Iesus Christ, let them give ear to that which is Here spoken:
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to wit, that hée will come in glory.
to wit, that he will come in glory.
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For in his first comming, hée appeared contemptible, because hée woulde shewe him selfe obedient in our behalfes,
For in his First coming, he appeared contemptible, Because he would show him self obedient in our behalfs,
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for that hée was to make satisfaction for our sinnes: But at his seconde comming, hée will come to bée our iudge.
for that he was to make satisfaction for our Sins: But At his seconde coming, he will come to been our judge.
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Hée was iudged and condemned, that wée might bée deliuered from the iudgement seate of God,
He was judged and condemned, that we might been Delivered from the judgement seat of God,
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and bée pardoned of all our sinnes, Then will hée not questionlesse come in such humble sort:
and been pardoned of all our Sins, Then will he not questionless come in such humble sort:
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but will come with his angels in glory.
but will come with his Angels in glory.
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And this is the meaning which Saint Paule woulde haue vs note, to the ende the wicked and faithlesse might not take occasion to contemn this his last comming, vnder colour ye Iesus Christe once appeared as hée was man,
And this is the meaning which Saint Paul would have us note, to the end the wicked and faithless might not take occasion to contemn this his last coming, under colour you Iesus Christ once appeared as he was man,
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like vnto vs, and was made like vnto a worme of the earth, as it is saide in the Psalme:
like unto us, and was made like unto a worm of the earth, as it is said in the Psalm:
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and as Isaiah sayeth, hée was disfigured from toppe to toe, all to wounded, and that for our redemption.
and as Isaiah Saith, he was disfigured from top to toe, all to wounded, and that for our redemption.
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For since hee accomplished that, which the iustice of God required, there remayned nothing, but that hee shoulde shewe himselfe in this glory, which was appointed for him:
For since he accomplished that, which the Justice of God required, there remained nothing, but that he should show himself in this glory, which was appointed for him:
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For wée knowe (as Saint Paule sayeth) That hée hath giuen him a name aboue all names, that al the Creatures in Heauen, Earth,
For we know (as Saint Paul Saith) That he hath given him a name above all names, that all the Creatures in Heaven, Earth,
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and Hell should bowe vnto him:
and Hell should bow unto him:
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that euery thing shoulde tremble at his excellent Maiestie, which also the despisers of his Gospell shoulde well know, to their paine though late first.
that every thing should tremble At his excellent Majesty, which also the despisers of his Gospel should well know, to their pain though late First.
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Thus wee see what the Apostle Saint Paul his pretense is, when hee sayeth, That his comming shall bee fearefull.
Thus we see what the Apostle Saint Paul his pretense is, when he Saith, That his coming shall be fearful.
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Let vs also eftsoones mark yt which followeth, That he shall come to appeare meruellous, and to be glorified in his Saintes.
Let us also eftsoons mark that which follows, That he shall come to appear marvelous, and to be glorified in his Saints.
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Now it is not for nothing that Saint Paule setteth downe this saying:
Now it is not for nothing that Saint Paul sets down this saying:
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for what are wee, that wée shoulde be able to abide the presence of the Sonne of God,
for what Are we, that we should be able to abide the presence of the Son of God,
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whenas hee shall come in flambing fier. And therefore, when hee shall come with an incomprehensible power.
whenas he shall come in flambing fire. And Therefore, when he shall come with an incomprehensible power.
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Alas, must not we néedes melt before him, as Snowe before the Sunne, and come to nothing.
Alas, must not we needs melt before him, as Snow before the Sun, and come to nothing.
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Loe, howe we shoulde bee caste downe whenas wée doe but onely heare the heauenly glory of Iesus Christe spoken of:
Loe, how we should be cast down whenas we do but only hear the heavenly glory of Iesus Christ spoken of:
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But Saint Paule sheweth vs, that if wée bee of the faithfull sorte, that we must not be afraide at the appearing of our Lorde Iesus Christe,
But Saint Paul shows us, that if we be of the faithful sort, that we must not be afraid At the appearing of our Lord Iesus Christ,
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neither yet waxe sorowfull and melancholike at the brightnesse of his Maiestie.
neither yet wax sorrowful and melancholic At the brightness of his Majesty.
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And why so? Because (sayeth hée) hee will bee glorified, and made wonderfull in his Saintes.
And why so? Because (Saith he) he will be glorified, and made wonderful in his Saints.
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As if he shoulde haue saide, that the mention which he before made of the flambing fier,
As if he should have said, that the mention which he before made of the flambing fire,
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and of the horror and feare, was not to discourage the faithfull ones, as though they desired not the comming of our Lorde Iesus Christ,
and of the horror and Fear, was not to discourage the faithful ones, as though they desired not the coming of our Lord Iesus christ,
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and as though they helde not vp their heads as often as they hearde it spoken of:
and as though they held not up their Heads as often as they heard it spoken of:
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because hée shall come to redéeme them. And this is a doctrine which is very common in the holy Scriptures:
Because he shall come to Redeem them. And this is a Doctrine which is very Common in the holy Scriptures:
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to wit, yt our Lord ioyneth these two thinges together. That hee will come to be reuenged of his enimies, and to deliuer his people:
to wit, that our Lord Joineth these two things together. That he will come to be revenged of his enemies, and to deliver his people:
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that hee will come to saue al those that haue serued and honored him, and to cast downe and confounde all those, who haue hardened them selues againste him, and his worde.
that he will come to save all those that have served and honoured him, and to cast down and confound all those, who have hardened them selves against him, and his word.
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Let vs nowe then kéepe in minde that this terrible description which héere before hath béene set downe, is not to make vs sorowfull and melancholike:
Let us now then keep in mind that this terrible description which Here before hath been Set down, is not to make us sorrowful and melancholic:
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But rather to make vs ioyfull and glad, whenas wée sée what loue and fauour God beareth vs. Beholde, our Lorde Iesus Christe will come, and that terribly.
But rather to make us joyful and glad, whenas we see what love and favour God bears us Behold, our Lord Iesus Christ will come, and that terribly.
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And wherfore will hée do so? Forsooth, euen to throwe downe headlong all his enimies,
And Wherefore will he do so? Forsooth, even to throw down headlong all his enemies,
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and to take vengeance of al the shames and afflictions which we haue abidden, How so I beséech you? Are wee worthie that the Sonne of God should powre out his Maiestie,
and to take vengeance of all the shames and afflictions which we have abidden, How so I beseech you? are we worthy that the Son of God should pour out his Majesty,
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& shewe himselfe so terribly against all his creatures for our causes? No, without doubt:
& show himself so terribly against all his creatures for our Causes? No, without doubt:
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But yet will hée doe so, forsomuch as he loueth vs This then is it which I haue alreadie said, that we might be comforted, when as we heare it saide, That the Sonne of God will come so horribly and fearefully.
But yet will he do so, forsomuch as he loves us This then is it which I have already said, that we might be comforted, when as we hear it said, That the Son of God will come so horribly and fearfully.
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For herein, he effectually sheweth, the infinite loue hee beareth vs, in that hee spareth not his power and Maiestie to take vengeance of all the wrongs which haue béene done to vs.
For herein, he effectually shows, the infinite love he bears us, in that he spares not his power and Majesty to take vengeance of all the wrongs which have been done to us
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Neuerthelesse, we shall neuer be able to féele the sauour of it, without this thing be obserued, which Saint Paule namely setteth downe in this place:
Nevertheless, we shall never be able to feel the savour of it, without this thing be observed, which Saint Paul namely sets down in this place:
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to wit, that our Lorde Iesus Christ will not come, to be onely reuenged of his enemies,
to wit, that our Lord Iesus christ will not come, to be only revenged of his enemies,
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and of all such as haue been enimies vnto his Gospel but also, To bee glorified, and made wonderfull in his saints,
and of all such as have been enemies unto his Gospel but also, To be glorified, and made wonderful in his Saints,
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and in those which haue beleeued. and in those which have believed.
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Nowe, whenas Sainte Paul did set downe this, it is asmuch as if he had saide, that hee would come to make vs partakers of his glory:
Now, whenas Saint Paul did Set down this, it is as as if he had said, that he would come to make us partakers of his glory:
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That whatsoeuer is in him, worthie reuerence and honor all that, I say, shall be communicated vnto vs. To be short, S. Paule saieth, That our Lorde Iesus Christ shall not come him selfe alone,
That whatsoever is in him, worthy Reverence and honour all that, I say, shall be communicated unto us To be short, S. Paul Saith, That our Lord Iesus christ shall not come him self alone,
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and kéepe his glorie to him selfe, but to the end it might be poured out vpon all the members of his bodie.
and keep his glory to him self, but to the end it might be poured out upon all the members of his body.
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And for this cause we sée it is saide in the Collossians, That our life lyeth nowe hid, but that it shall appeare at the comming of our Lorde Iesus Christ.
And for this cause we see it is said in the Colossians, That our life lies now hid, but that it shall appear At the coming of our Lord Iesus christ.
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And therefore hée shall not come perticulerly for him selfe, and for his owne glorie alone,
And Therefore he shall not come particularly for him self, and for his own glory alone,
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but rather that we might be partakers therof:
but rather that we might be partakers thereof:
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and not in such sort neither, but that he alwayes hath a great prerogatiue ouer his children,
and not in such sort neither, but that he always hath a great prerogative over his children,
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for it is good reason he should be the head of his Church.
for it is good reason he should be the head of his Church.
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And to say the trueth, the glory which hée communicateth with vs, is not derogatorie from his,
And to say the truth, the glory which he Communicateth with us, is not derogatory from his,
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neyther yet is it therby made any whit lesse, howbeit we must be transformed, as Saint Paule saieth to the Phillippians:
neither yet is it thereby made any whit less, howbeit we must be transformed, as Saint Paul Saith to the Philippians:
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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 where we Are now so full of infirmities as is lamentable, it cannot be chosen but that our life must be made like unto the heavenly life of our Lord Iesus christ.
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And so, when Saint Paule spake after that maner, hée namely had regarde vnto the state of the faythfull,
And so, when Saint Paul spoke After that manner, he namely had regard unto the state of the faithful,
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as it is in this worlde: For we are noted, pointed at with the finger, and our tongues pulde out:
as it is in this world: For we Are noted, pointed At with the finger, and our tongues pulde out:
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wée sée howe the wicked and vngodly make a iest at the children of God:
we see how the wicked and ungodly make a jest At the children of God:
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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.
and it is meet we should been made thus contemptible, to the end we might Learn to look for no glory Here in this world.
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Howbeit, God will, when it pleaseth him, haue vs exalted aboue them all:
Howbeit, God will, when it Pleases him, have us exalted above them all:
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but his meaning, in the mean while, is, that we should suffer such slaunders and reproches, that we might looke vp into heauen,
but his meaning, in the mean while, is, that we should suffer such slanders and Reproaches, that we might look up into heaven,
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and séeke for our triumph and victorie, there.
and seek for our triumph and victory, there.
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For, to what purpose were it, for vs to be glorified and made much of here in this life,
For, to what purpose were it, for us to be glorified and made much of Here in this life,
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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 to have God in the mean time to be dishonoured? In very deed, the wicked with open Mouth make a scorn of God:
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and make no reckoning of them, which wil not spit in his Maiesties face.
and make no reckoning of them, which will not spit in his Majesties face.
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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.
And would we then be honoured by them? Surely, if we should desire it, must it not needs be said, that we Are too too faint hearted.
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Wherefore, according to my first saying: that forsomuch as the faithfull, are at this present contemned, and naught set by:
Wherefore, according to my First saying: that forsomuch as the faithful, Are At this present contemned, and nought Set by:
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and that some laugh them to scorne, and other some oppresse them:
and that Some laugh them to scorn, and other Some oppress them:
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so that their flesh is eaten to ye 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,
so that their Flesh is eaten to you bones, and troaden clean under foot, Therefore the Apostle calls us back unto the latter day, saying, That we shall At that time appear wonderful,
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euen like vnto the Sonne of God him selfe:
even like unto the Son of God him self:
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for which cause, let not vs feare, but that the glorie which he wil giue vs shall so terrefie our enemies,
for which cause, let not us Fear, but that the glory which he will give us shall so terrify our enemies,
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as that they shall be made our footstoole, according to that saying of the scripture.
as that they shall be made our footstool, according to that saying of the scripture.
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Howbéet, Saint Paule, here namely setteth downe, who they are that must looke to be partakers of the glorie of the Sonne of God:
Howbéet, Saint Paul, Here namely sets down, who they Are that must look to be partakers of the glory of the Son of God:
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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, and he Declareth the fruits of all those that have believed, in these words, Saints. For he shows that they which Are carried away with the pollutions & corruptions of this world, must not look to have any part or portion in this inheritance,
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nor yet be partakers of any thing which belongeth vnto the Sonne of God.
nor yet be partakers of any thing which belongeth unto the Son of God.
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Neuerthelesse, in this saying, They which haue beleeued, hée sheweth that fayth is the verie right springhead and beginning of all holinesse.
Nevertheless, in this saying, They which have believed, he shows that faith is the very right springhead and beginning of all holiness.
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Thirdly, hée sheweth, that if our fayth be pure and right, that it is impossible but that we must eftsoones be sanctified.
Thirdly, he shows, that if our faith be pure and right, that it is impossible but that we must eftsoons be sanctified.
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Thus wée sée thrée pointes which we are to obserue.
Thus we see thrée points which we Are to observe.
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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:
The First is, That if we foil, and tumble our selves in our filthiness, and corruptions, we Are quite Cut off from the Son of God:
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and therefore let vs not looke to be any whit the better for his comming:
and Therefore let us not look to be any whit the better for his coming:
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but call to minde the saying of the Prophet, in these wordes, Desire not the comming of the day of the Lorde:
but call to mind the saying of the Prophet, in these words, Desire not the coming of the day of the Lord:
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For it shall be a day of terrour and feare, and not of health and ioy. For it shall be a day of terror and Fear, and not of health and joy.
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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.
For, by reason there were in those days, a great number of Hypocrites, who cloaked them selves with the name of God, the Prophet Telleth them that it will cost them deer.
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After the same verie maner shal we sée the most wicked at this day, with opē mouth and wyde throate say, What I beséech you good Syr? thinke you that we feare not God,
After the same very manner shall we see the most wicked At this day, with open Mouth and wide throat say, What I beseech you good Sir? think you that we Fear not God,
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and that wée will not be as good Christians as the rest? Thus, no doubt of it, will they say:
and that we will not be as good Christians as the rest? Thus, no doubt of it, will they say:
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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 yet in the mean while, a man shall see nothing in them but wantonness, and all ungodliness, and as religious as Dogs and Swine.
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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:
And examine their lives, and we shall find them altogether disloyal, and faithless like Foxes, full of treason, perjury, cruelty, and bitterness unto their neighbours:
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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:
given to all kind of harm and outrage, and full of all corruption, so that whosoever gives them most, they will be sure to be no losers:
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They will kéepe open shop to take of all handes, insomuch that they will not onely sell their fayth and credite,
They will keep open shop to take of all hands, insomuch that they will not only fell their faith and credit,
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but their honour and honestie also euen in open sight: and will kéepe open fayre and market to vtter all wickednesse.
but their honour and honesty also even in open sighed: and will keep open fair and market to utter all wickedness.
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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:
To be short, they will show them selves extreme impudent contemptuous Persons, and yet forsooth, they will not stick to brag, that they Are the frowardest men in all the Church of God:
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and thinke, that God will helpe them, as if hée were greatly beholden vnto them.
and think, that God will help them, as if he were greatly beholden unto them.
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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:
And Therefore, as we see it to be thus At this day, even so the Prophet speaking to those that were in his days, Says, What? what kind of brags Are these that you make, of the lords coming? Why? think you to receive any benefit by his coming? No, no:
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But be assured that it will be a terrible, and a most fearefull day to you.
But be assured that it will be a terrible, and a most fearful day to you.
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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 so, according to my First saying, we have to note out of this place of Saint Paul, that if we would have the coming of our Lord Iesus christ available to us,
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and doe vs good, and to be the Redéemer of our saluation, wée must learne to consecrate our selues to holinesse of life,
and do us good, and to be the Redeemer of our salvation, we must Learn to consecrate our selves to holiness of life,
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and to separate our selues from the corruptions of the worlde, and the fleshe. And thus much for the first point.
and to separate our selves from the corruptions of the world, and the Flesh. And thus much for the First point.
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But to the attaining héereof, let vs note, that we must begin with fayth: according to that which we haue lately said:
But to the attaining hereof, let us note, that we must begin with faith: according to that which we have lately said:
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For, to say truely, fayth, 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.
For, to say truly, faith, is the spring head of all holiness, as it is said in the Acts, where Saint Peter Saith, That God Cleanseth the hearts of men by faith.
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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,
And this was spoken to this end and purpose, to show that whatsoever glorious show we make, that we shall always be corrupt and stinking before the Majesty of God,
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vntill such time as God cleanseth vs by the meane of fayth.
until such time as God Cleanseth us by the mean of faith.
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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:
As for the third point, we Are admonished, that if we have a lively faith, it cannot be chosen but that we must eftsoons be sanctified:
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to wit, that we cannot but be refourmed to the seruice of God, and be consecrated to honor him.
to wit, that we cannot but be reformed to the service of God, and be consecrated to honour him.
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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 how is that? Forsooth, Because that we embracing Iesus christ by faith, he will dwell in us, according to the saying of all the Whole scripture:
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and namely, Saint Paule vseth these words to the Ephesians, Iesus Christ (saith hée) dwelleth in your hearts by fayth.
and namely, Saint Paul uses these words to the Ephesians, Iesus christ (Says he) dwells in your hearts by faith.
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I beséech you tell mée, doe not these thinges hang yll fauoredly together, That Iesus Christ dwelleth in vs, I beseech you tell me, do not these things hang ill favoruedly together, That Iesus christ dwells in us,
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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.
and we in the mean while give our selves to all villainy and filthiness? Do we think that he will dwell in a Swine sty? And Therefore we must consecrate our selves unto him.
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Moreouer, hée cannot be with vs, but by his holie spirite. And is not this the spirite of holinesse, righteousnesse, and cleannesse.
Moreover, he cannot be with us, but by his holy Spirit. And is not this the Spirit of holiness, righteousness, and cleanness.
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Will not this be a straunge medley, when as we will bragge to haue fayth in Iesus Christ,
Will not this be a strange medley, when as we will brag to have faith in Iesus christ,
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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 yet live wantonly and wickedly, and be stained with all the corruptions of the world? This is as a man would say, I hold the Sun, and it shines not:
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and as if a man would turne vpside downe, the whole order of nature:
and as if a man would turn upside down, the Whole order of nature:
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For it is more like that the Sunne should be without light, then that Iesus Christ should be without righteousnesse.
For it is more like that the Sun should be without Light, then that Iesus christ should be without righteousness.
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And therefore, let vs make this obseruation, that we take not this cloake of hypocrisie vpon vs,
And Therefore, let us make this observation, that we take not this cloak of hypocrisy upon us,
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and say that we haue fayth in the Gospell, and that we beleeue in good sadnesse, without our life and conuersation be answerable,
and say that we have faith in the Gospel, and that we believe in good sadness, without our life and Conversation be answerable,
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and shewe that we haue receiued Iesus Christ, and that through the grace of his holie spirite, hée consecrateth,
and show that we have received Iesus christ, and that through the grace of his holy Spirit, he consecrateth,
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& sanctifieth vs to the obedience of God his Father.
& Sanctifieth us to the Obedience of God his Father.
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We sée then, that we must not come with fal•• ensignes to vsurpe this name of faith, being a most holie thing.
We see then, that we must not come with fal•• ensigns to usurp this name of faith, being a most holy thing.
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And therefore let vs take héede we prophane it not:
And Therefore let us take heed we profane it not:
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But if we beleeue in the Sonne of God, let vs effectually shewe, that we haue done so.
But if we believe in the Son of God, let us effectually show, that we have done so.
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And then no doubt, hée wil make vs féele his power, and giue vs grace, paciently to tarry his comming.
And then no doubt, he will make us feel his power, and give us grace, patiently to tarry his coming.
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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 although we must in this world, suffer many injuries for his names sake, yet shall we in the end be clothed with his glory,
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and righteousnes, as hée hath promised, which hée wil make vs féele, so wée receiue it without doubting.
and righteousness, as he hath promised, which he will make us feel, so we receive it without doubting.
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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 now let us fallen down before the Majesty of our good God, and acknowledge our offences, beseeching him, that After he hath made us to feel them, that he will deliver us from them:
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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,
and Because he cannot do it, but that there must needs been an ill remnant left behind that it would please him to support us,
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vntill such time as hée hath quite and cleane ridde vs of all this corruptible fleshe of ours,
until such time as he hath quite and clean rid us of all this corruptible Flesh of ours,
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and brought vs to his heauenly kingdome, which wée wayte for at the comming of our Lord Iesus Christ.
and brought us to his heavenly Kingdom, which we wait for At the coming of our Lord Iesus christ.
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And so, let vs all say, O almighty God, and heauenly Father, &c.
And so, let us all say, Oh almighty God, and heavenly Father, etc.
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