The first Sermon of the passion of our Lorde Iesus Christ.

WHen any thing is spoken, which con­cerneth our saluation, The scripture setteth before vs thrée endes. 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 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 thirde, that wée might in such sorte estéeme of our saluation, as that it might make vs for­sake the worlde, 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 héere we sée whereon we must cast our eies, and bestow all our senses, when it is told vs, that the Sonne of GOD hath re­déemed vs from euerlasting death, and purchased for vs euer­lasting lyfe. Wée must therefore in the first place learne, [Page] to render vnto God the prayse due vnto him. Now, to say truely, he might, if hée had pleased) haue deliuered vs from the bottome­lesse depthes of death after an other sorte: But his good will was, largely to bestow and powre vpon vs the treasures of his infinite goodnesse, when as hée spared not his onely sonne. And our Lord Iesus would héerein giue vs an excellent pawne of his wonderful care towardes vs, when as he offred himselfe willingly to death. 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, 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 to becom our mortall enimie, hauing him as a terrible and fearefull Iudge: so that it were a great deale better, that heauen and earth, and all the creatures had conspyred against vs, 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, 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 séeing them in a desperate case, hath very good will to helpe them, without re­gard of any their worthinesse, but onlie for their myseries sake. And so also is it (as we haue already saide) because we are too too much intangled here below, and when as God calleth vs vnto him, our mindes and affections, so kéepe vs backe, as that we had néed to make much of the heauenly life, as it is woorthy, 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 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 féele themselues guiltie of euerlasting death and condemnation before God. 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, but would withall, appeare before the iudgement seate of GOD, in the name and person of all sin­ners, ready, there to be condemned: and that because he beare our [Page 21] burden. And therefore we must not be ashamed, séeing the sonne of God hath submitted him selfe to such an infirmitie. Neither was it without cause that Saint Paule exhorteth vs, not to be asha­med of the preaching of the Crosse, albeit it be to some foolishnesse, and an offence to many. 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. And in déed, we know that he was made weake, that wée might be made strong by his power, 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 torments, which we en­dure, he would not be so enclined to be mercifull vnto vs as hée is. 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, because they haue alwayes taken their ease, and liued in pleasure. Now it is true, that although God in his owne nature suffereth not any of our passions, 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. Neuerthelesse, to the end we might be assured that our Lord Iesus Christ knoweth our weaknes to help it, & that we might come the boldlier vnto him, & haue a more fami­liar accesse. The apostle saith,Hebr. 2.10. y^t he would for the same cause be tēp­ted euen as we are. So then, we haue to obserue in this text which we haue read, y^t 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. And herein, his will was to be discharged of the office & charge that was committed vnto him. 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, 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. Thus we sée why the Sonne of God came fréely vnto the place, where he knew that Iudas should finde him. And let vs knowe that it so fell out, because our father Adam through his transgression, had throwne vs all downe head­lōg into y^e bottomlesse depth, that the sonne of God who had power [Page] ouer all creatures, might be subiect, and take vpon him the state of a seruant: as he is likewise called the seruant of God, & of all his. Sée also why S. Paul,Isaiah. 42.1. in shewing vs how we must stay our selues when we call vpon God with full assurance, & be heard as his chil­dren, saith that we are reputed righteous through the obedience of our Lord Iesus Christ.Rom. 5.19. For this is as it were a cloake to couer all our sinnes & offences: so that the thing that might hinder vs for the obteining of grace, might not come into a reckoning before God. But we on the contrary part sée, that the price of our redemption cost very deare, when as our Lord Iesus Christ was so tormented that hee aboad the very terror & feare of death: 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. And therfore since we sée it to be thus, it is good for vs to come to the ac­knowledging of our sinnes. For, it is no time for vs to rocke our selues here a sléepe through flattery, when wee sée the Sonne of God plunged in this extremitie, as though he were in the bottom­lesse depthes. 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. 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: and hée who hath de­liuered the creatures from all feare, hath susteined so wonderfull horror. Wherfore, when this is told vs, it can not be but that eue­rie of vs must néedes be most blockish, 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: and namely, by this meane to be brought vnto God with true repentaunce. Nowe it is impossible for vs, rightly to conuert vnto God, without wée condemne our selues, and conceiue both the very terror and griefe of the curse which is prepared for vs, vntill such time, as wée bée brought againe into fauour with God. But because we may the better conceiue of the whole matter, it is said, that our Lord Iesus tooke onely thrée of his Disciples, & left the rest of the company a good way of: neither had he them through with him, but prayde vn­to God his father secretly. Wherfore, when we sée this, we are to note, that our Lord Iesus had no companion when he offered him [Page 22] selfe an oblation for vs: But finished whatsoeuer was requisit for our saluatiō. And namely, it is yet better declared vnto vs, whē as the Disciples slept, & could not be keptwake, although they had bin so oftētimes before warned, that the houre drew neare wherin our Lord Iesus must suffer for the redemption of mankinde, & had ex­horted them by the space of thrée houres, declaring vnto them con­tinually without ceasing, that his death approched. Yet notwith­stāding all this, they slept stil. Wherein is shewed vnto vs, as in a liuely picture, y^t it was méet that the sonne of God should take vpō him all our burdēs: neither was it fit that he should looke for any o­ther. And it was to none other end, but that we should take vp our selues for straying, as we sée the miserable Infidels doe, who can not be contented to stay them selues vpon our Lord Iesus Christ, but imagine that they must haue Patrons, & Aduocats, as if there were many Redéemers. 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, and of actual sinnes, yet must they be mingled together: and the blood of Iesus Christ is not sufficient except the Martyres, had ouer and besides, merited: and therfore we must also haue re­course thether, to the end God might be mercifull vnto vs. Nowe, 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, & knowe that it is in him alone y^t we must finde all perfection of saluation. And sée why it is namely saide in the Prophet Isaiah, That God wondred,Isaiah. 63.5. when hee sée that there was none on y^e other side to vphold. It is verie true that God right well knew, that he alone must make our saluation perfect: But it was to the ende that wée might be ashamed, and not bée deceiued with hypocrisie, as if wée brought nothing with vs for the hel­ping of the forgiuenesse of our sinnes, & 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. And therefore, for the cutting off, of all this geare, it is saide that God holpe him selfe with his owne arme, and ended all by his iustice, without any compa­nion. Nowe this is declared vnto vs euen as it were before [Page] our eyes, when it is said, that thrée of the chiefe of all the Disciples, slept like miserable beastes: in whom was nothing els but beastly blockishnesse: which thing was as it were a Monster against na­ture. to sée them sléepe in such extremity. 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. Moreouer, in that he went to God his fa­ther, hée sheweth vs the remedy for the easing of all our griefes, for the mytigating of our sorowes, and euen for the raysing of our selues vp agayne, when as wée shall bée as it were cleane throw­en downe. For if wée bée grieued and vexed, wée knowe that God is not in vayne named the Father of Consolation.2. Cor. 2.3. 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. 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, 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: For this is spoken by way of similitude, when hée speaketh of a Cruse, Glasse, or a Cuppe? Be­cause the Scripture calleth afflictions, bytter drinkes, to the ende wée might knowe that nothing commeth by chaunce: But that God as an Housholder distributeth to euery man as pleaseth him. For like as a Father will geue vnto euery of his children his portion, or a Maister to his seruantes, Euen so doeth God shewe that hee scourgeth and afflicteth them with his owne hand: 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, y^t our Lord Iesus saith that death is to him so bitter drink, & would gladly haue it to passe frō him, yea If it were possible, In very déed, about this, might many questions be moued: For it should séeme at y^e first sight, that Iesus Christ had forgoten our saluatiō, or rather in flying frō y^e light, ment to leaue vs in destructiō, by reasō of y^e feare that he had cōceiued. Now, this wil neuer agrée w^t y^t which we haue said: & especially, y^e loue which he hath shewed vs should be greatly darkened. But we néed not to enter into such subtill disputations: Bicause we know that a pas­siō, oftētimes so taketh away y^e mind of a man, as that he thinketh [Page 23] not either of one thing or of an other: But béeing vexed with the present griefe, he there casteth himselfe, without hauing any other regard for the vpholding of himselfe. Wherefore, when our minds are thus rauished, we cannot say that the rest is cleane blotted out of our heartes, and that wee haue no affection. 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. 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: 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. Wée reade, that Moses prayed to bee blot­ted out of the Booke of life: Nowe, if wée woulde cull the grea­ter from the lesse,Exod. 32.32. wée woulde say that Moses blasphemed against GOD, because hée spake, as if GOD had béene chaungea­ble. For they whom GOD hath ordayned to euerlasting life, can neuer perishe: 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 besides, howe honoured hée GOD when as hée knewe himselfe to bée of the number of the chosen, and knew that God had marked him euen from his childehood to commit so notable a charge vnto him, 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: But the solution is easie, For Moses hauing so feruent a zeale for the saluation of the peo­ple, and séeyng besides, the horrible threat which God had pro­nounced by his owne mouth, forgotte himselfe for a minute of time, and desired nothing els but the helpe of the people.

Let vs then sée howe our Lorde Iesus Christe behaued him­selfe. For if it was méete that hée shoulde suffer an hundreth deathes, yea a Myllion, without doubte hée was prepared for that purpose before: Howebeit, suche was his will, not for him­selfe, but for vs, to abide the anguishes whiche plunged him in­to it as wée sée. And thus much for this poynt. Nowe for the se­conde, If it bée asked, howe our Lorde Iesus Christ, who is saide to bée altogether righteous, the Lambe without spotte, and the [Page] verie rule and glasse of all righteousnesse, holinesse, and perfection, could will, contrarie to God his will. This is the answere, that God is the whole perfection of righteousnesse and iudgement. For although the Angels are conformable to the will of God, and who­ly obedient vnto him, yet is their will separate: For, because they are creatures, they may haue affections which apperteine not to God. 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: for our desires excéede, yea and are oftentimes verie mani­festly Rebellious. But if we cōsider of man as he was in his pure­nesse, to wit, without this corruption of sinne, yet without doubt his affections shall come nothing nigh vnto Gods, and yet not bée corrupt. As if Adam were not thus peruerted as hée is, but had continued in the same estate, wherein hée was created, yet had hee abidden heate and cold, and might haue suffered cares, and feares, and such other like. And such a one we sée was our Lorde Iesus Christ. For we know that his affectiōs were without spot or blot, and they all were squared vnto the obedience of God, but yet (be­cause hée had taken our nature vpon him) hée was subiect to feare and to this terror wherof we euen now spake, and vnto cares and such like. We cannot sée this in vs, no more then in pudly wa­ter a man can iudge of anything. And thus we sée how these earth­ly affections cause vs to flote from one side to an other, and so tosse vs, as that God had néede to vpholde vs: But the affections which we that are descended of Adam haue, are like vnto clay excéedingly tempered with infection, so that we cannot sée what this passion of our Lord Iesus Christ was, if we measure it as we are men. For when we do any thing to a good end, & our affection of it self is iust, and allowed of God, yet shall we continually fayle therein. 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: because there is not that order and moderation that is required in the same: 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, 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 where­with [Page 24] wée are filled, and full fraught.

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: But yet wée must not hereby iudge that there was any sinne and transgressi­on in him. And (as wée haue before saide) wée héerein especial­ly sée, the inestimable loue hée beare vs, whenas hée so great­ly feared death, that yet of his owne good will hée submitted him selfe thereto. 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: neuer­thelesse, when it so fell out that our Lorde Iesus Christ had en­dured suche anguishes, it was a signe that hée so loued vs, as that hée forgot him selfe, and suffered the whole tempest to light vpon his owne head, that wée might bée deliuered from y^e wrath of God. 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: 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.

But let vs consider of the qualitie of his death: and let vs chiefly come to the originall thereof. For death did not one­ly dissolue the man, but made him also to féele the curse of God. 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. And therefore, when wee heare death spoken of, wée must néedes bee separated from GOD, 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. For without him, we were so wounded by death, that there was no more hope of sal­uation for vs: but now the sting therof is broken: yea the poyson therof is so clēsed & wiped away, that we being humbled by death, [Page] it serueth vs at this day for a medicine, and is no more deadly, because Iesus Christe hath swallowed vpp all the curse which was in it. 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, 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, and before his iudge­ment seate, to make an account for all our sinnes, and to behold al the curses of God which were prepared. 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, & 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, but against all the cruelties that might bee heaped vp toge­ther. And therefore when wée sée GOD call to a reckoning all those who haue deserued euerlasting condemnation, 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 terrors, which may bée in euery one. 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.

Let vs therfore iustly weight y^e 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, & how precious our soules were vnto him, when as hée woulde bring himselfe into so great extremitie for our sakes: and in acknowledging that that wee haue deserued, Let vs sée what our estate had béene, 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: But it is to this ende, that wee should thinke vpon that inestimable benefite whiche the Sonne of God hath purchased by his death: & alwaies consider, y^t it commeth through death it selfe, which death importeth the wrath of God, & which wrath is as it were the gulfe of hell.

Moreouer, y^t when we are to fight against this feare, we might [Page 25] know y^t our Lord Iesus Christ hath so prouided for al these feares, as that wee might euen in the middest of death it selfe, come with bolde countenance before our God. 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, and with the terror thereof, if wée intend to hate our sinnes, and bée displeased with them: howbeit in the meane while when God calleth vs vnto him, wée must then come with chéerefull countenance. And see also what boldnesse is graunted to all the faithfull:2. Tim. 4.8. for Saint Paule saith, That our Lorde Iesus Christe hath prepared a crowne for all those which looke for his comming. Wherefore, if we hope not for life in comming before the heauenly Iudge, without doubt hée will refuse vs, and not know vs, neither will hee allowe of vs, although wée professe our selues to bée Christians. 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 that hée obteined victory for vs. And although wée are to fight, to the ende wée might féele our infirmities, and thereby haue recourse vnto God, which might continually draw vs to a true confession of our sinnes, so that God himselfe might bée declared to him alone to bee iust: 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: And neuer doubt but that by this meanes we may now ouer­come all cares, feares, 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, when it is saide, That our Lorde Iesus Christ hath abiden the horrible feares of death, because he felt that he was before our iudge as our pledge, to the end that in y^e power of that combate we might get aduantage ouer our infirmities, & constantly abide in calling vpon the name of God, doubting but that hée will heare vs, and bée continually ready, of his goodnesse to receiue vs, vnto himselfe: so that by that meanes we shall passe both through life and death, fier, and wa­ter: and so might all féele, that our Lorde Iesus hath not fought in v [...]ine for the obteining of such a victory, for all such as come vnto him in faith. Héere then wée see in summe, what it is [Page] that wée must remember. 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 that wee shall eft­soones prouoke the wrath of GOD. For beholde our Lorde Iesus Christe who was both pure and sounde, as wée haue alrea­dy declared: But if any man aske what his will was, it was in very déed the weake will of a man: 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. Loe héere a man voide of all sinne: But howeuer it was, yet must he in the ende, striue and indeuour to forsake himselfe, and cast all this vnder his féete, that hee might yeeld his obedience vnto his father. And nowe let vs see what shall become of vs, what are our affections and thoughtes?Rom. 8.7. Euen so many enimies (saith Saint Paule) as fight against God. 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: yea we shew our selues, euen from our childhood to be seasoned with the whole infection of sinne. 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. 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, as that we cannot thinke one only thought, which shal not be very many rebellions against God: insomuch, that we shall neuer be able to giue our selues either to one thing or other, but that we shall swarue from the right rule, yea, and spurne as it were dispituously against his Maiestie. 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. Let vs then learne to fight more couragiously: But because we see we cannot and that all our strength and power bendeth it selfe rather to doe euill, and not one droppe of goodnesse in our nature, but so weake as that wée shoulde be ouercome an hundred times euery minute [Page 26] 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 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 be­cause wée sée that wée cannot of our selues attaine thereto, but goe altogether backewarde, let vs beséeche him,2. Cor. 13.4. that hée woulde by the power of his holy spirite haue dominion in vs to strengthen vs, as it is said, y^t 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, 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, when it is saide that Christe gaue ouer his owne will, that hee might fully and who­ly submit himselfe vnto God his Father. 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, but to shew vs how dearely our saluation cost him. 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 marke how these hypocriticall pratling Iacke dawes in Popery behaue them selues, who although they cannot set down what obedience is, 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: 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 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. 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, nor yet come néere him, without wee come as poore Beggers, vnto Iesus Christe, which can neuer bee doone, vntyll such time as we [Page] knowe our miseries and wants: 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 y^e whole perfection of our life is to obey God, and to forsake our affections and thoughts, and whatsoeuer els that is in our nature which is to make vs agréeable vnto him: when wee vnderstand this much, we must craue at the handes of God, that, which we haue not: And that wée might know also, that our Lorde Iesus Christ is not deliuered vnto vs for an example onely, but is eft soones declared vnto vs, that if we be separated from him, our life must néedes bee accursed, 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 not onely one feare, but a million of feares haue laide fast holde on vs, and al the creatures of God crie for vengeance on our behalfe. And therfore let vs haue this féeling, because we might acknowledge our sinnes, sigh, and be ashamed of our selues, and take boldnesse to come vnto God with true humilitie and repen­tance. Let vs likewise estéeme of the goodnesse and mercy of our God as héere is shewed vs, 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. Let vs also leaue our commodities and pleasures, that wee might come vnto this heauenly inheritance, which hath béen so dearely purchased for vs, and because we haue to commu­nicate the Supper of the Lorde the next Sunday, and that God, 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. 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 careth for these earthly bodies: 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: 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. And Iesus Christe is not onely contented to receiue vs to his Table, but intendeth therewith to bee our féeder: for hee she­weth vs in effect, that his fleshe is meate in déede, and his blood [Page 27] drinke indéede. Wherefore, when wée sée our Lorde Iesus, thus gently to bid vs vnto him, are not wée too too villanous, 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, 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, and come to the kindgdome of hea­uen. 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, & by that meane be fully resolued, that God alloweth vs for his children, and with open mouth claime him for our father. Let vs also bring with vs a true faith, because we knowe wherefore God the father sent our Lorde Iesus vnto vs, and is at this day a Mediator as he hath al­wayes béen. And thereupon, set vs labour to bée so vnited to him, as that we may knowe y^t this is not onely spoken to euery of vs in particuler, but to euery of vs in generall. 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. 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 stirre one another vp, constantly to marche forward: hauing al­wayes respect that our life is as were away which wée must goe through withall, and not stay in the middest thereof: but from day to day so profite, and also take paine to bring them néere, who are farre of, as that it may be our whole ioy, life glory, and content­ment, and in such sorte helpe one another, vntyll the time that GOD hath fully and wholy gathered vs together vnto him­selfe.

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, as that wee bée not onely displeased with them, but also that wée may bée more and more rydde and clean­sed of them, and so fight against our selues, as that he alone may beare rule in vs, and wée well agrée vnto his holy will. And in the meane while, let vs likewise beséech him that it would please [Page] him to haue mercy vpon his miserable worlde: and that as it was his will in generall, his onely sonne shoulde bee a redéemer for all, & his Gospell preached to all, so also y^t hée would not suffer vs at this day to bée hard hearted, & flie form such a benefite: But that wée might haue an eie and eare thereto, and one of vs drawe on another, vntill such time as he hath brought vs to bée perfect with himselfe. So that wée may all say with an humble heart, O Almightie God, and heauenly father, &c.

The second Sermon of the Passion.

WE haue this morning séene, howe the Sonne of God was strengthened by prayer for the abiding of so hard and dangerous a combate, as the appea­ring before the iudgement seat of god his father to receiue sentence of com­demnation as our pledge or borrowe. For it behooued that mans weakenes should be séene in him: and yet was this nothing at all derogatorie from his diuine Maiestie, although hée was thus made of no reputation for our saluation. 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, although we are not hearde so soone as wée woulde. Wherefore they that are faint hearted, because God, answereth them not at the first, shew that they knowe not what prayer is: For the right rule for vs to come vnto God, is to per­seuer and continue. And therefore the chiefest exercise of our faith is prayer, Yet, faith cannot be without hope. Then there is no question of it that God shoulde féede our homours so soone as wée haue once opened our lippes, 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 without hypocrisie, and that wée might also declare that our faith is so established vpon the worde of God, 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. Let vs therefore marke that our Lord Iesus Christ did not pray onely once, to God his father, but went also againe the second time.

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, but yet was such an one as if hée were determined to be quite ryd of him selfe: yea that hée, who is the power of God his father, and who vpholdeth the whole worlde, 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, and his curse, but by this meane. Nowe, it is hére declared vnto vs (as it was this morning) that our Lord Ie­sus Christ was put to the extremitie, 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. Neyther must wée thinke this to be any superfluous kinde of spéech, when hée repeated these wordes.Mat. 6.7. For, that which is said in the other text, That when wée pray vnto God we must not vse much babble, as they doe who vse many repetitions, thinking thereby to obteyne verie much, is not meant but that we should continue in prayer: 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, and persuade him to doe that for them which they desire: which folly wée haue séene reigne in the world. And yet euen among vs, how many are there, which vse this kinde of sorcerie, for although they say not their Aue Maria, yet when they haue saide their Pater Noster, doe thinke that they haue obteined verie much, and thinke that God taketh a reckoning of all the words which they haue thus repeated in their prayer. Now, I call that, right sorcerie: 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. And yet this is no let, why a man who is sore gréeued, but that he may oftentimes returne and pray vnto God: 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 besides, think not by our ouer much babbling to haue [Page 29] gotten any thing, but are driuen by an earnest affectiō, then is our perseuerāce right, after y^e example of our Lord Iesus Christ. 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, as that wée agrée with one accord, to submit our selues vnto his good will. And this, I say, is a necessary point, for vs. For looke vpon our Lorde Iesus Christ, 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, and sorrowe, that might any way lay holde on him, and holde him captiue vnder the obedience of GOD his fa­ther. And therfore how shall wée do, in whom is nothing els but wickednesse, and rebellion, and so corrupt, as that wee are not able to apply our mindes to nothing whatsoeuer, but that God is eft soones offended therewith, Since then it is so, let vs, when wée pray vnto GOD, so bridle our selues, as that none of vs fol­lowe our owne lustes as wée are wonted: 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, Whēas our lord Iesus Christ saith vnto his Disciples, Watch, and pray, that yee enter not into tempta­tion: for although the spirite in deede bee ready, yet is the fleshe weake. Hée then héere sheweth that the principallest spurre to pricke vs on to call vpon God is this, That wee must fight, and that our enimies are at hand, and very strong, & we not able possi­bly to resist them, 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, and to sléepe at his ease: for wee are not willingly carefull nor stu­dious, except necessitie driueth vs thereto. Surely, it is an excel­lent thing to bée at rest and quiet: But wee thinke wée shall ne­uer bée at rest, without wee become as it were like bruite beastes. And therefore it is euen so, as that necessitie must driue vs to bée watchfull. Wherefore it was not causelesse that our Lorde Iesus tolde vs that wée must abide many allarmes. 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 the Diuell is our per­petuall [Page] enemie, if wée bée the members of our Lord Iesus Christ. And therefore there will bée open warre without ende or mea­sure. Let vs also sée with what an enimie wée haue to deale withall: it is not with one alone, but the number of them is in­finite.

Moreouer, the Diuell hath an excéeding number of waies to cast vs downe into the bottome of Hell: 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. And if there were none other thing in it but euen the saying of Saint Paule,Ephe. 6.12. it were sufficient enough to make vs to bée carefull and to take héede, for thus hée saith, That our eni­mies are mightie which rule in the aire ouer our heads, and wee héere, lyke vnto poore wormes of the earth, créeping below. Saint Peter also vseth the like reason,1. Pet. 5.8. and saith, That our enimie is like vnto a roring Lion which séeketh his play, and neuer resteth. 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.

Moreouer, although wée bée wakefull, and kéepe good watch, yet can wée not bée so frée, but y^t the Diuel will lyft him self vp against vs, and assaile vs many and sundry wayes. Neither can wee breake his blowes so farre of: but that before wée enter into the fight, wée had néed beware that wée be not tempted ouer head and cares, as wée say, And therefore let vs learne, that although the faithfull and children of God desire to bée at rest, 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: For Saint Paule al­so saieth that hée must doe the like. [...]. Cor. 12.9. And this is, say I, the state and condition of all the children of GOD, euen to fight in this worlde, because they cannot serue God without some striuing. For although they bee weake, and may be letted, yea euen often­times throwne downe,1. Iohn. 5.4. let it suffice them that God helpeth them, 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. True it is that Satan will ne­uer leaue to beginne againe to assayle vs, but yet Iesus Christe on [Page 30] the otherside, commaundeth vs to watch.

Moreouer, he sheweth that they which presume vpon their owne strengthes, that Satan will an hundred thousand times sooner o­uerthrowe them, then that they shall get any one maistrie of him. What is it then that wée must doe? Forsooth, wée must humbly confesse that there is nothing in vs, and therfore must runne vnto our good God. And thus wée sée what our true armour & weap on is: 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: to wit, whenas we call vpon the name of god: For as Solomon saith, his name is an inuincible strong Tower,Pro. 18.10. and that the righteous which runneth to it, shall bée exalted. And that is it which is spoken by the Prophet Ioel,Ioel. 2.32. That although the world were turned vpside down, yet whosoeuer shal call vpon the name of the lord shal be saued.Acts. 2.21. 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, and wée as it were see a thousande hazardes, yet that God will protect vs, 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.

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, and for his owne behoofe, but hath so consecrated all our petitions and prayers, as that they are sanctified, and al­lowed of God according to his heartes desire, as is saide in Iohn,Iohn. 17. Hée was sanctified, that wée might bée sanctified in him. And this may also bee a very good conclusion for vs. That hee prayed, be­cause his prayer is auaileable, and strong, euen at this day, by meane whereof wée are all hearde? And this reason wée are highly to estéeme of, when hée saith, that the spirite is ready, but the fleshe, weake: which declareth vnto vs, that wée haue all néede, of that remedy which hée héere ordeined for his Disciples. For many thinke, that if they bee neuer so little well dispo­sed, that they haue gotten all the worlde: and this supposall in very déede maketh them nothing worth. And héereby they be­come soone after so idle, and colde, as that they fall from GOD, [Page] and contemne his ayde: which is the cause also why God many times withdraweth him self & hideth his power. For it is good rea­son that when men truste too much vnto them selues, they should bée left to their owne willes, that GOD might scorne their arrogant and foolish imagination. Wherefore, to the end, both great and small, might knowe and vnderstande that they ought not lightly to passe ouer the helpe of God, and the graces which they haue receiued of him, hée must therefore alwayes con­tinue and increase that in them, which hée hath giuen vnto them, that they might be made strōg. It is said here that the spirit is rea­die, &c. That is to say, that although wée féele some willingnesse in our selues, and that God hath set vs in the right way, and giuen vs his hande, so that wée may finde by very good proofe that hée guideth vs by his holy spirite: Although I say, we haue all this, yet must we not bée slacke in praying. And why so? Because if we well consider the matter, wée are no better then a puft of winde. Now, no doubt of it wée shall finde many remnants of infirmities in vs, & although god hath alredie so holpē vs, as that we are high­ly to thanke him, and to magnifie his goodnesse, yet is it good rea­son wée shoulde stoupe and cast downe our heads, and sée in very déed that if hée forsake vs, wée shall soone, I say, not onely be wea­kened, but bée vtterly ouerthrowne. To be short, our Lorde Iesus Christe his meaning héere, is to shewe, that the most perfect, and forewarde of those, vpon whom God hath enlarged the graces and vertues of his holy spirite, must notwithstanding humble them­selues, and carefully and fearefully walke, and call vpon God e­uery houre, that they might knowe that it is not enough for him to haue begunne, except hée make it perfect: and that all goodnesse commeth from him: so that when hée hath giuen a good minde, hee must eftsoones graunt the perfourmance thereof: Forsomuch as, perseuerance is the most speciall and rarest gift that may be. And thus we sée whereunto the exhortation of our Lorde Iesus ten­deth.

Now, if they who call themselues spirituall, to wit, who haue a feruent zeale to serue GOD, and still haue recourse vnto his Maiestie with Prayers and supplications, are yet so weake, as that they may bee ouerthrowne, euen in the minute of an houre, except they continually call vpon GOD: Howe [Page 31] shall they then doe, who are so earthly and heauie as is lamenta­ble, insomuch as they are not able to traile their legges after them and haue scarsely any good motion, or yet one good thought: howe greatly ought these men, I say, in respect of the rest inforce them­selues? Let euery man therefore examine himselfe, and wée shall finde our selues to bée so cold and blockishe, as when any question shall bée mooued of praying vnto God, wee goe to it, sometimes more for a fashion, then for any affection and loue we haue there­to, when we see this to be in vs, let vs learne to bée displeased with such a vice, and with such a coldnesse: yea & let vs detest such a cor­ruption, and doe our best to call vpon God, and lift vp our mindes vnto heauen, and séeke for the remedie which is héere set before vs Thus wee see in effect what it is that we must remember. For where it is saide that the Disciples were a sléepe the thirde time, yea although they were so liuely stirred vp (ouer and besides that which we haue this morning spoken of, to wit, that we right well see that our Lorde Iesus Christe chose vnto him no companion for the helping of him to finishe the worke of our saluation) Let vs al­so behold our dulnesse: for it is most certaine, that wée haue no more ablenes then these thrée of whō mention is héere made: and yet were they the most notable men of all the company, and those whom Iesus Christe had marked as it were to bee the very floure of the twelue, for the publishig of the Gospell throughout the worlde. And although héere was already neuer so good a begin­ning, yet for all that, wée sée howe weake they were. And this is set downe to this ende, that we should altogether haue recourse vnto the Sonne of God, and seeke for our want, in him: and not to bee faint hearted, whenas we shall féele suche weaknesse in our selues. In very déede, the example of the Apostles must not giue vs occasion to flatter ourselues (as, many there are which wil say that they may very well sléepe, because that Peter, Iohn and Iames stept) But let vs be angrie with our selues for our sinnes and know that our Lorde Iesus is ready to receiue vs, if that wée will come vnto him.

Moreouer, this hath alwayes béene the most speciall reason which wee haue declared this morning. That what soeuer is in men, must néedes bée weake, to the ende wee might knowe that [Page] in him is the accomplishment of our saluation, whom God had ap­pointed to bée our Mediator. And besides, wée are to note, that the néerer wée come vnto our Lorde Iesus Christe, wée ought then to bée most watchfull. For, the worldlinges, and such as God hath cut of as rotten members, and forsaketh thē, neuer haue any great conflict: Because the Diuell hath alreadie dominion ouer them. And therefore wée see that they may sléepe at pleasure. But as our Lorde Iesus sheweth vs this fauour, to call vs vnto himselfe, and familiarly to come néere vs, euen so likewise doeth Satan prepare combates for vs, because hée woulde retire vs from the obedience of the sonne of God. And therefore, I say, when hée séeth vs in any good towardnesse, then doeth hée most roughly assaile vs. Where­fore let euery man make readie himselfe, knowing whereunto God hath called him, and what his charge is. This then is the summe of that we are to kéepe in minde.

Moreouer, where it is said, Sleepe hence foorth and take your rest, behold, the houre is at hande: this is as muche as if hée had saide that they shoulde bée soone sodainely set vpon, 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, and it must come passe that in mée the kingdome of God must bée re­couered, or els all creatures must perishe: and yet you still sléepe héere. Nowe this admonition serued for the present: But in the ende, the Disciples knewe that they must yéelde all the prayse of saluatiō vnto God: yea considering their vnthankefulnes, which appeared in so beastly blockishnes. And so, wée are not admoni­shed (as I haue already said) that the sonne of God must shew him selfe to bée our redéemer, euen himselfe alone, without any com­panion.

Moreouer, let vs eft soones learne, that it is néedefull that God shoulde watche ouer vs, so long as wée our selues doe sléepe. For, how often shall it come to passe that the Diuell will oppresse vs an hundred thousande times: 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 to leaue our prayers and [Page 32] supplications. But wée must rather continually call to minde this saying of the Psalme, hée that watcheth ouer Israel nei­ther sléepeth nor slumbereth. 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, 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, 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, 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: that this saying might bée accomplished, That hee had lost no whit of all that which his heauenly Father had giuen him, and committed vnto his charge and protection. 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. 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: But hée came to this point, and declared howe hee had taken vpon him our nature, be­cause hée would accomplishe our redemption, and when he was in the principall action, hée meant not to giue ouer his office. For it is saide in the Story, That Iudas had giuen them a token, that whomsoeuer hee kissed, the same was Iesus, and should lay handes on him, and when hee was come neere him, he kissed him, and said vnto him, All Haile, or God saue thee Maister. 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. And the maner of the Iewes was altogether to kisse one another, as wée sée by the holy Scripture. Moreouer, a man would thinke it very strange, that Iudas being gone form the cō ­pany of Iesus Christ but a while before, to wit, euen the selfesame night before, returned and kissed him, as if hée had come from some farre iourney. But he vsed this maner of curtesie because hée came lyke a man halfe afraide. And marke, why it is [Page] said in the other Gospel, That he said, Maister, God saue thée, or all haile Maister, hée séemed at that time to be very angrie, that his Maister was thus dealt with: and when he saw such a compa­ny come to take him, hée drew néere and kissed Iesus Christe, as who shoulde say, O my good Maister, They séeke for thée, see howe thine enimies compasse thée, séeking to take away thy life, 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. 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, and wast as one of my owne body, when wee were vnited together as the children of God (for as I was your head, euen so did I ac­knowledge you to bée as my members) and nowe thou commest be betray mée, yea euen with a kisse. 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 wée might knowe, that GOD had chosen him to bée our redéemer. For all this was prefigured in the person of Dauid, who was as it were a Mirrour and image of the Sonne of God. And againe, hee saieth they were no strangers that shewed them­selues his open enimies:Psal. 41.9. 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. 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.Psal. 55.14. As if hee he shoulde haue saide, it was not onely a fami­liar and gentle kinde of friendship, as shoulde bee betweene men that liue in common one with another: But also an holy bro­therhoode consecrated vnto the name of the Lorde. 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, since hee carried with him such, and so infallible markes.

Moreouer wée sée in the person of Iudas, that the Church of God shall continually be subiect to much treason. True it is, that it is verie much to haue Satan and all his furniture against vs, and all that which wée haue before spoken of, and besides, to haue them also our enemies who openly fight against God, and séeke altoge­ther the ouerthrow of his Church. This, I tell you, is verie much that wée haue to deale against suche enemies: 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. And although this be an horrible pestilence, yet shal the Church neuer be without it, nor cleane rid thereof. 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: and yet when we haue all done, God will haue a number of Iudasses continually to be in it. For since, it was figu­red in Dauid, and perfourmed in our Lord Iesus Christ, it is méet that wée should be made like vnto him (according to that saying of Saint Paule) for he beare as it were the ensignes,Rom. 8.29. and badges of the house of God, being the first born of all the faithful. And therfore our estate ought to be like vnto his. But we may here sée, that this is spoken of a troubled cōscience, when as God sendeth a troubled, frantike, or blockishe minde, whereof he oftentimes speaketh by his Prophetes. Wherefore, let vs here looke vpon Iudas, who sheweth the rewarde of those which wittingly fight against God, that they must néedes become so desperate, as that there is in them neyther sense nor reason: and yet notwithstanding, altogether goe about hypocritically to hide it, vntill such time as God spyte of their téethes draweth, and bringeth them vnto their last con­demnation. It shoulde séeme at the first sight, that these two thinges shoulde bée contrarie the one to the other, that a man shoulde runne his head against God, lyke a wylde Bull, and so forget him as to doe nothing else but spit at the Sonne, and be an­grie with nature, and yet notwithstanding goeth about to hyde him selfe with subtlenes, and thinketh to haue gotten something through his hypocrisie. It may be saide, that these two thinges agrée not verie well together: But we sée them agrée well enough in Iudas For he had founde by good proofe the heauenly power of our Lorde Iesus Christ: & for his owne part, had both séene, and [Page] done a number of myracles in his name. And although he knewe, the Sonne of God, to be Lord both of life and death, yet betrayeth hée him, and biddeth them wisely to kéepe him, for otherwise (saith hée) hée will soone be gone and escape from you. We sée héere then that Iudas, was altogether without sence and reason, and as it were like a frantike or madde man: and yet by his kisse, and faire wordes, in saying, Alas good Maister, hée thought by these shiftes honestly to discharge him selfe. But sée howe Satan bleareth their eyes whom hée holdeth within his nettes.

Let vs therefore learne in the first place to humble our selues, to the ende none of vs spurne against this so hard a stone: to wit, that we make not warre against our Lorde Iesus Christ. And therefore let vs beware howe wée lift vp our selues in so deuilishe a rage, as to fight against the trueth, and so skirmishe agaynst our consciences, as wittingly to prouoke the wrath of God against vs, as if wée woulde stande at defiaunce with him. Let vs, I say, take héde of this thing: and in the meane while, let vs not so flatter our selues in our hypocrisie, and fonde deuises, least in the ende wée deceiue and beguile our selues. For wee sée howe it fell out with Iudas (as the storie telleth vs) he néeded no iudge to condemne him, nor yet to bée enforced to vnsay that hée had saide: But hée confessed that hée had solde and betrayed innocent blood. And yet craued hée not pardon for his misdéed: but went, and desperately hung him selfe, and therewithall his bowelles burst out.

Acts. 18.Let vs therefore be well aduised how wée suffer Satan to haue any such entraunce into vs, least hée cleane put out our eyes, when as wée shall lye sléeping in our sinnes: and thinke by such meanes to escape the hande of God:Psal. 2.12. and let vs put farre from vs this hy­pocrisie. And besides, let vs knowe, that wée are commaunded to kisse the Sonne of God: But to this ende, to reuerence him as our King, and as the souereigne Lorde ouer all creatures. For this saying, to kisse, importeth nothing else, but a reuerence, and solemne protestation that wée are his: as hée sayeth: yée call mée Maister, and therein you doe well. But let vs, when we come vnto him, bée well aduised, not to call him Maister at the tongues ende, and in the meane while are no better then his enemies: and make an hypocriticall kinde of reuerence,Iohn. 13.13. and kicke against him [Page 34] with the héele: That is to say, Let vs not become like Rebelles, and disloyall Roges, but shewe our selues to haue sought none o­ther meanes then to kéepe vs within his Church, to the ende wée might serue our God. Let vs then take héede vnto all this. Moreo­uer, although the wordes of our Lord Iesus Christ, did not at the first, shewe their effect in Iudas, yet in the ende, by the vertue of the same wordes, yet it fell out that hée hung him selfe,Ioh. 18.6. without looking for any other condemnation. And in verie déede S. Iohn telleth vs how our Lord Iesus Christ hath thundred, although hée vseth but few wordes, against them who came to séeke him, say­ing, I am hee. Beholde, what a bande Pylate the Gouernour of the countrie sent: and what a number of people the Priestes had gotten together, and sent them out furnished with Clubs, swords, and staues: and Iesus Christ is him selfe alone:Isaiah. 53.7. and (as Isaiah sayeth of him) lyke a Lambe brought to the shambles. And what were the wordes hee spake: forsooth euen this, I am hee. And by and by they all went backe, and fell foorthwith to the grounde. Wherevpon came this falling? Herein we sée, that although our Lord Iesus Christ humbled him self for a time, yea and was made of no reputation, yet kept he with him, when he thought good, his heauenly power, that he might throw downe headlong all his ene­mies, whensoeuer it pleased him. Let vs nowe compare our time, with the time that was then. It fell out, that Iesus Christ was ti­ed and fast nayled (as hereafter we shall see) and must cease to bee Lord ouer his enemies: For Satan had let goe the raynes to push them on into all furie and crueltie.Luke. 22.53. And this is it wherof S. Luke speaketh. This is the power of darknesse. But how euer it was, in thus saying, I am he, it so fell out that the enemies were confoun­ded and ashamed. What will he then doe, when he commeth in Maiestie with all his Angels? When he shall make a footestoole of all those that haue resisted him? When he commeth with a terri­ble countenance, & incomprehensible wrath? According to the say­ing of Paul to the Thessalonians.Thess. 2. [...]. How then shall the wicked and contemners of the Maiestie of God, & of the word of our lord Iesus Christ stand before his face, when as he so ouerthrew his enemies, euen then when hée was readie to suffer, and vse none other de­fence then the same, which God his Father vsed: for as he saide, hée could haue called to haue had a million of Angelles to bée sent [Page] him, but he would not, and yet his meaning was to shew, that hée could, if it pleased him, euen with the breath of his mouth ouer­throw whatsoeuer stood against him. By this we haue to learne, to feare the wordes of our Lord Iesus Christ: and although he is not here conuersant amongst vs, after a visible sort, neuertheles, since the Gospel is preached by his authoritie, & that he saith, he that hea­reth you,Luk. 8.16. heareth mée: Let vs learne most reuerently to receiue whatsoeuer is preached in his name, & submit our selues thereto: and we shal finde y^t this saying which thus made the souldiers, and those that were sent against him, too fall, must be our onely foun­dation, & stay. For what is all our ioy & comfort without the sonne of God, appeareth vnto vs, & that we sée him nigh vs, & sheweth vs what a one he is, & wherefore it was that God his Father sent him vnto vs? And so, let vs vnderstand, by this saying, I am hee, That when it shal please our Lorde Iesus Christ to manifest him selfe, as he doth to all his faithful, that he therin declareth vnto vs, why he calleth vs vnto him selfe, why he is come downe vnto vs, & why he dwelleth in vs, by the power of his holie spirite, and thus we sée wherein all our felicitie and quietnesse resteth. But if we will be­come rebellious, and contemne the worde of God, as a number of prophane men doe, wheron we ought to build our saluation let vs be assured that it will be a lightening to throw vs all downe head­long into the pit of hell. And so let vs feare, and although our Lord Iesus Christ openeth vnto vs the gate, and saieth after an other manner, beholde mée, which hée hath not done to those who were his professed enemies, let vs come vnto him. Moreouer, let vs also learne, so patiently to beare the treasons which wée sée to bée at this day in the Church, as that we yet abhorre and detest them, and so shewe our selues truely and in déede to cleaue fast vnto the Sonne of God, because he is our head: and since we haue his truth, let vs liue so together one with an other, as that we may be vni­ted together in true & brotherly cōcord. And this is it that wée are to remember. But howe euer it be, let vs learne this principall point for our instruction, which we must gather out of this Text, to wit, That the Sonne of God became fully and wholy obedient, that he might repaire our transgressions. It is verie true (as I haue alreadie saide) that all the members of God must be ruled after his example: and it is great reason, since hee who is Lorde [Page 35] and maister ouer all, so humbled him self, that we should be readie both in life and death to obey our God: But yet let vs vnderstand, y^t this is an especiall obedience which our Lord Iesus Christ shew­ed in this behalfe, to wit, by reason of the fruit & effect which came thereby. The Apostle tooke the death of our Lord Iesus Christ for an example, verie wel, for it strengthened them when as they were to abide the combat for the testimony of the Gospel: then slept they not: for we sée their watchfulnesse, and readinesse in the following of their calling: neither feared they the torments of death, but of­fered them selues when God called them thereto for the glorifying of his name, and the confessing of our Lord Iesus Christ: But they chiefly stood vpon this, that all our spottes are washed and clean­sed by the sheading of the blood of our Redéemer, that he fully sa­tisfied God his father for all our debtes for which we were bound, and hath obteined for vs perfect righteousnesse. And therefore wée must vnderstand the difference that is betwéene the head and the members: & learne, that by nature we are wholy giuen to doe euil, and although God hath partly regenerated vs, yet doeth our fleshe stil resist against his maiestie notwithstanding through the power & vertue of y^e obediēce which we sée to be in our Lord Iesus Christ, let vs not leaue of to do those things which may please our God ac­cording to his heartes desire. And although we cannot doe the good we would, but do the euill we would not, and oftentimes slip, or els are too too slack, let vs looke vnto that which the Sonne of God hath suffered for the amending of all our offences. and behold that he hath so combatted, as that he was not against it, when as our sinnes & offences were layd vnto him, as this morning hath more at large béen spoken. Seeing then that our Lord Iesus Christ, hath fully & wholy made satisfactiō, & that although we at this day haue done our best to obey God, & cannot come to y^t perfection we ought, but continually traile our legges after vs, & haue many thinges in vs which may be amēded, yet let vs know y^t we shal not but please God, & our imperfections be continually abolished through the o­bedience of our Lord Iesus Christ, so y^t they shal neuer come in ac­count against vs before his maiestie. And besides, let euerie one ac­cording to the measure of the faith, & grace which he hath receiued, striue to fight, vntil the time we attaine vnto the heauenly rest. And although we sée our weaknes to be so great, & conuinced that wée [Page] are not able once to thinke a good thought, and being cast downe, not able to rise againe, except God reach vs his hand, and strength­neth vs euerie minute, Let vs beséeche him to augment in vs the graces of his holie spirite, as he hath promised vs, and hath set Ie­sus Christ before vs to be our head and Captaine, to the ende wée might get that victorie which hee hath obteined for vs, the fruite whereof we alreadie féele, and then shall perfectly and throughly féele.

Let vs nowe fall downe before the Maiestie of our good God, in such acknowledgement of our offences, as that it may rightly humble vs before him, and bring vs to true repentance: and more and more labour to make voide whatsoeuer is against his righte­ousnesse. And because we cannot be without conflicts and enemies, that it would please him to powre vpon his, the succour which hée hath promised: and make vs so to féele it, as that we may resist vn­to the end, all temptations: and learne also to thanke him for all our victories, without attributing any of them vnto our selues, to the end we prouoke not his wrath through arrogancy, but besée­ching him to continue his graces continually in vs, and prosecute more and more the thing which he hath done and begunne in vs. That hée will not onely bestowe this grace, &c.

The third Sermon of the Passion.

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. For a man would thinke it became not his maiestie to suffer such shame and rebuke, and not to withstand it any whit at all. On the other side, Peters zeale were great­ly to bee commended, because hée ad­uentured him selfe vnto death. For, he sée before his face the mul­titude of the enemies: and him selfe alone man: yet, by reason of the loue hée beare to his maister, hée drewe, and desired rather to dye foorthwith, then to suffer his maister to be so wronged. Wher­in we sée, that we must verie humbly and modestly acknowledge to what ende it was why the Sonne of God did, and suffered all these thinges, and also vnderstand, that whatsoeuer séemeth good in our eyes, to be starke staring naught: But wée are to beséeche God so to guide and gouerne vs, as that we none otherwise iudge, then accordingly as hée hath shewed vs in his worde. For behold, what an offence the Gospell is to a number of people: and what a number of scoffers there are of it, and all to their destruction: By reason of their arrogant, and rashe iudgement thereof. 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: which is, the will of God his father. And thus much for this point. And besides, wée are to consider of the ende thereof, which to vs, woulde séeme verie straunge. Where­fore when wée looke vnto these two considerations, wée shal then haue occasion to honour God, and acknowledge that whatsoeuer wée thinke to bée foolishe; the verie Angelles account it to be great wisedome. And for the better vnderstanding hereof, let vs looke vnto that which is here recyted of Peter. For thus it is said, That when hee had drawne his Swoorde, hee cut off Malchus eare, a seruaunt of Caiphas. Héere, wée sée, howe foole har­die wée are, when we follow our own opinion: & are so blinded, as y^t we care not what we do: But when we should obey God, we are [Page 37] so slacke as is lamentable: & in such sort forget our selues, as that the least thing in the worlde maketh vs to chaunge our copie. And thus we sée we shal haue alwaies an hundreth times more mynde to follow our fond imaginations, then to doe the thing which God cōmandeth vs, & which our calling beareth vs in. We see this ouer much in the example of Peter. For as after shalbe shewed, whē he was to cōfesse our Lord Iesus Christ, hee sweare to his owne de­structiō: & yet was he cōtēted to aduēture his life, whē as he had no such cōmandement. Nowe, what was the cause that made him to drawe? Surely he did it as it were in a furie: For his Maister taught him not to doe any such thing. 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?Mat. 10.33. But he was (as I haue before said) cockbrayned: & this fond desire which he had to defend our Lord Iesus after his maner, caried him away. Let vs therefore after his example, learne to endeuour our selues to walke whither soeuer God calleth vs, and not to thinke it any hard matter to do which he cōmandeth: neither let vs attempt any thing, no not so much as the wagging of our litle finger, except God allow of it, and that we haue a testimonie that he guideth vs. And thus much for this point, 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 therefore Sainte Peter was to haue kepte this lesson in mind, That God would not haue anie force nor violēce vsed.Gen. 9.6. 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, as much as was possible, to behaue himselfe gently & gra­ciously? From whence then should he fetch any allowance of this his rashe dealing. Wherefore wée haue so much the rather to obserue that which wée haue already spoken: to wit, that if wée fetche our zeale from men, & bée flattered, & well like off, yet will GOD condemne vs, if wée transgresse his commaunde­ment neuer so little. And therefore wée shal neuer bée saide to bée prayse worthy, except we walke as God teacheth vs by his word. For so soone as we passe this measure, all our vertues stinke and become abhominable. Loe then what becommeth of all our deuo­tions: [Page] 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 he al­loweth not nor accompteth any thing to be lawful in truth, but his very word. But as for the history which we are now in hād w^t, the secōd reasō is much more to be cōsidered of. For, the matter which we haue already touched is general: but this saing properly belō ­geth vnto the death and passiō of our Lord Iesus Christ, when hée saieth, Thinkest thou that I cannot pray to my father, and he will giue me more then twelue legions of Angels. Now a legion, in those dayes was woont to be four or fiue thousand men. And ther­fore (saith hée) sée what an heauenly army I am able to haue, 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, or can abide thou shouldest doo.

Now it is very lawfull for vs to call vpon God, and to beséeche him to defend our lyfe: 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. But our Lord Iesus telleth hym that hee woulde nor ought not now to doo it. And wherefore then woulde Peter vse violence, contrary to that order which God hath permitted and e­stablished by his worde. 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?

We then héere sée (as I haue already said) that the sonne of God submitted him selfe to all rebuke and shame, and desired rather to be bound and fast manacled as a malefactor and a condemned per­son, then to be made a lyer by any myracle, and would haue god to stretch forth his arme to warrant him. And héereby wee may vn­derstande how greatly he estéemed of our saluation. Howbeit héere is one point which I haue already noted: to wit, that he sendeth vs back to the will & purpose of God his father. For w^tout this also it shuld séeme strange, y^t he would not craue y^e aid which he right wel knew he might haue: & it should séeme he tempted God, whenas he would not pray for it. For, we are promised, y^t the Angels shall be round about them which feare God: yea & shal beare them in their handes,Psal. 34.7. Psal. 91.11 y^t they shal not hurt them selues against a stone, & no euill shal come to them in their waies: now when God promiseth vs a­ny [Page 38] thing, he would that the same should put vs in minde to praye vnto him for it. And therefore as often as we are in néede, our re­course must be vnto him, y^t he might place his Angels to guide vs, euery one according to his roome and office. And this order we sée y^e holy Patriarks & Fathers practised. For thus said Abraham, the Angel of the Lorde who neuer fayled mée,Gen. 24.7 shal be in thy way with thée, & make thy iourney prosperous. This order thē vsed the holy fathers. Wherefore then would our Lord Iesus Christ haue y^e An­gels to help him?Luk. 22.43. For bicause (as S. Luke reciteth) he was there­vpon before comforted, and the Angels serued him, to the ende to mittigate the anguish wherein he was. Why, it should séeme then that he contemned the necessary ayde of God, no not so, 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, so make vs by all meanes possible to féele his power and vertue: But when we are resolued that of necessitie it must be so, and know the will of God to be such, then must we none otherwise beséech hym but to fortify vs with an inuincible and constant power, neuer to gaine say it, 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, if our enimies persecute vs, and we know not how God hath determined to deale w^t vs, nor what wyll be our ende, we are to beséeche him, y^t as our life is deare vnto him, and hath taken it to kéepe, that he would also shew our dely­ueraunce by the effect. And when we are persuaded that God mea­neth to call vs vnto him selfe, we must leaue of all kinde of questi­ning, and fully resolue our selues to obey his maiesties vnchange­able decrée and ordenaunce. And thus we sée the meaninge of our Lord Iesus Christ. For he prayed all his lyfe long, yea & before he entred into y^e mighty combat which he abode, he besought his hea­uenly Father, y^t if it were possible, y^t that cup might pas ouer him: But hee by & by concluded, y^t since God his father had so ordeyned it, & say y^t 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: & when he sée him selfe to be called thereto, & y^t it was a resolute conclusiō set down, y^e same I say was y^e very cause why [Page] he absteyned from praying to God for the contrary And therfore he would not that eyther Angels or yet men shoulde helpe him, nor yet to haue God his father cause him to féele his power for his deli­uerance from death: but it sufficed him that hee had this spirite of constancie, willingly to goe to doe his office. Loe héere the full con­tent and meaning hereof. We nowe sée in the first place, that the will of GOD must so stay and bridle vs, as that when wee thinke thinges to be farre vnlike and against al reason, to estéeme more of the ordinance of God, then of any thing that our fond and vayne brayne can comprehend. Wherefore we must throw our imagina­tiōs cleane vnder y^e féet, whē we perceiue that God hath otherwise prouided. And this is one péece of the obediēce of our faith, whē we thinke God to be so wise, as that he hath power & authority to doe whatsoeuer pleaseth him. And although wee can make reasons to y^e contrary, let vs wel vnderstand that they are but smoke & vanity, & y^t God knoweth al things, & frō whō no secretes are hid, yea and his wil to be the rule of al wisedome and righteousnesse. And be­sides, whatsoeuer our mind saith to the contrary, it is by reason of our grosse vnderstanding, for we know that the wisedome of God is infinite, and scarcely haue wée thrée drammes of wit. It is there fore no maruell though men grow wilde and sauage, whē God ru­leth thē not as they would thēselues. And why so? Forsooth bicause we are very ydiots. And in very déede, so long as our wit and rea­son beare any rule, it is euen very beastly: Wherefore, because we cannot finde out the bottomlesse depth of Gods iudgementes, let vs learne to honour that which is kept secrete from vs: Let vs I say, humbly & reuerently honour it, and say that whatsoeuer God doth is iust and right, though we cannot perceiue how. 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: nor yet think y^t the wicked did beare y^e sway, & that y^e sonne of God could not haue found meanes to haue defēded himselfe: For all came frō y^e wil, & vnchangeable decrée of God, which he had de­termined therin. And therfore we sée why our Lord Iesus saith in S. Luke.Luke. 22.53. This is now your very houre, & y^e power of darknes. As if he shuld haue said, what? make no great boast of y^t you haue done For y^e diuel is your maister & ringleader: By w^c he sheweth y^t they did nothing but by y^e leaue of God: And although y^e diuel vrged thē thereto, [Page 39] yet neither they nor hee coulde haue brought any thing to passe, if God had not licēsed them. Thus we sée in sūme, that our eyes & all our senses must be fastened vpon the wil of God, and vpō his euer­lasting councel, when we heare the death and passion of our Lorde Iesus Christ spoken of, For he declared that this was the will of God, because it is writtē. For if Iesus Christ had not had some te­stimony of y^e thing which God his father had ordeined, he might as yet haue stood in doubt, but he knew what his office was. And God would not haue sent him downe here below, but that hée gaue him forthwith an expresse charge withal. It is very true, that inasmuch as our Lord Iesus is God eternal, that he néeded not to be taught of y^e scripture: but inasmuch as he is our redéemer, & is clothed with our nature, y^t he might be of right brotherhood, it was méet he shuld be taught the holy scripture, & we sée also that he at no time refused any such instruction. So thē, because God shewed him, wherunto he had called him, we sée wherupō he established himselfe: & we also sée why he behaued himselfe like a prisoner, & would not start away, 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: 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. 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: neither haue wee alwaies a speciall reuelatiō, that we are able to say, that God hath determined either this thing or that. And therfore must we suspēd our iudgemēts: for we sée why it is that we pray him to heale vs of our sicknes, or why we would haue him to deliuer vs from any other affliction where­into we are fallen. And why doe wée so? Because wee knowe not what he wil doe. In very déed, we must not appoint him a law, but that this conditiō must alwaies be adioyned, that his wil be done: But all our prayers ought to tende to this pointe, to craue at his handes whatsoeuer he knoweth to be necessary & profitable for vs, 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. 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. Now, we are here a great deale better confirmed as tou­ching [Page] the person of our Lorde Iesus Christ, that hee was not thus cruelly afflicted, & so shamefully & slanderously handled, onely as the vngodly & wicked men lusted, but because God had so decréed it. And how appeareth this by the holy scripture? For were not y^e sacrifices in y^e law ordeined two thousād yeres before Iesus Christ was borne? And had not God enspired & taught the auncient Fa­thers how to sacrifice, before the law was eyther giuen, or written. Or could the blood of bruite beastes obtaine remission for sinnes, and make men acceptable vnto God? No: But it was to shew, that God should be reconciled by a Redéemer whom he had established: and sithens that time he hath set downe an expresse mention and declaration by the scriptures.Isaiah. 53.2. We also sée howe the Prophets haue spoken thereof, and namely he alledgeth them. 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: to be short, that his life should be taken from him: in what power was this prophecied of? was it because God could not withstande Satan and all the rable of the wicked? No: But it was because he had pronounced by the mouth of Isaiah the thing which he had before appointed.Dan. 9.24. And in Daniell it is a great deale more expresly set downe. 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, when as we see the Sonne of God to be so sub­iected to the slaunders and reproches of mortall men. Wee see also why Saint Peter namely saieth in the Actes,Act. 4, 27. That Iudas, all the Iewes, yea, and all the souldiers, and Pylate also, had done none other thing, but that which the hande and Councell of God had determined: as hereafter shall more at large be handled. 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, for the taking away of all our sinnes and iniquities. 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. For if we knew not why it [Page 40] was, we should lose the tast of y^t which is here recited vnto vs. But whē it is said y^t he was bound & manacled for our deliuerance: 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, so that in stead that we were created after the image of God, there must néeds be found in vs nothing but corrup­tiō, and accursednesse, & must be led into this cursed captiuitie like miserable & wretched beastes. 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, w^c kéepe vs boūd vnder y^e bōdage of Satā, might be brokē in sunder, thē haue we wherefore to glorify God, & w^t opē mouth to triumph in the death & passiō of our Lord Iesus Christ,Luke. 22.51. & in his ta­king, wherof mētion here is made. Thus we sée what we haue to remēber in this place: & héervpō y^e euāgelist saith, y^t our Lord Iesus healed the seruaunt whom Peter hurte, not because he was woor­thy to be healed, but for the saluing of the offence that was geuen. 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: so that it might haue béene sayde that hée had withstood the Gouernour of the Countrey, and all the Priests, and that he kept in that place, as it were a standing, for théeues & robbers. 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. We sée also that this zeale of Peters was diuelishe: For the Diuell went about to make Iesus Christe and all his doctrine to be infamous. And héere we sée to what end all our painted deuotiō tendeth, whē we wil serue God as pleaseth our selues, & euery mā take leaue to doe whatsoeuer he thinketh best in his owne eyes.

Wherfore, Iesus Christ ment to take away this offence, to the end hée would not haue his doctrine to bée slaundered. Howbéeit wée may héere sée the abhominable vnthankfulnesse of such as are not mooued by suche a myracle. 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, but a little before, he had with a woord of his mouth, made them turne backe: and by and by, hée healeth a man who hadd his eare cutte of: and yet all this did them no good. Wée see then, [Page] that when the Deuil hath once bewitched vs, and bleared our eyes, that neyther the graces of GOD, nor yet all his power, can touch vs, but that we will followe, and goe on in our furie and rage: and haue as it were euen a swines snowte to roote in euerie thing: and let God say and doe what he please, yet will we, conti­nually remayne obstinate, which is an horrible thing. And there­fore we are to beséeche the Lorde to graunt vs wisedome that wée may profite by his graces, 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, 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. But howe euer it was, our Lorde Iesus Christ stopped the mouthes of the vngodly when as hee had healed Cayphas seruant. Herevpon it is saide, that Iesus was led to Cayphas house, and was there examined to the ende. Iohn. 18.13. 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: 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. Well, Iesus was ledde to Cayphas house, and there examined. And it is name­ly sayde, That the high Priestes sought false witnesse against him, but they founde none. 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: not that the high priests were moued with any zeale: as many times they which persecute innocentes, thinke they doe God high seruice, for in very déede wée see, how Saint Paule was driuen with such a fury,1. Tim. 1.13. as that hée was like vnto a théefe (for so he calleth himselfe) who wasted and spoyled euery where: and yet thought himself to be a very zealous man. But it fared not so with Cayphas and his company. 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 Cayphas and all his company were the children of Leui, euen an holy Tribe which GOD himselfe had chosen? and not menne, for God had so appoynted yt by his Lawe. In very déede there was a villanous and horrible corruption amongest them, because the [Page 41] priesthood was bought at those dayes, and whereas it should haue béene an office for tearme of life (as God had ordayned it) euerye one circumuented his fellow, and whosoeuer brought the greatest summe of mony, carried away this dignitie. 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. And yet we sée that they became all the enemies of God, Satan had made them all drunke, yea they were all starke madd against the redéemer of the world, who was the ende of the law.

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, but that they had néede beware of themselues, euen as of those which might become the enemies of God. And héerein wee may sée the ouer grosse folly of the Papistes, when they rest vpon this title and dignitie of priesthood. 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, 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. 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: as we sée the Papists doo, when as they forsake all the holy scripture & reuerence their idoles. Let vs learne then not to lessen the glory of God, vnder y^e coulor of any worldly dignity, but let him haue all his soueraigne dominion.Psal. 118.22. And thus much for this point. 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.Mat. 21.42. And who were they that were the builders of the house and Church of God? forsooth the Priests: for it is they that should indéede discharge them selues of that office: & yet they forsooke the head corner stone which god had laid. And although this stone was refused, yet was it laide in the chiefe place of the building: that is to say, God left not to accom­plish that which he had ordayned by his councell, when he raised [Page] vp his onely sonne, and had aduanced him agreat deale more, then hee was before abased:Phil. 2.10. For euery knée must bow to hym. 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, but that they might haue some coulor and cloke to vexe and greeue our Lord Iesus. 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 héere wee sée the wordes of our Lord Iesus Christ as they procéeded out of his mouth.Ioh. 2.19. 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: & yet the holy ghost calleth them false witnesses, be­cause they turned this saying wickedly: For our Lord Iesus spake of his body, which was the true temple of his diuine maiestie. For the materiall Temple which was builte in Ierusalem was but a figure, & shadow therof, as we know: But the whole fulnesse of the Godhead had his being in our Lorde Iesus, as S. Paul wit­nesseth, yea corporally and substantially. And therefore héere is to be noted,Col. 2.9. that we must not simply looke into the words of a testi­monye, but to the meaning of the speaker. 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, and doo thinke that God hath pardoned vs, when wee haue by any such false meanes charged any man. 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. For they which may at al times defend & say y^t they haue deposed nothing but that which was said or done, are yet takē before god for fals witnesses, as here we sée: wherupō it is said, y^t 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, & put vp al these reuiling and slaunderous words. Now, it may bee thought a strange thing y^e Iesus Christ who had very iust occasion to disproue such a false testimony, did not once gaine say it: 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. And therfore we are wisely to distin­guish of al y^e circumstaūces: for, after Iesus christ had fasted in the wildernes, god his father sent him to puplish y^e doctrin of y^e gospel. [Page 42] Now wée sée that all that time, he alwaies mightily defended the doctrine whereof he was a minister: and wée see also how hée set himfelfe against whatsoeuer might bée said to the contrary. And thus wée sée how hée discharged his duetie, because he was appoin­ted and sent to bée a Minister of the worde. But héere is one spe­cial regard to bée had: and that is this, that hee must bée the redée­mer of the worlde, and be condemned not because hée preached the Gospell, 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. 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. And so, let vs note, that when it was méete for Iesus Christ to defend the doctrine of the Gospel, and that it so stood with his office & calling, he faithfully discharged the same. 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 y^t he held his peace, but (as I haue alredy said) for our sakes. True it is y^t 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. 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. Now hée neither respected himselfe, his owne life, nor yet his honor: For he cared not to abide all the shame and slaunder of the world, so that our sinnes might bée taken away, and we pardoned of our cōdem­nation. And héereupon it is said, That the high Priest charged him by the liuing God, to tell him, whether he were Christ, the blessed sonne of God, hée answered, That it was so: But that they should sée his Maiestie, when it woulde bée too late for them, because such their dealing shoulde bée their destruction and ouerthrowe. Nowe our Lorde Iesus Christe spake not this héere, to make the high Priest and his company to yéelde gently, but rather to pricke him faster on: and as he was before full of malice & crueltie, this was to make the fier to burst out into a greater flambe, Howbeit wée haue saide, that Iesus Christe respected not himselfe, but rather [Page] discharged that office wherof he had taken the charge, which was, to be the redéemer of the world. 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: For a man would think, that the hye Priest dyd his dutie in charging Iesus Christ by the name of the liuing God. But sée into what a mis­chiefe we are plunged, when Satan hath once blindfoulded our eyes: for he then throweth vs headlong into such shamlesnesse, as that we haue no more reuerence vnto God, then we are ashamed before men. 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, as a man would say, abased, yet would not y^t lessen his maiestie, but that he should be alwaies taken to be y^e only son of God. But yet there is one thing farther to be conside­red of: which is, for our better confirmation, that although he was thus abased for our saluation, he lost no part of his heauenly ma­iestie, but was contented that men should oppresse him, to the end we might be fully certified, that we should be founde honourable before God, because that all the shames which we haue deserued, should be abolished. 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: for he is our aduocat which speaketh for vs: 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: and although we are but mise­rable wormes, yet haue we accesse to God, to call famyliarly vpō him & w^c open mouth to chalenge him for our father. 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. 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. And let vs al­so sée what the ende of it was: His meaning then was to bee con­demned without resistaunce before the iudgment seat of God, that we might frankly go thither without feare. Let vs therefore in summe learne, that as often as we heare the passion of the history recited vnto vs, so to sigh and grone, since the sonne of God must néedes so wonderfully suffer for vs, as that in the meane while we tremble at his maiestie, vntill such time as he appeareth vnto [Page 43] vs: 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 besids, let vs feare to be of y^e 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 how great his power is to throw them headlong into hell, when as he setteth him selfe a­gainst them.

And when Saint Paul also wil speake of the condemnatiō which the wicked & cursed of God shal abide, he saith y^t they shal tremble & feare at the countenaunce of his infinite maiestie. Since thē it is so, let vs learne to humble our selues before our Lord Iesus,2. Thes. 1.9. let vs not looke to beholde with the eye the maiestie which he wyll shew at his last comming, but let vs looke vpon him at this day as our King and as he is head of the Angelles and of all creatures, and re­ceiue him as our souereigne Prince: giuing vnto him that honour which to him belongeth, knowing, that since he is made our wis­dome, redemption, rightuousnesse, and holinesse in God his father, that to him wee must giue all praise,1. Cor. 30. and be filled with the fulnesse which we must draw out of him. And therfore let vs be well adui­sed to doo this honour vnto our Lord Iesus Christ, although we sée not at this day his iudgment seat set vp: 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, 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. And this is the effect which we are to kéepe in minde. But as concerning that which is sayde, y^t 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. Now, this is a very necessary doctrine for vs at this day: for wee sée the mightie men of this world, with open mouth speake euill of the Gospell: yea we sée some euen amidst vs which professe the Gospel, and would be taken for people reformed, and from whom, as it should séeme, there commeth nothing els out of their mouths but the Gospell, who notwithstanding lyke Deuilles incarnate, or rather lyke wylde and cruell beastes whom Satan possesseth, do condemne the doctrine of the Gospell. And we néede not go ve­rie [Page] far to sée al these things. Wherfore that we might be strength­ned against such offences, and learne, alwaies to glorifie our God: Let Cayphas and such lyke vomit out their blasphemies as much as they lust, and say that Iesus Christ is worthy of death, & must hold his peace at such a poynt, because it is naught. And let them also infect the ayre with their villanous and damnable blasphe­mies neuer so much: yet let vs hold vs to this saying of our Lord Iesus Christ: that although we at this day so falsely condemne his trueth, and stand in doubt of it, and that it be also falsified, euill spoken of, and turned cleane contrary to the meaning thereof, yet is he, strong and mightie inough to defende it, and let vs paciently looke for his apparaunce, for our redemption. And in the meane while, let vs al learne to humble our selues, & giue hym all the glory, since it was his wyll so to abase him selfe, and to make him selfe of no reputation in the world for our saluation.

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, as that wee may bee brought with true con­fession, to séeke for the grace of our Lord Iesus Christ, 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, 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 not suffer vs when we are once come vnto hym, neuer to forsake hym, but to be more and more confirmed towardes him, and not to care for what soeuer offences the Deuil shal lay before vs: and that we might in such sort perseuer vnto the ende in the confession of his Gospell, as that our Lorde Iesus Christ might acknowledge and al­low vs at the latter day for his Schollers. Now, that it would not onely please hym to be­stow vpon vs this grace. &c.

The fourth Sermon of the passion.

2. Cor. 2.16. 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, and a sauour of death vnto the reprobate which perish: 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, and a condemnation to the other. 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, as [Page 45] much as in hym lay, he banished himselfe the heauenly kingdome, estraunged him selfe from all hope of saluation, and cut hym selfe cleane of from the Churche, as a rotten member. And yet the death of our Lorde Iesus Christ was it, that must doo hym good, although he deserued it not.

And as for Iudas, it is saide, that when hee sée our Lorde Iesus Christ to be condēned, he desperatly hung himself. Now, he should (as we haue said) haue taken a good hart w^t hym, to haue put his trust in God, by reason of the condemnation of our Lorde Iesus Christ: bicause we are pardoned by the power and vertue thereof. 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. And therfore, it is not enough that our Lord Iesus Christ suffered, without the benefit which he obtayned for vs, bée bestowed vpon vs, & we to haue the full possession therof. And euen then are we most assured of it, whēas we are drawne vnto him by Faith. 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. 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. 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. For there néedeth no spitting in our face, to cause vs ap­peare before God, spotted and blemished, because we are not onely deformed and ougly by reason of our sinnes, but also full of abho­minable infections.

Moreouer, we héere sée how that the Sonne of God the derye liuely Image of his Father,Heb. 1.13. 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, 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. Now let vs come to the fall of Peter. It is sayde, That when a Mayd saw him, she tolde him that he was one of Iesus Dis­ciples, but he denied it. And that an other Mayde tolde him the like [Page] tale, and he agayne denied it. Afterwarde, diuers pressed him with it, and vrged it more vpon him, and then hée began to sweare and curse him selfe, as if he should haue saide, I pray God I bee dam­ned and come to naught, and the earth open and swallow mée vp, If I know him.

Héere then we sée how horribly and gréeuouslye Peter fell thrise, which ought greatly to feare vs in reading of the Story. Now, we know how zealous hee was:Iohn 24. Moreouer our Lorde Iesus Christ commended him, and was called Péeter to signifie vnto vs the constancy of his faith: he was brought vp in a very good Schoole, and he had heard this doctrine taught, whosoeuer denieth mée be­fore men,Math. 10.33. I wyll also denie him before my father which is in hea­uen. And yet we sée how he fell. And héere euery of vs hath good oc­casion to tremble and be afearde: because Peters weaknesse was no greater then ours, if we be not holpen from aboue: 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, nor of a prophane man, neither yet of one who had not tasted of the gos­pel, nor that feared God, or yet reuerenced our Lord Iesus Christ. But it was all cleane contrarye: because there were excellent giftes in Peter.Math. 16.17. For the sonne of God fayde vnto him, Fleshe and blood hath not reuealed these things vnto thée, but my father which is in heauen. We sée then that the holy ghost was in Peter. And yet what a combat had he about the denyinge of our Lord Iesus? yea with a silly Mayd. 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 we sée y^t a poore Mayd was enough to cause him forsake the hope of lyfe and saluation. 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, because we are not els able to abide it: and although we haue laboured to come néere vn­to his maiestie, and that wee haue done many vertuous déedes, yet shall we, in the turning of an hande, be altogether chaunged, without God continueth in vs an inuincible constancie, & therfore let vs learne to put Paules admonition in practise, which is this let him that thinketh he standeth, [...]. Cor. 10.12 beware he falleth not. 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: and in the meane while, let vs [Page 46] (as Saint Paul sayeth in another place) walk most humbly: since it is God that giueth both to wyll and to perfourme, and that of his frée mercy and goodnesse. For thus it is sayde, make an ende of your saluation in feare and in trembling: as if he should haue sayd, put a part from you all presumption and negligence Now, when wee sée how many wayes we haue néede of Gods helpe,Phil. 2.12. is it not good reason that we should stand vpon our garde, and not presume any whit of our owne strength, but carefully night and daye call vpon him, and put our selues into his keeping and gouernment. And we are besides to weigh and consider, that although the temp­tations be not great, yet wold they soone oppresse vs, if God of his grace dyd not helpe, and remedy them. And they who thinke them selues most bould, when they are farre from blowes, become euen lyke white lyuered souldiers, if there blow neuer so small a wind. In very déede if God assist vs, we are sure to stande fast, although there arise neuer so great tempestes. For we vnderstande by the similitude which our Lorde Iesus Christe bringeth in that if an house bee buylt vpon a rock, although there come neuer so great rage of winds and waters, yet will it stand faste: But that which is built vpon the sand wyll haue a great fall and soone decay. So then when we shall be built vpon God,Matth. 7.24. and that hee shall holde vs with his mighty hand, we may very well abide great and stout a­larmes: But if there were no enemye at all to fighte against vs, yet shoulde wee bee soone ouerthrowne, if God once holde hym­selfe farre from vs, and taketh from vs his hande as wee haue séene by Peter.

But hee hath done a great deale worsse, for hee denyed not our Lorde Iesus Christ for once, but as often as hee was asked the question. We sée, that hee forced not to passe continually from euill to worse, as to fall to cursing, whenas he prayd God that hée would curse him, and swallow him vp into the pyt of Hell. 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, yea euen vnto his vtter ouerthrow for euer, without God helpe to remedy him. Thus we sée what our estate and condition is: 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 [Page] that it is nothinge, and that whensoeuer there bloweth neuer so litle a winde, we are soone ouerthrowne. And yet wee perswade our selues, that we are able to stand as of our selues: But we doo but al this while encrease our owne sorrow, adding sinne to sinne, and excéede more gréeuously in wickednesse. If Saint Peter had bene tēpted an hundred times, in a day, he would haue denied Ie­sus Christe an hundred tymes, and a thowsande in the head of it. Loe in what case he had bene, if God had not had compassion vpon him: but he spared hym, and woulde not proue him any further. Surely, these thrée fals which are heere spoken of, are euen enow to shew vs an horrible example, and to make y^e haires of our head stand vpright, to sée peter so forget him selfe the third time, and be­come a very beast in the denying of his saluation. 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, and that had bene to haue cast him to the déepest place of hell, if God had not so greatly fauoured him.

And thus wee sée what profyt wee are to prick out of this doctrine. Now, we heare not these thinges, to the ende we should iudge Pe­ter, and condemne his cowardlynesse. Yet may we in trueth iust­ly doe it: 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, and not be proudlye puffed vp, by at­tributing to our selues through a vaine and foolishe opinion, any power or strength. And in the meane while, let vs also know, that for so much as y^e deuil hath so many waies, to deuise our destruc­tiō y^t he wil soone compasse vs, séeing S. Peter fel whē there was no shew of it. 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. For it is certayne, that y^e 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, 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. But by the way it is saide,Luke. 22.61. 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. 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, [Page 47] for so much as Peter was raysed vp from so horrible a fall. For, was not this a miracle, that God should haue compassion on him, and that he had already obtayned mercy, after hee had committed so detest able a falt? we haue sayde that it could not bée excused by ignoraunce, as if it had bene a small falt? to denye Iesus Christe: 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,Luke. 9.26. and his name blotted out of the booke of lyfe: and yet he made no reckoning to redéeme this miserable and transitory lyfe, with so villanous and straunge a denyal: not being called to come before y^e iudges. He was not ex­treamely questioned withall, for it was but a Mayde that spoke to him: 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 yet he styl for­got the feare of God.

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, whenas he made Peter to be a pertaker of the fruite of the death and passion of his sonne. 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. For this is most sure, that if a man be touched to the quicke, after hee hath fallen, and wéepeth and growneth be­fore God for his pardon, it is a token that God hath already recei­ued him, and reconciled him vnto him selfe. For repentaunce, is a singuler gift procéeding from the holy Ghost, shewing vs that god is mercyfull vnto vs, & would not haue vs to perish, but draweth vs vnto him self. And this we sée to be in Peter: wherfore it folow­eth, y^t the death and passion of our Lord Iesus Christ was already available vnto him, after a wonderful maner, as hath bene before saide. But let vs héere in the first place note, that S. Peter aboad still sleepy and blockishe, 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, or els that the Cocke should not crow the second time, before Peter had made his thrée denials. Since then it is so, if our Lord Iesus Christ had not fore­warned him, he had stoode styff in his sin, & bene plunged alwaies in destructiō, knowing y^t we had neede to be stil called vpon whēas [Page] we haue commited any offence. For if God should take away his grace from vs, & not exhort vs to turne vnto him, without doubte, Satan would preuent vs, and al our sences would become block­ish, so that we should haue no one good motiō to returne into y^e way of saluation. And this is it which we are ouer & besides, to beholde in the person of Peter. But when S. Luke telleth y^e Iesus Christ looked on him, we are héereby the better taught, y^t it is not enough that we be pricked forward, 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, but of y^e looke of the eyes: but although our Lord Iesus be not conuersaunt w^c vs in a visible maner: yet without doubt, vntil such time as he casteth his eie vpon vs, we shal be altogether dulled in our sinnes, & neuer think ether of wéeping or groning, & although wee haue prouoked the wrath of God, & although he hath bent his bow, and drawn his sword, yet wyll we still be negligent, vntil such time as our Lorde Iesus christ causeth vs to féele y^t he hath not forgotten vs, & would not haue vs perish, but wyll draw vs out of destruction. And to proue this to be so, we dayly heare Sermons, by which we are ex­horted to repentaunce: but how are we touched with them? nether were there euer, any mo admonitions: and besides, doo not al thē creatures of God stirre vs vp to come vnto him? surelye, 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. 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 yet we thinke no whit at all of it. But the Cock may crow as lowde as hee lust, and not y^e Cocke alone, but God also causeth al his creatures both in heauen and earth to crye out, to exhort vs to come vnto him: and that which is more, he vouchsafeth to open his holy mouth both by his law, Prophets, & 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. And therefore our Lorde Iesus Christ must looke vpon vs with his eye of mercy, as hée dyd vpon Péeter, that he might draw out of vs true gronings, to be witnesses of our re­pentaunce. For, where it is saide, that Peter wept bitterly, it was [Page 48] to this ende to declare vnto vs the sorrow whereof Saint Paul speaketh, that is to saluation, and therefore we should not flye it,2. Cor. 7.10. but séeke after it & although we naturally desyre to be continual­ly in pleasure, 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: for this sorrow bringeth vs to quietnes, & maketh vs to reioyce both before God & the Angels. And we shall anone sée that Iudas repented him, but it was after another and diuers maner. But we finde by Peters wéeping, that he was greatly displeased with his sinne, and returned forthwith vnto Iesus Christ. We are also to note, that he went out to weepe. Surely, this procéeded of weaknesse, because he was a fearde that the company should sée him repent. 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: because he sought not to haue men to be witnesses of his repentance, but wept alone before God. And in this we sée what it is for vs to doo: for if we onely bewaile our sinnes and transgressions in the sight of men, by this we shew our hypocrysie: 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 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. And this is the summe which wee are to consi­der, of that whiche is héere mentioned, of Peters fall, and of the thrée denialles, by which hee deserued to bee cleane cut of from the Kingdome of God, if so bee Iesus Christ had not stretched out the power of his death & passion, to bring him to repentaunce, as héere it came to passe, now, it is saide anone after, that the Priestes and gouernours tooke counsell to condemne hym: But because they had no power to doo it, they brought him manacled and bound vnto Pontius Pilate, the gouernour of y^e Country, who had authoritie, After this, it is said in the Gospel, y^e Iudas repented him, when he sée y^e Iesus Christ was condemned, and cast them the mony, which he had receued for a reward, for his treachery, & therw^t cōfessed his falt. Howbeit, y^e priests would not receiue the mony, but bought a field of a Potter, wherin was potters earth, which serued to none other purpose, for it was good, neither for tyllage nor séede. [Page] And this Fielde they bought to burye the dead bodies: whiche they did vnder a coulor of deuotion: for they saide it was not law­full to put that siluer among the offerings of the temple. And here­vpon the Euangelist sayeth, that that which the Prophet had spo­ken of was accomplished, y^t the thirtie pence which the children of Israell valued God at, might bee bestowed vpon a potters yarde. 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, because it is a speciall grace whiche God be­stoweth vpon his chosen, whenas hee toucheth them by his holy spirit, and although they fal, yet lifteth he them vp agayne, yea & though they stray lyke wandring shéepe, yet gathereth he them to­gether agayne, and giueth them his hand to bring them to y^e fould. For wee sée how Iudas was cleane rased out from amongst the number of Gods Children, and therfore it was méete his condem­nation should bee séene and layde wide open before the face of the whole worlde. And so let vs learne (as we haue already said) alto­gether to acknowledge the inestimable goodnesse of our God. For as he hath declared his loue vnto mankynde, when hee spared not his onely begotten sonne, but put him to death for sinners: 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, and causeth vs to grone, that wee might bee brought vnto him by true repentaunce.

Wherefore, the entraunce whiche wee haue to come vnto our Lorde Iesus Christe, commeth not from our selues, but because that God gouerneth vs, & pleaseth to shew his choice. Now, these circumstaunces are greatly to be noted: wee sée that Iudas who was one of our Lorde Iesus Christ his Disciples, wrought myra­cles in his name: and yet what became of him? let vs learne care­fully to feare and walke, and submit our selues wholye vnto our God: & beséeche him, not to suffer vs so shamefully to fall, as dyd this miserable man. 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: not with such repentaunce as Iudas dyd, but with a true and right confession. For, the wicked as it is said by the prophets Ieremiah and Ezechiel, will laugh God to skorne as much as is possible: because they take pleasure, & glory in their [Page 49] sinns, and in the end become lyke shameles whores. But yet God at the last maketh them to féele their sinnes, and so terrifieth them as that they chafe and cry out alas: neuerthelesse, they doe not thus of any hope they haue neither doe they present them selues before God: But are rather pushed forward with a fury: and flye from him as farre they can, and woulde bee glad to pluck him out of his thorne by the eares. For there is no speaking to thē, because they are angry, and rebelliously whet their téeth against him. Howbeit we must be brought to another kinde of repentaunce: whiche is, we must not become like wilde and sauage beastes, séeing we can­not escape the hande and heauy iudgement of God: but let vs con­fesse our sinne, and abhorre it, and stil draw néere vnto God, with out enforcement: and worship him willingly, & confesse y^e we are worthy of destruction: but yet let vs be assured, that although we are guilty of an hundred thousand deathes, that hee will alwayes haue compassion on vs, for we sée how Peter repented. 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. And this is a very notable thing to consider: because we sée that a great number, and almost all men doo flatter themselues: for they thinke, that if they haue in worde acknowledged their offences, be they neuer so haynous, that they are cleane discharged of them, as if their mouthes were fully cleansed. Agayne if a man be earnest with them, they think they are offered great wronge. 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: as if God were a yong child who would be appeased w^t a smiling & dissembling coū ­tenance, ful of leasing & hipocrysy. Howbeit this is our cōmon mā ­ner, for we would appease god we know not how: euē as it is said with such a repentance as Iudas repēted. Wherfore, let vs feare and tremble when God giueth vs warning, & causeth vs to féele our sins, & not stay altogether vpon it: for y^t is no true repentance: but this is the true triall by which we must know whether we be true penitent sinners or not: 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, he wil do whenas we shal condem our selues: for whsoeuer shal be his own iudge, & condēne himself before God, & before Angels, & men, y^e man I say, shall bée iustified & pardoned, because hee desyreth none other thing but to [Page] haue God mercyfull vnto him. This then is the summe and effect of that which we are héere to obserue. Now, Iudas must néedes make this confession, because the priests might be so much y^e more without excuse. The Euangelist likewise maketh this recital, that we might the better behold how Satan had blinded al these re­probates: and that euery of vs might looke narowly into himselfe. And when God setteth before vs such exampels of his yre & ven­geance, and (to be short) that we, like men betwitched, and voyd of sence & reason, become so beastly, as to throw our selues headlonge into an hellishe furie: 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. But by the way let vs beware that we fight not agaynst our own consciences, as the priestes did: for as many as so harden them­selues against God, shal in the end fall into such a reprobate sence, as that they shall be cleane without all reason: for, after they haue once so excéeded against GOD, they will also bee past all shame before men. For it is good reason that the whole worlde should sée their beastlinesse, and y^t there shamlesnes should be so knowne, as that euery man might abhorre their villanie. 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. Indéede, they sayde it was not lawfull to put it into the treasury, because it was the price of blood. 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, but it is all to mock God: For they neuer come perfectly and soundly vnto him. For, what is this to say, ho, surely we wyll neuer put this siluer amongst the holye offerings, because it is the price of blood. Now, I pray you tel mée, from whence came this siluer? truly, we know this, that y^e priests liued vpon the offerings of the temple: as at this day, they whiche in popery, are called prelats and churchmen, glottonously consume the offrings, and neuer care to what vse they put them. 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: & now they make a doubt to put y^t siluer againe into the Trea­surie. But by your leaue, they thrust back Iudas as it were after a scoffing maner, & as if they should haue sayd, now sir, this villaine [Page 50] hath betraied his maister, & it is no matter to vs whether he hath done well or yll: 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. As who should say, that they had sa­tisfied God well enough, & that hee coulde desire no more at their handes, although they had offended in that thing which they dyd. Thus we sée, y^t hypocrits will be sure to haue wherewith to make satisfaction, and so thinke by this meane to buy out them selues: howbeit these are but childish toyes. Neuerthelesse, let vs vnder­stand, that this thing is set downe vnto vs, y^t we might know, that when we haue fallen, we should acknowledge our falts indéede, and not goe about the bush this way and that way, but wholy and fréely condemn our selues, & this is it, which we are héere shewed. 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, and let vs more and more make a good tryall to condemne all our sins, & confesse thē truly. Moreouer, we sée also how god ouerthroweth the opinion of hypocrits, so that in the end they are cleane put by, their pretended purpose. For, the priests woulde gladly haue blotted out their offence, that it might neuer haue come in questiō againe: and this was their pretence, whenas they bought a field to bury straungers in But God turned all quite and cleane against their meaning: for the Field was to be called the bloodye, & mur­thering field, euerlastingly to remaine in the mouthes of men, wo­men and children: 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. And who were they that dyd it? Forsooth, euen the priestes and heads of the people.

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. And héere wee sée the reason why wee haue saide, that we ought so much the more aduisedlye to come vnto God, & lay open our sinnes, which is to this ende, y^t it would please him to [Page] bury thē euen in the sight of himself, of his Angels, and of the whol world, whenas we, for our partes haue thus acknowledged them. And in the end, the Euāgelist alledgeth one place out of y^e prophet, to shew, that this is not only recited because of Iudas sin, & of the diuelish obstinacie of the priests, but for the condemnatiō of all the people in generall. For there it is said, that that which was writ­ten by the Prophete was accomplished, That God was valued at thirtie péeces of siluer,Zach. 11.13 & the same was cast into the Potters fielde, now Zachariah, out of whom this place is taken, compareth our Lord Iesus vnto a shepheard, & 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, if it could haue byn con­tented to haue byn guyded by the hand of God. And could they de­sire any thing more? Now to prooue that this is true, I pray you what great ioy & felicity could we haue, 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, whenas this wand is spoken of, and not of a staffe to lay on them and vtterly to bruise them, but to guide & gouerne the shéepe peaceably which were tra­ctable & teacheable. 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: For after so horrible an ouerthrow as was before, he gathered the peo­ple together, that he might peaceably gouerne them vnder his hād. But in the end they dealt so vnthankfully with him, as y^t he could not choose but cléerely forsake them. 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 there he spake after the maner of men. Well, goe to now, dispatch me at once, & pay me, that I were gone And thervpon they brought him thirtie péeces of siluer. 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 Tē ­ple. 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.

And after this sorte, deale the Papistes at this daye, for when they haue made a great number of whim whames, and glorious deuo­tions, they by & by think that God is as a man would say greatly behoulden to them. Now, God sayeth for all this, that they are but apish toyes. For, sayeth he, what haue I got by you? yée sée wel enough that I haue but a Shepheardes paye, and yée think I am bound vnto you for it. Tush, tushe, it is nothing so, for I haue no néede of it: goe your wayes and cast it into the Potters house, & fill vp your holes and cranies therewith: go your waies I forgiue you, and bestow it on your Potters clay. 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, and wil rydde my hands clear­ly of it: and think not y^t I wyll be contented in bringing me héere as it were trifles for pay: 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. 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.

Wherefore it must néedes be that this place should be veryfied by a visible manner, and that Iesus Christ shoulde bee valued at thirtie pence onely, that is to saye,1 Tim. 3.16. the people very vnthankfullye dealt with him▪ whom God had appoynted to bee the euerlastinge Shepheard of this people. And this is most certaine, that because the people could not abide that God shoulde bee their Gouernour, yet our Lorde Iesus hath alwaies played the office of a mediator, although he neuer shewed him selfe in our humane nature. 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 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, as to gréeue his spirit through our rebellious and vnthankful dealing, and not pay him (as we saye) with nifles and trifles, but let vs take him for our God and Kinge, since he hath pleased so to vouchsafe it, and consecrate our selues vnto him all the dayes of our lyfe, and not pay hym with counterfet coyne, but yéelde vnto him both our bodies and soules. For it is good reason that wee should yéelde vnto him all gouernment ouer vs, and we to be only [Page] his, séeing he séeketh onely our saluation. Now to conclude it is sayd that when our Lorde Iesus was brought before Pylate hee made no answer, 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. 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,Isai. 45.23. before the heauenly Iudge. For we know that we cannot goe from that which is spoken of, by y^e Prophet Isaiah, y^t euery knée must bowe before the maiestie of God. 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, but must needes be enforced to say, that we are wor­thy to be condemned an hundred thousand times. And although we haue lyued but one yeare, yet haue we committed an hundred thousand faults, which deserue euerlasting condemnation, and is so engraued in our hartes as that we cannot denie it. 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, 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. 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, for the receiuing of vs, so that we should neuer néede to feare couragiously to come before his tribunal seat, because we are sure that he wyll haue mercy vpon vs. Moreouer, we know y^t Iesus Christ hath power, authoritie, & dominion to be Iudge ouer the whole world: and y^t when Pylate had thus condē ­ned him, it was to this end that we might bouldly come vnto him, because we know, that he shall come to be our Iudge. And againe, that we might vnderstand, because he held his peace, that his mea­ning was to abide to be condemned for vs, and not answere for his iustification, since hee knewe hee must bee condemned for our sakes. 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, [Page 52] and were ouercome: for otherwise hee could not haue performed the office of a Mediator, without he had bene condemned, and con­fessed that he was worthy to dye for our cause. And this is the meaning why our Lorde Iesus Christ held his peace, that wee might with open mouth call vpon God, and beséech him of pardon for all our sins and transgressions.

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. And although they be great and gréeuous, yet that hee would not suffer vs to be desperately shut out, but to bee alwayes subiect & runne vnto him. 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, 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 y^t we folow not the war of destruction from the which he hath pulled vs, but walke in that good way, wherinto hee hath brought vs. Let vs also beséeche him so to continue vs in it, as that we prouoke not his heauy wrath against vs, and therby forsake vs for being any longer our Shepherd: But to defend vs with his fa­vour and grace, and offer vp such sacryfices vnto him, as that wee might know that he hath not lost his labour in gouerninge of vs, but that we might answere his holy calling. And for somuch as it hath pleased him to draw vs vnto him, and ch [...]se vs for his people, and enheritance although we are no waye able to satisfie the hun­dreth part of our duty, 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, 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, but vp on all people and nations of the worlde. &c.

The fyfth Sermon of the passion.

WEe haue héere before alreadie séene, that our Lord Iesus so willingly of­fered himselfe to be made a sheriffee, for the repairing and blot [...]ing out of our iniquities through his obedience, as that hée was verie wel contented to be cōdemned. And here we sée why it is saide, that he answered to none of the accusations that were brought a­gainst him. 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. Which thing was not done,Isaiah. 53.7. 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, and that also in sinnes are taken away by reason of the perfection thee was found to be in our Lord Iesus Christ. 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 taken before him to be righteous, to wit, when he would make no reply for the setting foorth of his purenes of life. Now, in verie déede a man would at the first sight, thinke it [Page] verie straunge that he held his peace, & yet saide, that he was King of the Iewes: For these things séeme to be cleane contrary. How­beit,Ioh. 6.15. S. Iohn goeth on further, and saith that hée declared, that his kingdome was not of this world: 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 all this agreeth verie well together: For it must néedes be that our Lord Iesus should shewe him selfe to bée the King of the Iewes, and the Sonne of God also: without yee would haue denied the Prophecies; howbeit hée did not this to ac­quit himself: but choose rather to hold his peace, and vse few words because he would be condemned. We haue then here to note, that when we heare the silence of Iesus Christ spokē of, it was, 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. S. Paul saith that he made a good confession before Pontius Pylate.1. Tim. 6.13. For if our Lord Iesus would haue stood to his defence, the Iudge was alreadie persuaded of his innocency. And so by his speaking he might haue had the day. And this was it that made Pylate so to wonder: and yet our Lorde Iesus was contented [...]o vn [...]nesse as much as God had enioyned him to do: 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 [...]. 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: which was a thing to moue the Gouernor being a Pagan, whom the Emperour had sent thither to wrath. In deed this is very certaine, that our Lord Iesus shewed himself to be a king,Iohn. 6.15. but yet no earthly Prince: for we sée, that whē the Iewes would haue crowned him, he with­drew himselfe and hid him in a mountaine: 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. For be that came to call vs all to y^e king­dome of heauen and to make vs partakers therof, meant not to a­bolish earthly kingdoms, séeing they are vpholden by him, and his power. And therfore it was not méet that the Gospell should carry with it any such blame, as that Iesus Christ was come to vsurpe any worldly power, or authoritie. And héere we sée why he namely [Page 54] saieth vnto Pylate that his kingdome was not of this world. And to say the trueth, what were it, and if the kingdom of Iesus Christ were earthly. For what should we get by putting our trust in him,1. Cor. 15.19. when as we sée our estate to be so miserable in the worlde. Truely the very Infidels are in better case then we, considering the afflicti­ons which we must abide. In déede it is true that God sendeth his scourges ouer the face of the whole earth; 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 yet for al this, we shal alwayes be more roughly handled: For God must first begin, to chastise his owne house and Church. And ther­fore, if our Lord Iesus had béen an earthly King, it shoulde séeme that we were méere straungers vnto him.

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, yet shoulde our life bée but a shadowe, and our fe­licitie verie short, and transitorie. 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. Thus we sée, that the kingdome of Iesus Christ is euerlasting, because it consisteth not of any thing in this corrupt worlde. 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: for they are euē so many helps to our saluati­on, as Paule witnesseth.Rom. 8.28. And when the worlde shall despise and mocke vs, & we suffer many slanders, abide hunger, 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, as if hée chocked vs by the thinne, and saide, Looke vp a soft, and set not your mindes vpon these worldly matters. This then is the summe which wée are héere to obserue. 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 that whosoeuer woulde haue any good taste, shoulde stay him selfe vpon his worde. 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.

For if this had béen a light saying, hee would haue passed it ouer lightly: 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, and apply our mindes to this doctrine: this was, to make vs forsake the world and all the creatures thereof, that wée might come to this heauenly King, 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 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: to the end we might herevpon conclude, that whensoeuer we shall giue diligent eare vnto his worde, that it shall not be in vaine: because this is a certaine & resolute conclusiō, that whatsoeuer he had giuen them the choyse either of Iesus, or Barabbas, who (as S. Iohn saith) was a théefe:Iohn. 18.40. and the other Euangelistes say, that he was a noto­rious naughtie man, both a murtherer, and a sower of sedition and trouble in the Towne. Now, this was a detestable pestelence of al others: and yet the people cryed out, Let vs haue Barabbas, and let him be pardoned, and Iesus Christ crucified. By this custome of letting loose a prisoner at Easter, we sée with what foolish deuoti­ons men are carried. For they thought the feast to be so muche the more honourable, in the loosing of a prisoner, and that they did God great seruice: and yet all was verie abhominable: For it is saide, That he that iustifieth the wicked,Prou. 17.15. & he that condemneth the iust, 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: For when he armeth them with his sword, he saieth not, do as you thinke good your selues. 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, but would haue them rather be gen­tle and pitifull. Yet must they punish wickednesse, for God so com­maundeth them. But what do we men? Forsooth, we think we ho­nour the feast of Easter, when as we offende God, and manifest­ly transgresse his worde. 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.

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. And here we sée what ariseth vpon this kinde of cu­stome, to wit, that we make lawes accordingly at this day: so that whatsoeuer is receiued for a common order, séemeth to be lawfull. And yet howsoeuer it séemeth to vs, God vtterly condemneth it. Nowe, wee sée what abuse hath come heerein, which is this, that this corruptiō hath made Barabbas to be preferred before y^e sonne of God. A man here would at the first sight thinke it very straunge that our Lord Iesus should be thus lightly estéemed of, and a théefe and murderer greatlier priuiledged then he: that he, shoulde finde such fauour & grace amongst men, & Iesus Christ to be so shame­fully & slanderously handled. 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. The death of the crosse was but as a punishment for théeues: & it was not onely, as at this day the gallowes should be, but it was as if he should haue abidden the whéele. Was it not then enough, that after Iesus Christ had béen buffeted, & spetted on, & brought euen downe to the pitte of hell, but that he must in comparison be shewed to be accursed of al y^e world? For, if we should iudge of it according to natural reasō, & looke vp­on the outward shew, surely we should be cōfounded, but we must lift vp the eies of faith a great deale higher, & come vnto that which before we haue said: to wit, that all this was gouerned by y^e counsel of God And therfore let vs not stand vpon that which the people, & Pylate did, but let vs behold y^e vnchangeable decrée of God: which is, y^t for the better humbling of vs, his wil was to haue his Sonne so shamefully to be cast down, yea to be cast vnder the féete of al the malefactors of the world: béeing crucified betwéene two théeues, as hereafter shalbe seene. We sée thē what it is for vs to obserue, whē it is here said that Barabbas must be let lose, 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: but it was by a deuilish meane, to wit, by buffeting of him (which they then called punishing) & would haue let him gone, 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. Now, if our Lord Iesus had bin thus deliuered, what had become of the Gospell, and of the saluation of [Page] the world? For this correction which Pylate, brought him to, was a signe and token of dishonestie for euer, as if the Gospell had béen a wicked doctrine, considering, that the Iudge of the countrie con­demned it: and the person of our Lord Iesus Christ was clearely refused. And yet, had we all bin lost, because there was none other meane to recōcile vs vnto God, but by the death of his onely sonne. And thus we sée that the death of our Lord Iesus, was the very o­pen way vnto life. So then, we sée that the Deuill did the best hée could not to haue our Lord Iesus to dye: and yet who clapped, the Priestes & their like, vpon the backes to pursue Iesus Christ vnto death, but the Deuil himselfe? This is very true. for hée bewitched them: & as we sée that God sendeth the spirit of trouble & madnesse vpon all the vngodly, so that they are one against an other: euen as the waues of the Sea beate one an other: euen so was the Deuill carried, when as on the one side, he went about to abolish the me­mory of our Lorde Iesus Christ, & besides, on the other side, meant to hinder the redemption of mankinde. But God so handled y^e mat­ter, as that the verie mouth of the Iudge shoulde beare witnesse of the innocency of his sonne: & yet for all y^t hée hath promised he will perfourme. And therfore when Dauid would strengthen him selfe against all temptatiōs,Psal. 12. he saith that the word of God was like vn­to siluer which had béen seuen times purified in the fyre. Euen so, as oftentimes as we doubt of y^e promises of our lord Iesus Christ, and shal be troubled and gréeued (as that is the subtletie of Satan, to make vs loath our selues, & 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: 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, because he will without all doubt performe them. And thus much we haue in summe to consider of. 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, but after a despightful & scornfull manner: which is at this day, a vice that reigneth in many. For when wée speak of the truth of God, we mean the doctrine of the Gospel: And S. Paul also so calleth it,Ephe. 1.13. to y^e end we might make a differēce therof frō all other knowledge. In very déed if any thing be told vs which hath bin done, y^t is a truth: But whē God calleth vs vnto him, and [Page 56] would draw vs from this worlde, that we might come to the hea­uēly life, this truth ought to be set in the highest degrée, 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. 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, and doe you thinke we knowe not the Gospel, nor any thing els. But they wil al be ashamed whenas they shalbe tolde that the truth of the Gospel hath béen buried, and that they ought to looke more nar­rowly vnto it: Now héerevpon we heare wel enough howe they scoffe and iest. And euen so fared it with Pylate. For because the Emperour had sent him to be his Lieutenant in the Countrey of Iudea, hée thought hée had greate wrong done him, when a man spake of a truth which he knew not of. 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, and doe represent the person of the Emperour? Thus wée sée the meaning of Pylate, which is, hée proudely swelled like a Toade, and woulde not bée so taken, as to bée once thought, that hée was not able to discerne betwéene good and bad.

And indéede, we sée that hée tarried not to heare what our Lord Iesus woulde say, but caste out these despitefull woordes, and wente his way. 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, and to become teachea­ble, as if they were wise enough, yet let not vs geue ouer submit­ting of our selues vnto his obedience, but accept of that which our Lorde sheweth and setteth before vs: because wée knowe that the truth wil not grow vp in our mindes, by reason they are ful of va­nitie and leasinges, and we plunged ouer heade and eares in darke­nesse, vntil such time as God draweth vs out of it.

And therfore, let vs vnderstād y^t the truth farre passeth our minds and powers, and that GOD muste bée our Maister, to bring vs vnto it: & wée also very young and féeble, to receiue y^t which hée sheweth vs: and let vs holde this trueth for so precious a Iewell, [Page] as that when wée haue compassed both heauen and earth, & thinke wée haue learned all, that it is all but smoke, and wil sléete away, 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. 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 cō ­dēne Iesus Christ, because she had byn troubled with many things in her dreames▪ of him. No doubt of it, it was y^e wil of God, diuers wayes, to testify of his innocencie: 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. 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 y^t the Scripture should be fulfilled. But it must also néeds fal out y^t our Lord Iesus must be proued a iust & an innocēt man, y^t we might y^e better vnderstand that he was condēned for our sakes, of which condēnation we were guilty: & that whēsoeuer we heare of the death and passion of our Lord Iesus Christ, wée shoulde con­tinually remember our sinnes and iniquities. Hereupon it is said, That Pilate desired to let loose our Lorde Iesus: For although he had the chiefest authority, without controlmēt, yet because he was in a strange countrey, and amongst a mutinous companie, yea, & had a garrison in the towne, the sedition troubled him. 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. 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. For his meaning was that hée should die, y^t he might be y^e sacrifice, w^c should be offered for our saluatiō & redēption. God hath but one only & plain wil & meaning, but it is wonderful to vs, & his procéedings are so strange, that we must be faine to cast down our eyes, and yet confesse that our Lord Iesus hath suffered, but not as mē would, but because y^t we should haue such a pawne of y^e infinite loue of God, & that our Lorde Iesus Christ might declare it, wherby he might shew how precious & déer y^t saluatiō of our soules are to him, & therfore let vs wel cōsider of al these thinges. Moreouer, in the end Iohn saith, That although Iesus Christ was scourged, yet that the people strayned them­selues, [Page 57] to cry out the lowder, to haue him put to death. Thē Pilat rehearsed againe, that he heard that Iesus was the sonne of God: which were the wordes that touched him, and was more a fearde of that, then he was before. 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. Now, we sée heere why the Iewes brought in, such an accusation against our Lord Iesus Christ.

In very déede, the offence whiche might the rather moue the Gouernour of the Country, was, because hee tooke vpon him a kingdome: 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. And that, they reserued for their priuiledge, to the ende they might not reason about religion. 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. And thereupon they saide, hee hath made him selfe the Sonne of God, and therefore hath he blasphemed. It is true, that if our Lorde Iesus had not bene the redéemer of the world, hee had bene worthy to haue dyed, for callinge of him selfe the onely Sonne of God: For we are all the Children of God, séeing hée hath adopted vs by his grace, and this is the common vaine, and phrase of the holy scripture. And they which haue receiued any special grace, as Princes, and magistrates, are called the Sonnes of God another way.

Wherefore, by a farre greater reason, may Iesus Christ,Psal. 82. [...]. who was perfectly anoynted with the graces and vertues of the holy Ghost, very well be called the Sonne of God. 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 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, because they knew not that he which should be the redéemer, should be manifested, to be the liuing God. 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.

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: they speake it not because they are able to proue it, but the most doltish of them are carried with such a rage, as that they wyll (forsooth) he zealous, of the honour of God, and yet know why nor wherefore. Moreouer, they must enquire whether Iesus Christ was the Mes­sias, or not: howbeit the Iewes refused him without asking any question.

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. For we may vtter whoat wordes, but they shall be but so many of Satan his rages, if we speake not like the Schollers of God: because hee is the onely competent Iudge, and reserueth this office to himselfe, to shewe vs, what his wyll is. Seing then it is so, let vs follow the word of God simplye, and bee quiet: and let our zeale be ruled by it, & this is it which we are to obserue in the first place. But when it is saide, That Pylate was more afearde then hee was before, when hee hearde the Sonne of God spoken of: heere we sée in the person of a wretched pagan, that a little séede of religion moued and pricked him, and so solycited his conscience as that he knewe not which way to turne him. 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: and yet the name of God moued Pontius Pilate, and engendred in him a meruelous feare. What then shall we do whenas we shal become lyke vnto brute beastes. 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, beholde what God sheweth vs, and alleadge his worde, and allow of that which they refuse, they care not, 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: For thus they please them selues we are at a good poynt (say they) and so it shall be: It is euen so, yet looke vpon Pilate, who neuer had heard a word of the doctrine of God, yea he cōtemned the law [Page 58] so that what soeuer the Iewes dyd, he thought it to be but a fonde deuised thing, and worshipped his Idols: yet the name of GOD touched him, and hee conteined himselfe thereby, whenas hée hard it spoken of. And did hée this for any Maiestie or pompe that he sée to bee in Christe Iesus? No, 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, so long as they followe their accustomed maner of life, so that there can bee nothing wrong from them, although a man doe not onely talke vnto them of the name of God, and speake as it were sometimes glaunsingly, 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, nor yet giue any diligent attendance ther­to, must it not néedes bée, but that the Diuell hath altogether pos­sessed them, and giue vs to vnderstande that they are very mon­sters, who haue quite giuen ouer all the séede of Religion, and ob­stinately set themselues against God, in dispite of nature? And this is it which we haue to consider of. Nowe howeuer it is, wée on the contrary part also sée, that whatsoeuer feare wée haue, 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. For how did Pilate feare God, wee sée that it stande him not, but shewed so great crueltie, 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 that they shall at some­tymes bee made to stoupe: But yet they newe gi [...]e ouer [...]ting vp of their hornes, quickely forgetting themselues,Exo. 8.8.28. &. 9.17. & 10.17. & Ex. 8.19. and dulling theyr consciences to doe wickedly. For wée sée that Pharao was many times put in feare, when as hée saide, I beséech thée pray vn­to God for me, And when he sée the wo [...]de of God so apparantly Surely, quoth hée, this is the finger of GOD, and I muste needes submit my selfe vnto him. But within a while after hée became worse, then euer hee was, euen so fared it with Pilate. Nowe, this is to admonishe vs, that wee make not accompt of the feare of GOD, as of a blaste of winde, but let it bee strongly rooted in our hearts. For how did Pilate feare God, For­sooth it was such a feare as made him only to be more inexcusable. [Page] And here wee may sée why God awakeneth the cōsciences of those that are a sléepe, and would vtterly cast of the yoke, which brin­geth them to a more narrow consideration of themselues, so that they shalbe made, spite of their téethes, to acknowledge their mise­ries, and féele their sinnes, although they woulde walter them­selues asléepe in them. 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. But anon after, they let slippe the Reine, and runne at randon, without any stay: as héere wée sée Pilate did. At the beginning hée was greatly afearde, but soone after hée returned to his olde byas againe. For thus he saide to Iesus, Knowest not thou that I haue power to loose, and condemne thee? Let vs héere in the first place note, that if he had béene a théefe, yet could not he once remoue his finger, with­out God had giuen him power. Howe then durst Pilate warrant himselfe such an outragious licence, to condemne and pardon as pleased him. And surely it were much better to set at libertie all Théeues, to robbe and spoyle in the woods, then to set men in so honorable a place. who take pleasure and delight in their authori­tie, and neuer haue any care of conscience, but bring the whole worlde vnto confusion.

Nowe, wée sée héere (as I haue said) that Pilate his feare neuer tooke déepe roote in him, but was onely a puft of winde. Where­fore let vs learne to haue asure and constant feare of God, that we may walk in his obedience, and valiantly fight against whatsoe­uer might put vs by, and alwayes thus restraine our selues, 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. Let vs also be­sides consider, that the glory which Pilate attributed to himselfe, is notwithstanding turned to his great shame. For his enimies coulde neuer speake worse of him then for this: to wit, that hee woulde be taken to be a man of no discretion to discerne betwixte good and bad: and yet hée boasted himselfe of it. 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: and God so giueth them ouer into a re­probate sence, as that they bragge of their iniquities, that they [Page 59] might become detestable both in heauen and earth. What is there then for vs to doe? Forsooth, let vs learne to glory in that which is good, and haue an eye to doe the thing that is lawefull. For they which glory in their mightinesse, and in their authoritie, without doubt doe prouoke the Lorde to anger, because they haue many times gotten their riches and credit by vnlawfull meanes, as by rioting, crueltie, and all kindes of extortion. Wherfore when they glory héerein, it is as it were to set them selues against the Lord. For he that hath gotten euery way by spoyle, will say I am wealthie: and sée, he wil say, I haue gotten, whenas he hath sucked the blood of the poore out of them. But howe? Surely, by deceipt and wicked practises, in robbing the one, and glutting the other. Another man, through abition, and vnlawful meanes, is aduaunced to some honor, and héerevpon forsooth, this man would bée greatly feared. 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. True it is, that although there bée valure in vs, yet is it not lawfull to vsurpe the commendation which God reserueth to himself, and for the which wée ought to honor him, because, all that we haue commeth of his frée gifte. Wherefore, wée must not without doubt, glory in our selues, as if that which God giueth vs apperteined vnto vs: But, I say, our glory shoulde be onely in this, that it hath pleased God to adopt vs for his children, and hath giuen vs his grace to walke in his feare, and power also to abstaine from euill. And héerin, ought to be all our glory. And besides, if wée bée of no reputation in the worlde, let vs beséeche him to graunt vs pacience, and ra­ther desire to liue in this estate, then to bée exalted, and yet to re­ioyce and bée glad, but not as the worldlinges doe, who, make thē ­selues such sporte, as that there is nothing that is able to holde them in. 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 set our selues against whatsoeuer hée misliketh of, although the worlde and all such as commit tyranny, and excéede in doeing wickedly, reioyce in it. 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. 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 that the people made a greater stirre, hee washed his handes, and saide, I am innocent of the blood of this man. Wée haue already saide, that our Lorde Iesus muste bée founde innocent, euen by the Testimonie of the iudges owne mouth. 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. But wée must eftsoones ac­knowledge that Iesus Christe was not onely innocent, but was also the fountaine of all holinesse and perfection. Why then was he condemned?Iohn. 1.29. 1. Pet. 1.19. Galat. 3.13. it shoulde séeme that héere are two diuers and sun­dry thinges. For, it is saide, that hée is the vnspotted Lambe of God. And because hee was the Lambe of God, it was méete that hee shoulde bée condemned as a Sacrifice. This worde, Lambe, importeth that hée must bée offered vp. And what is it that the law calleth Sacrifices? Forsooth, it is sinnes, and curses. 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. Thus wée sée in what qualitie and state hée was condemned: be­cause GOD had established, that hée shoulde bee as it were the Lambe, which shoulde be offered for a Sacrifice. 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, vntyll the time wée knowe Iesus Christe to bée the myrror of all perfection, and enter into the tryall and examining of our sinnes, and bée displeased with them, and condemned, and we should haue béene, had he not deliuered and fréed vs. Nowe, when Pilate had taken the Bason and washed his hands, that was ouer trifling a a Ceremony and a very foolish fashion: as though he coulde haue discharged himself before God for it: Howbeit, when he attempted to appease the rage of the people, that was not to make his ex­cuse vnto God, For, he protested not before God, that he was inno­cent: but said only to the people, looke well to your selues my mai­sters: For, as for my selfe I am innocent. As if hée shoulde haue said, it is you that inforce mée to doe this. But all this (as I haue said) wil not excuse him. Neither did he the duetie of a Iudge: For he shoulde haue chosen rather to die an hundred times, then to haue declined from the doing of his duetie, whenas he sée such [Page 60] 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. But when he saw the people in this heat, he was contented to be carried as pleased them. Notwithstanding, he must, in spite of his bearde, be a witnesse of the innocency of Iesus Christe, euen for the iustifiyng of him by his owne mouth. And yet he would néedes condemne him, howbeit therein lyeth al our comfort: 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. 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. And thus wée see whereunto wée must trust. Yet for all this, we héere what the Iewes say: 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. Now they were Gods inheritance, and the very elect and chosen amongest all the nations of the earth, 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 héere we sée how they were deproued of al the benefites which God had before distributed vnto them, because they came of the seede of Abraham: 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, as before he had also de­clared▪ For thus it is saide,Mat. 23.3 [...] It must néedes be that your iniquitie must be great, and y^t 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 you might sée that you haue béen alwaies murderers of the Prophets, and by that meane haue wa [...]ed against God and his worde. Thus we sée that the blood of our Lorde Iesus, which shoulde bee the saluation of the whole worlde, but specially of the Iewes, because the first begot­ten, apperteineth to them, hath cryed for vengeance against them. 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: that is to say, y^t we myght be wa­shed & cleansed of thē, whēas we sée our selues, by reasō of our sins, to be abominable in y^e sight of god, vntil such time as we be washed: [Page] and let vs suffer the blood which hath béene shed for our redempti­on, to light vpon vs, 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,1. Pet. 1.2. which y^e Iewes lost through their vnthankfulnes, and prouoked him more and more to wrath. 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, but by faith, and beséeche the Lorde, that wee may not receiue this washing in vaine: but that wée may from day to day haue all our spots wyped away. 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, vntil such time as wée are come vnto his kingdome, where we shalbe discharged of all the corruptions of our sinnes.

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, 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. And that wee may come with suche repentance, as may obteine mercy at his handes: and that, not onely for a day, but that it may also continue with vs both in life and death. And in the meane while that wée myght bée so renued by his holy spirite, as y^t wée might perseuer in seruing and glorifiyng of him as he is worthie, and wholy cléene vnto our Lorde Iesus Christe: that since hée died, and is rysen againe, wee might liue and die in him, & 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.

The sixt Sermon of the Passion.

AS concerning the matter which before we haue handeled, we must yet a great deale better consider, that the kingdom of our Lorde Iesus Christe is not of this worlde. For wée sée that he was shamefully dealt withall and made a very iesting stocke: and in stéede of a kingly Diademe, hée had a crowne of thorne: in stéede of a Scepter a Réed, and besides, whatsoeuer shame might bée deuised against a man, it was done to him. And therefore if we shal let our senses stay 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 so consequently from all hope of saluation. But wée must looke vpō the spiritual kingdom, wher­of mention hath héere before ben made, by faith: and then conclude, That although wée make a iest at the kingdome of our Lorde Ie­sus Christe, yet doth God and the Angelles estéeme of it according to the worthinesse thereof. Yea and we are to call to minde, that the sonne of God was after that sort entreated, in his owne person, to the end hée might take vpon him all the rebuke & shame, which wée iustly had deserued. For, how can wée come before the Maie­stie of God, so long as we are defiled with sinne and iniquitie? But because our Lorde Iesus was contented to haue his face spet on, to bée buffetted, and abide all reproche, sée howe wée at this day [Page 62] are acknowledged and allowed to [...]e the children of God▪ and here­in standeth all our trust and confidence. We haue moreouer conti­nually to consider, that GOD will cause vs a little better to féele our sinnes and iniquities, to the end wée might abhorre and dete [...] them, when as wée sée, that the Sonne of God must repayre and amende them, and suffered so muche, to purchase vs grace and pardon, and the heauenly father also, not to spare him, for the doyng of it. Thus, when we sée that our sinnes were such as wrought so great a confusion and shame to the Sonne of God, we ought to be humbled, and be altogether ashamed of our selues, yet notwithstanding, we must take a good heart vnto vs, and be so ful­ly assured as not once to doubt when we shal come before the Ma­iestie of God, that our Lord Iesus Christ hath purchased our par­don, seing he was cōtented, for our cause, to be so lightly regarded. For by this mean, he hath gottē vs glory & worship euē before God & his Angels. 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: 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: Wherefore they called the name of this place Golgotha, because that many malefactors [...] there punished, & there their heades remayned. And here we are to remember the saying of the Apostle in his Epistle to the Hebrues,Heb. 13.11. That our Lorde Iesus Christ was led out of the Towne as the burnt offrings were woont to be, whose blood was carries into the Sanctuarie for the wyping away of the sinnes of the people▪ Now, it was saide, that that sacrifice was as a man w [...]d say, accursed: and therfore it was méete it should be carried a great way of.

Thus we sée, that the sonne of God would take vpon him this state and condition, that we might in very [...] to that God hath now fréed and pardoned vs; For we are woorthie that GOD should geue vs ouer, and powre vpō vs his h [...]rrible [...], so lōg as he séeth what we are. Wherfore, there is now other way for vs to obtaine pardō, but to come vnto our Lord Iesus Christ, & re­ceiue al our succor from him, because he discharged vs of a greate burden, whenas hee woulde as it were, be [...]e accused and [Page] abhorred for our sakes that we might finde fauour before God, and so obey his holy will. For, although Pylate his Iudge, had often­times iustified him, yet for al that must he take vpon him in his owne person, al whatsoeuer was requisite for our redemption, for hée was our pledge and surety, and therefore must wholly answers for vs. So then, whē we haue vnderstood that our Lord Iesus was thus cast of, as one not worthy to be accōpted amongst y^e felowship of men, yea, euen so stinking, as that he could not be abidden: whē we sée al this, I say, let vs learne to follow him, & forsake y^e world, as here in this place we are exhorted. And if it so fall out, that wée must néeds be made iesting stockes, and bée cut of as rotten mem­bers, and bée abhorred and detested. Let vs paciently abide al this geare, and not sée it, vntill such time as that day commeth wher­in our sorowes shalbée turned into ioy, & God shal wype away the teares from our eyes, and that the thing which is nowe thought to bée, as shameful, shall then bée wholly turned to honour and glory. For without al doubt, looke whatsoeuer wée suffer for the name of Iesus Christ, is more honorable before God, then all the pompes and glittering shewes of this worlde. And this is it which wée are to consider of in this place. Nowe the Euangelist goeth on and saieth, that they which passed by, mocked our Lord Iesus, but especially the Priestes, the Scribes, and such like. And what was the matter I beséeche you? Forsooth thus they saide: If hee bee the Sonne of GOD, let him come downe and saue himselfe for hée hath saued others, and if hée bée the king of Israel, let him nowe shewe himselfe so. Héere wée sée howe terrible blinde these wretched people were, whom Satan had so possessed as that they had neither féeling nor yet discretion. Wée sée also the Priestes, who shoulde haue béene the Angels or messengers of GOD: for hée had appoynted them for that purpose,Malach. to the ende his worde and will, might be knowen from their mouthes. VVee sée likewise the Scribes, who were acquainted with the lawe, and yet by thin­king to make our Lorde Iesus no bodie, declared that they troade vnder foote the Holie Scripture, al the Religion where­of they so much bragged. For when the Messias was spoken of vnto them before,Mat. 2.5. they coulde say that hee muste bee borne in Bethlehem, and they were aduertised and informed also that the redéemer whiche was promised them, muste suffer such a death. [Page 63] And this was no darke thing: The place of Isaiah also was ma­nifest, if so be there had béene a recitall made of that which our Lorde Iesus indured. They might therefore, knowe that it was impossible to haue those thinges better set downe in order, then the Prophet had doone, although hee spake of it many yéeres before. And besides, there are many sayinges both in Zachery, & in Da­niell, that God would gather his people together, and thereby re­store his Churche againe: which is, that the redéemer should suf­fer all the shame and curse of the worlde. Why then are they so bent against the sonne of God, when hee discharged his office, as hath sufficiently béen declared by the Prophetes? Surely, wee may see that Satan carried them away, whenas they had forgot­ten all that they knewe before. And therefore, let vs be wel ad­uised, so to walke in the feare of God, as that when we haue had a taste of his worde, we reuerently receiue him, & obey our Lorde Iesus Christe who is there, offered vnto vs. For in him it is, that wée must finde all perfect blessednesse: if so bee we come humbly vnto him. 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.

Now, we are to make our profite by these blasphemies, in tur­ning them cleane contrary. For we see, that because our Lorde Ie­sus Christe woulde be our king and head, it cost him therefore his life, And the enimies of the truth said. [...]f he be the king of Israel, let him saue himselfe: But this must he abide in his owne person, for the purchasing of our saluation. Whie then would not our Lorde Iesus Christe spare himselfe? Wherefore suffered he so bitter and slaunderous a death, but because it could not be, that we should bée deliuered but only by such a raunsome. 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 be most assured, that we haue in déed a king, who hath more estéemed of our saluation, then of his owne life, and a­bidden whatsoeuer was méet for our redēption, hauing none other respect, but to redéeme that which was lost. For our case were de­sperate, if the sonne of God had left vs in our estate & conditiō. But when he so hūbled himselfe vnto death, by which we are deliuered [Page] and abode al this so paciently, this is the cause why God now stret­cheth foorth his hande & power, to succour vs in our necessitie. And therfore it was méete y^e God should forsake our Lord Iesus Christ, that wée might at this day vnderstand, that hée is watchfull ouer our saluation, and will be redy to helpe our wantes, when we call on him for it. Let vs also learne to arme our selues against such temptations, whenas the Diuell shall goe about to assaile vs, 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. Wherefore, let vs euen then vnderstand, that Iesus Christe is the true defendor of all the faithfull, and hath she­wed vs the way what to do: and therfore it is good reason that we should follow him in the same trace. For, he hath abidden, to haue such blaspemies to bée powred out against him, and yet hath so con­stantly withstood, 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, 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 is our father, although hée suf­fereth vs for a while to be so beaten downe. And thus we sée what y^e iestes & scofs are which were blyrted out against our Lord Iesus Yet had they moe of them, for thus they said, He trusted in God, let him deliuer him now, if he loue him. This saying, was alreadie prefigured in the person of Dauid:Psal. 22.9. For these very wordes are re­cited, when as he complained that his enimies had taken occasion to speake euill against him, and treade him vnder foote, reproching him for the trust and confidence that he had in God. Now, it is cer­taine, that this is the deadliest woūd that Satan can giue vs: For as the life of man consisteth in the soule, euen so the life of the soule consisteth in faith, & in the refuge which we haue vnto God, being stayed vpon his promises. If we be spoyled héereof, wée are cleane vndone, & vtterly spoiled. 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: for no incredulitie could touch him: But how­euer it was, yet he felt how gréeuous those temptations were. For [Page 64] as the Diuell had before deuised such thinges, hée now redoubled them in his supporters. 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.Ma.. 4.13. And séest thou not that thou must be tryed whether thou hast any power or no.

Now in this, Iesus Christe felt no more, then when they héere reproched him for putting his trust in God. And although we haue not the like power so to resist, without falling: 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. And this is also another thing which they said, That hee had saued others, and could not saue himselfe. Héere wée sée again, that they were giuen ouer into a reprobate sense. 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, and cast out the Diuels themselues. And thus wée sée that Iesus Christe powred foorth the great treasures of his goodnesse, and power in all his myracles: and yet they repro­ched him with them for all that. 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: 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: for beholde their owne mouthes condemne them. For if our Lorde Iesus saued other, without doubt hée was able to saue hymselfe, but that he preferred others before him selfe. What other thing can héere bée seene, saue onely a wonder­full goodnes, in that he would bée throwne downe as men thought to drawe vs out of the bottomeles depthes: that he woulde suffer all that wée deserued, to the end he might acquite vs thereof: to be short, hée forsooke all temporall welfare: that is to say, hée cared not for his life, hée spared not his owne person, that wee might bee assured of our euerlasting saluation, and haue such a pawne and payment for it. So much the more therefore ought our faith to bée strengthened: and when wée sée, that al whatsoeuer the diuel hath deuised to trouble and hinder vs from going to our Lorde Iesus [Page] Christ, ought to serue for our furtherance, that we might be there­of assured and profite our selues thereby. Now, this is certaine, that the Diuell bendeth all his force to hinder vs in this behalfe. For hée knowing wherein our saluation lyeth, hath set himselfe al­together against it, that hée might spoyle vs thereof. For hée knoweth, that if hée can bring vs to bée offended at the person of our Lorde Iesus Christe, that wée are all vndoone by it: and wée haue too too much experience thereof.

Moreouer, all the offences which the Diuell rayseth against vs, and setteth before our eyes, to withdrawe vs from the sonne of God, should be things to confirme vs. For (as alredy hath béene declared) when it is saide that Iesus Christe saued others, and not himselfe: it is a speache which in our iudgement shoulde cause vs to conceiue a disdaine against the person of the sonne of God euen to refuse him, and not to truste in him. But let vs cleane contrary vnderstand, that when the sonne of God had no regard to himselfe nor cared for his owne life, it was, because hée estéemed the salua­tion of soules to bée so deare and precious, as that he would bestow all hée had thereon. And therefore, since it is so, wée shoulde bée so fully minded, as to call on him, and be throughly certified, that he suffered not on vaine for vs.

Now, for that they said, Behold him which destroyeth the tem­ple, and buildeth it again it three dayes, this was too too villanous a malice to faine that Iesus Christe saide, that he woulde destroy the Temple.Iohn. 2.19. But he said, destroy yée this Temple, and in the ende of thrée dayes I will builde it againe. Now, hée had none other meaning, but that his enimies should be the destructiō of the tem­ple which he spake of. And when they had crucified him, might they not thē haue vnderstood y^t the thing was alreadie begun to be accomplished? For they were not ignorant that Iesus Christe she­wed himselfe to be the true Temple of God, as touching his hu­mane body: [...]. Tim. 3.16. for séeing his Godhead was manifested in the fleshe, and his diuine being, was vnited vnto our nature, since I say, all the fulnesse of the Godhead dwelleth in him, it is out of all doubt, that his Body was more worthie to bée called a Temple, then the Temple of Ierusalem, yea, more worthie then all the hea­uens. Now, they destroyed it, as much as lay in them, and hee [Page 65] built it againe in the ende of thrée dayes. Neither had they forgot­ten it: for they knewe,Mat. 27.63. that they had soone after tolde as muche to Pylate. But héerein we sée, that when the Deuill hath taken pos­session of vs, hee maketh vs so blockish, as that there is no wit in vs to discerne betwéene good and euil: and wée grow so ful of mad­nesse, as that wée will clearely cast God out at the Cartes arse, as wée say, euen as though fully, and of set purpose we meant to di­strust him. Now, when we sée this, let vs be admonished to walke so much the rather in the feare of God, when we knowe howe hée hath wrought by his wonderfull power, to declare that Iesus Christ spake not these wordes out of his owne mouth in vayne, Destroy this Temple, and in thrée dayes I will build it agayne. For, to the outwarde shewe, and according to our reason, we sée nothing els in his death, but shame and confusion: howbeit Iesus Christ amended all in his resurrection. And therefore, since it is so, our faith ought to be so much the rather confirmed, and wée to set our selues against Satan, and against all that hée is able to i­magine and deuise for the shaking of our faith, and making of vs to doubt. As concerning that which is saide, That they gaue our Lorde Iesus Christ vineger, mingeled with Gall and Myrrhe, to drinke, It is to be presumed that they did it, according to the cu­stome that was in those dayes, to shorten the life of malefactors. Howbéeit our Lorde Iesus, when hée had tasted of it, woulde not drinke it, because hée knew that his houre was not yet come. They had then a custome, that before the malefactors were vpon the top of the Gallowes, to giue them this drinke, that it might trouble the blood, and so they should yéeld vp the ghost the sooner. For this kinde of death was verie cruell, and therefore they had néed of these helpes. And in déede, wée shall hereafter sée, that the théeues had their bones crushed and broken, to the end they might féele no more payne. But howeuer it was, our Lord Iesus would not drinke this drinke, because hée would shew that hée was readie, obedient­ly to receiue the state and condition, which God his Father had committed vnto him. In déede, this was a verie sharpe kinde of death: For (as we haue before heard) ouer and beside the terrible­nesse of it, there were in it spirituall torments, whereof by Gods leaue we will speake to morrow. All which, were to cause our Lord Iesus to hasten his death as much as was possible: but his [Page] will was, to submit him selfe, most obediently to abide what pu­nishment soeuer, vntill hée were deliuered without the helpe of man. And this is it which here we haue to consider of. But as for the parting of his garments, and the casting of lots on them, these thinges were done,Psal. 22.19. that the scipture might be fulfilled. For Da­uid being a figure of our Lorde Iesus Christ maketh the like com­plaintes. True it is that this was spoken but by way of a simili­tude, when it is saide, that vineger and gall were mixt together in his drink,Psal. 69.22. and that there was a deuise made to spoile him, and that hée should be more and more greeued in his afflictions: euen as cru­ell and sauage people will adde more affliction vnto miserable soules, whē they haue done the worst they can. And this similitude Dauid vsed, when it is said that hée was made a pray, euen for the spoile. For he spake it in respect of his wife, his house, and of all his goods and state of life. Howbeit, it must néedes be, that this must be openly séene in the person of our Lord Iesus Christ. And therefore, vineger & gall was giuen him, that it might be knowne that Da­uid was but a figure of him in déed, & that hée was the true Redée­mer, promised from the beginning. For, why was the kingdom ad­uaunced in the house of Dauid, except it had béen promised that it should longer continue, then the Sunne and Moone? And therefore it was the euerlasting kingdome, which was established in y^e per­son of the Redéemer. For it was méete, that these thinges which were shadowed and figured in the person of Dauid, should be made perfect in Iesus Christ, as here we sée. Moreouer, as for that which the Euāgelist speaketh of, for the théeues that were with our Lord Iesus Christ, who mocked him, that is set downe as a thing by it selfe:Luke. 23.39. as appeareth by S. Luke, who hath declared these thinges more at large. Howbeit, this is a common maner of spéech: as if a man should say, This is spoken as if it were to yong children, for if there were but one, yet it would bee taken in the plurall number. It was méete also that there should be some women amongst. And yet there was but one. And therfore, after this maner it is said, y^t al men set thēselues against him, & mocked & blasphemed him, euen the théeues themselues. For when a man is hanged betwéene two théeues, it is to the end, the more to aggrauate this shameful death. In déed, this was y^e place, where they were wonted to execute ma­lefactors. And yet they were not contented that they had put him to this foyle: But it must néedes be, that he must be estéemed to be [Page 66] worse then the arrandest and strongest théeues of the world, when as they were both hanged, one each side one, to the end it might bée said, that hée was the maister théefe amongst them all. And heerein (as S. Marke saith) the saying of the Prophet was verified,Mar. 15.28. that he was accounted amongst the wicked. Now, and if he had not béen thus accounted of, in what case should we at this day stand before the Lord? For we could not obteine grace without iustice. It is méet that God should hate & reiect vs, vntill such time as we were made righteous, and cleansed of all our sinnes and offences in his sight. And that it might be so, could God deny himselfe? Could he be robbed of his holinesse, righteousnesse, & puritie? And therfore whē ­soeuer we shal come before him all filthy and besmeared, hée must néedes abhorre vs. How should we then be iustified before God, ex­cept our Lorde Iesus Christ had béen accounted amongst malefac­tors. Wherefore we are exempt out of this ranke, & God receiueth vs, and taketh vs as me according vnto his hearts desire, as if we were altogether cleane & innocent, because our Lord Iesus Christ suffred such shame and slander before men. And this is it which in summe we are to consider of touching théeues. But to make a full conclusion, we must set down the words of S. Luke, which is, that one of the théeues, rebuked his companiō, when as he sée him so ob­stinate. What saith he, it wil be hie time for thée now, or els neuer, to stoupe & humble thy self. For behold, the cōdemnation & punish­ment which thou suffrest for thy misdéeds & faults: thou art a man plunged ouer head and eares in all curses: & although thou hast bin so beastly, as to delight thy selfe all thy life long in thy wickednes, yet shouldest thou now begin to sigh and grone. For, the most disso­lute man that is, although he wantonly passe his time all his life long and neuer thinketh to come to a reckoning, & scorneth iustice, and setteth himself against it, because he thinketh he shal escape vn­punished, yet whē he is laid hold on, words wil not serue his turn. Behold (saith he) in what great torments thou art: and thou seest that both God & men do bring thée to an account: & thy cōscience al­so telleth thée, y^t it is for thy sins that thou suffrest this: & wilt thou for all this, set thy selfe against God. Thus we sée, y^t this saying ve­rie well declareth, that this théefe was taught by the spirit of God. And although we shal, out of all cry (as we say) sée this verie often: yet may we iudge by this saying, what a good schoolemaster y^e spirit [Page] of God is, when as he so well instructeth those who haue erred, and haue become like bruite beasts: that they haue not onely acknow­ledged their offences, and submitted them selues for the obteining of grace: but also haue béen able eftsoones to talke lyke Doctours, and like men which had long time béene acquainted with the holy Scriptures. For, can we make a better and sounder exhortation to a man that is growne so hard hearted, and which neuer ceaseth to storme against God, when as hée should yéeld, and come to re­pentaunce, then such a one, as this wretched théefe hath here made. But how euer it is, this kind of admonitiō did him no good, whom Satan in such sort had possessed, but to make him without excuse. And although it did him no good to whom it was made, yet let it auayle vs at this day. And albeit God spareth vs, yet let vs learne to feare him: But chiefly and aboue all, if hée scourgeth vs, and will haue vs féele that hée is angrie with vs, Let vs then bée the rather touched to groane, and constantly and patiently suffer our afflictions, as wée sée the poore théefe to haue done: and not proud­ly and outragiously lift vp our selues as the other did.

Moreouer, we sée these two, to be as it were the mirrours of all mankinde: because we sée in what miseries we are wrapped. For this life is euen an hell of all miseries, euen the verie fruite of our sinnes, because we were depriued of the blessing of God by the fall of Adam. And yet this is true, that God of his inestimable good­nesse hath surpassed this curse, when as hée continually hath she­wed him selfe sundrie wayes: a Father, making vs to féele the gentlenesse, and loue which hee beareth vs, and the care also which hée hath ouer vs. Howbeit we haue many signes and tokens of our sinnes, by which we may perceiue that God curseth vs both in heauen and in earth: because that death is common to vs all. For when we haue languished in this world, and haue béene subiect to many diseases, to heate and colde, and haue béen gréeued and tor­mented diuers manner of wayes: to be short, that we haue suffe­red infinite miseries, what will be the end of all? Surely euen this, That we must turne into rottennesse and dust. Now, we sée some, whom God so toucheth, as that the afflictions which they endure serue them for their benefite, and are good helpes vnto them accor­ding to that saying of S. Paule.Rom. 8.28. And others we sée to waxe worse: [Page 67] and in steade of humblinge them selues, and to bee repentaunt, are so much the more infected and poysoned: prouokinge eftsoones the wrath of God, and driuing him into an hoat burning flame, to consume them therin: and all this we sée. And therefore let vs looke vpon these two théeues, as the mirrors of all the worlde: for from hte hyest to the lowest, wee are all gultye before the Lorde. Yea and yf we all suffered this together, what is hee that might bragge of his innocencye: 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: and yet we wyll not all alyke graunt it: because there are some (as we haue said) which waxe rather worse, and there rebellion agaynst God is openlye séene: For they gnashe their téeth, spewe out their rage and cru­eltie, and will neuer agrée to this condemnation: 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, nor yet haue the masterie of them.

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, and y^t it is good reason they should be so chastised: when I say, wretched sinners be drawne to this reason, let vs vnderstand, that God hath put to his hande, and touched them with his holy spirit, that we may sée his wonderful infynit goodnes, whēas he pulleth those out of destruction, and hell, whose case before, was as it were desperat.

In sūme, we sée in the person of this miserable théefe, so excellent an example of faith as neuer was séene. 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: he looked to haue his bones to be cru­shed and broken, and to be dismembered: whiche was so sharppe and terrible a torment, as that it was euen enough to haue made him haue lost both sence and memorye: hee sawe also our Lorde Iesus who most flaunderouslye was to be hanged there, as well as him selfe: and yet sée what wordes he vsed? for he doth not onely acknowledge his sinnes for the humblinge him selfe be­fore [Page] God, he doth not onely vse the office of a teacher to bring home his companyon, and to set him in the right way, but maketh suche a confession as is more worth then all the rest, if we consider well the circumstances. I beseeche thee (saieth hée) remember mee whenas thou commest into thy kingdome. How was it possible that he could conceiue that Iesus Christ had a kingdome? for hee was hanged on trée, and cursed of God and men. For, this sayinge of the lawe, was spoken by the mouth of God: cursed is hee that hangeth on tree.Deut. 21.23. Galat. 3.13. Neither dyd this come to passe by chaunce (as we commonly say) that God put his onely sonne to it. And therefore, when he sée Iesus Christ to be there accursed both before God, and men, 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. For, he saw such thinges as might haue made him decline from y^e son of God, & to haue made him thus conclude, y^t it was but an abuse & mockery to trust in him: and yet he called him king, whē he sée him ready to dye. I beseeche thee (sayeth hee) saue mee, and graunt mée lyfe: For it thou wilt remember mée, that, is all the blessednesse that I desyre.

Now, when wee shall well consider of these circumstances, without all doubte, the faith of this théefe was so excellent and great, as that neuer any man that euer lyued, had the lyke. And therefore, let not vs be a shamed to be his disciples: 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: neither will God euer pardon vs, without wee con­fesse our selues to be most wicked & filthy. 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, and hath taken pos­session of the glory which God his father hath giuen him,Phil. 2.10. to y^e end euery knée might bow vnto him, let vs not doubt to put our selues wholy into his custody, & cōclude & say, loe wherin lieth our felicity to wit y^e Iesus Christ is mindful of vs, & gouerneth vs: & because he was ordayned to be our shepheard, he wil be watchful ouer our saluation, y^t we might be safe & sure vnder his hand and protection.

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. For we sée here, that the théefe was heard: and yet was hee faine to abide and harde and terrible death. Let vs therefore so estéeme of the spirituall grace which is giuen vs by our Lord Iesus Christ, 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, so that all our afflictions might be miti­gated: because we know that they shal all turne to our benefit and welfare, through the grace of our Lord Iesus Christ. 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, when he promised that hée should be that day with him in Paradise. For, although our Lord Iesus was not as yet risen from death, nor had not accomplished all that was requisit for our redemption, and saluation, yet had hée alreadie powred abroad the power & fruit of his death and passion. True it is, that the fulfilling of all, rested in the resurrection: But since it is conioyned with his death and passion, and that we know he suffred in the weaknesse of his flesh, 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: so likewise rose he againe for our iustification: Nowe, when we knowe all this, I say, let vs with so much the more bold courage, come frankly vnto him: & not doubt, but that whē he pleaseth to remember vs, and hide vs vnder y^e sha­dow of his winges, that we may be able to stande against Satan, death, and al miseries, & glory in our weaknesse. 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 y^e 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.

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, & 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, as that, he might be glorified by vs: to the end we might shew wherfore hée hath redéemed vs, and learne to consecrate our selues in all puritie [Page] to him, and to this great Sauiour, who hath sanctified him selfe, that we might also be pertakers of his holinesse. 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. That hée would not onely graunt vs, this grace, but vnto all people, &c.

The seuenth Sermon of the passion.

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, euen amiddest the most hor­rible cōtemners and vnthankful peo­ple of the world. For, marke and be­holde, that notwithstanding the hor­norablest of the Iewes, chiefliest scorned the sonne of God: yet had hée compassion of the poore and miserable théefe, and graunted him euerlasting life. And therefore, no man ought to darken and lessen the glorie of the Sonne of God. 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, for the teaching of the lawe: 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: But rather agrée to that saying of Saint Paule.1. Tim. 1.13. That this is a true doctrine, that Iesus Christ came into the world to saue sinners. And therefore, when wée consider of the death and passion of our Lord Iesus Christ, it is méete that all men should yéeld, 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 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. [Page] 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 deserue it, or at the least to such as the common people thought the most excellent. 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. And this is it which giueth vs an entrance into saluation: for although hypocrites confesse that they are great­ly beholden vnto God for his grace and fauour, yet shut they the gate vpon them selues, by reason of their arrogancy: for their pride is such, as that they cannot submit them selues vnto our Lord Ie­sus Christ. And therfore, let vs in the first place be fully resolued, that Iesus Christ calleth vnto him miserable sinners, which are a­shamed of themselues, & stretcheth out his armes to receiue them. For, if this be not in vs, we shal neuer haue the heart to come vnto him. 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, and be vtterly asha­med, & cōfesse their giltines, (as in déed they ought) before y^e iudge­ment seate of God: 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. Now, héere vpon followeth, That from the sixt houre vnto the nineth, there was darknesse ouer all the lande: Hée speaketh thus cleane contrary to our common maner of spéech, for wee woulde say from six houres to nine houres. But the Euangelist hath followed the ordinary maner of spéech that was then vsed. For whē he speaketh of the third houre, hée meaneth not at thrée of the clocke: but the fore part of the day. And here in summe, are two things to be consi­dered of. The one is, that they counted the houres otherwise then we doe at this day: 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. 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 as the dayes were longer or shorter, euen so were the houres longer or shorter. The other point is this, They deuided the day into foure partes, & quar­tered [Page 70] it frō thrée houres, to thrée houres, calling euery quarter by the beginning of the first houre. Insomuch, that, y^e time which was from the Sunne rising, vnto y^e second part of y^e day, they called the first houre. 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. And the fourth & last part, continued from the Sunne setting vntill night. And sée, why one of the Euāgelists saith, that Iesus Christ was crucified about the third houre: where it is here said, y^t it was about the sixt houre.Mar. 15.25. Now, our Euangelist saith, that there was darknesse from the sixt hour vnto the ninth. For our lord Iesus was crucified betwixt the third & sixt houre: and was condemned by Pylate about the third houre. And S. Marke his meaning is, that it was in the ende of the third houre, & not at the beginning of it, when as hée describeth the time that our Lord Iesus was led vnto Golgotha. Now, hée was vpon the Crosse vntill the ninth houre, euen then when as it drew all to an ende. And so it is most like to be true, y^t our Lorde Iesus hung not on the Crosse aboue thrée houres. During which time, it is said, y^t there was darknesse ouer the face of all the whole land of Iudea. For it was not a generall Eclipse ouer the whole worlde. For, if it had bin so in déede, it would haue blemished the myracle which God ment to shew: for then the Eclipse would haue bin said to come by the order of nature. And on the other side, few mē wold haue said, that it had béene in other countries: 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 what time? forsooth euen about thrée houres after noone, when as the Sunne was nothing néere the setting: 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. 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: 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, as the putting of our lord Iesus Christ in such sort to death.

But wée haue to note, that in respecte of the Iewes, the death of our Lorde Iesus Christe ought to bée taken [Page] as it were for a most terrible offence, and surely God greatly dete­sted their villainous iniquitie: because it surpassed all the rest. 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, euen to make no account of him who was the very fountain of life: and so to lift vp themselues as to abuse the memorie of him, by whom we were created, 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: for wée must haue continuall recourse to this,Ephe. 5.2. that it was the reconciliati­on of the worlde, as heretofore we haue saide. Moreouer, darknesse was ouerspread, that the Sonne might bee a witnesse of the di­uine and heauenly Maiestie of our Lord Iesus. And therefore, al­though he were for a short time abased and contemtible: yea (and as S. Paule saith) made of no estimation amōgst men: yet did the Sonne shewe his reuerence to him: and in token thereof hid him­selfe.Phil. 2.7. 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: & that the tryumph wher­of Saint Paule speaketh,Colos. 2.15. beganne alreadie, where it is saide that Iesus Christ tryumphed vpon the Crosse. It is true, that hée appli­ed it vnto that, that hée had cancelled the Obligation which was against vs, and whereof hée discharged vs before God, by which meane Satan was ouercome: yet notwithstanding this was declared by the Eclipse of the Sunne.

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, and were become lyke monsters against nature. 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. In verie déede, we are made cleare and bright at this day, by the death and passion of our Lord Iesus Christ. 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 [Page 71] and power of his death were offred vs in it. And therefore Iesus Christ is in verie déed the Sonne of righteousnesse, because he hath purchased vs lyfe, by his death: howbeit the Iewes are depri­ued of this benefite. 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, since by their wickednesse they went about to quenche and abo­lishe whatsoeuer might put them in any hope: For that hope was onely in the Mediator, whom, they through their wickednesse, and vnthankfulnesse, tooke in hande to make of no estimation. 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. It followeth, that our Lorde Iesus cryed out, saying,

My God, my God, why hast thou forsaken mee? Psal. 22.1. 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, as they are set downe in the text of the Psalme: 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: For, the Iewes, when they returned from Babylon, had neuer so pure and sounde a tongue, as they had before. Howbeit this complaint and crye is taken out of the twentieth and two Psalme, the first verse. 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 to say the trueth, except we would imagine (as many fantasticall people doe) that Iesus Christ spake after the iudgement of men, 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. 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: but that hée simplie saide, They thinke that I am forsaken. Nowe, this declareth, that they which séeke after suche gloses, are not onely ignorant, but also verie blockheades and doltes: and cease not besides, to barke and blaspheme, lyke Mastife Curres, against the Maie­stie [Page] of God. And as many as thus say, without doubt, there is no more religion in them, then in dogges and bruit beastes, for they know not how dearely the sonne of God paide for their saluation. 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 torment, he cryed out with a loude voice (yea like vnto those which are in most ter­rible panges) My God, my God, 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, if we cōsidered not of the obedience which he yéelded vnto God his Father. Thus we sée what the principall point is, that we should looke vnto, when as we would be assured of our saluation: which is that if we haue committed many offen­ces, rebellions, and iniquities against God, that all shal be buried, because our Lord Iesus hath by his obedience iustified vs, & made vs acceptable with God his Father. Now, wherin consisteth this obedience, but that Christ Iesus, although he suffred a cruel & ter­rible death, yet was contented to yéeld himself vnto it. For if he had felt no hardnesse nor striuing in it, his obedience had béen nothing: 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: and therein we haue verie good matter to glorie,Hebr. 5.7.8. as the Apostle in the Epistle to the Hebrews saith, That the feare of our Lorde Iesus Christ was heard: But howeuer it was, it was méet that hée should suffer and abide so hard & weighty a cause, yea cleane against all worldly affection and desire. 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. Wée sée then that the Apostle namely specifieth, that it must néedes bée that our Lorde Iesus shoulde bée wonderfully afeard: for els wée shoulde neuer haue knowne what this sacrifice had béene worth,Act. 2.24. by which wée are reconcyled. And S. Peter also sheweth that our lord Iesus Christ suffred both in body and soule, whē as he saith, y^t he straue a gainst the sorrowes of death. In very déed the scripture oftentimes telleth y^t we are redéemed by the blood [Page 72] of Iesus Christ, because he offered vp his bodie for a Sacrifice: & wée also sée why it is said, that his flesh is spiritual meate & drinke:Iohn. 6.55. but it is so spoken by reason of our grosenesse. 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 yet this taketh not away the thing that is shewed vs out of other places: 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 y^e iniquities of the world, without he had obeyed, 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: For although he was to abide maruellous terrible feares and extremities, yet for al that, he preferred our saluation before al other respects whatsoeuer.

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, whenas he was to abide suche horrible assaultes, as if God had forsaken him. For, to say y^e 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, 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. 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: 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.

Wée haue therefore to vnderstande that when our Lorde Iesus was driuen to this extremitie, 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. For wherein haue wée any felicity except we bée quickened by the grace of GOD, and enlightened with [Page] his brightnesse? For hée is the verie fountaine of all life and bles­sednesse, & our sinnes make a great separation betwéene him and vs. And therefore it was méete that Christ Iesus should féele this. Nowe, let vs come to that that may be saide. 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, and whatsoeuer we ought to beléeue of him: which is, y^t he was without spot of sin. Now, this matter is soone answered. For when Satan tempted him, it must néedes fall out that hée should be so taken, as to be set vpon the toppe of a pynacle, and according to mans nature,Mat. 4.5. be subiect to such an illusion: and yet this no whit empaired his diuine power. 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. In the first place it is most certaine, y^t Iesus Christ, inasmuch as he was God, could haue no such conceit. No: But vntill such time as it fell out, that his Godhead must giue place to the death which hee must suffer. And thus we sée that the power of our Lord Iesus Christ lay as it were hid for a time, vntill hée had made an end of whatsoeuer was requisite for our redemption. But nowe, in as much as hée was man, Let vs note that this complaint, féeling, and feare, whereof we nowe speake, hath no manner of way derogated from the faith of our Lord Iesus Christ. For, in that hée was man, hée trusted altogether in God, as we haue alreadie heard, and as was yester­day sufficiently handled. This then was the verie true patterne of a right, perfect, and sounde fayth. Now, it is here said, that he was so sore tormented, as that it séemed that God his Father had forsa­ken him: and yet had hée alwayes a perfect fayth, without béeing ouerthrowne or shaken any kinde of way. Why then saieth hée, Wherefore hast thou forsaken mee? This procéedeth from a natu­rall mans conceit. Thus we sée that our Lord Iesus Christ, as tou­ching weake flesh, is as a man forsaken of God, & yet he giueth not ouer his trust that hée had in him. Now in déed we sée two pointes in these words, which at the first sight séeme cleane cōtrarie one to the other, & yet they agrée very wel together. For whē he saith, My God, my God, with such a redoubling, he sheweth therin the con­stancy of his faith. He saith not, wher is God, what? hath he forsakē [Page 73] me? But hée cōtinually sticketh fast vnto him. And therfore it can­not bée but that he was perswaded & fully resolued, that hée should haue fauourable accesse alwaies vnto God his father. Héereby (I say) wée sée a certaine and vndoubted testimonie of the faith of our Lorde Iesus Christe, whenas in the middest of all his extremities and torments he ceassed not to call vpon God his father, without hypocrisie: because he was assured that he woulde be merciful vn­to him so long as he called on him. And thus wée sée, I say, a suffi­cient declaration of the faith of our Lorde Iesus Christe: and yet for all that hée redoubleth it, because it was an harde and dange­rous combate: as if he meant to set himselfe against all the temp­tations wherewith Satan coulde any way assaile him, and sought to strengthen his faith, to the ende hée might continually perseuere in calling vpon God.

Nowe hée eftsoones saith, Why hast thou forsaken mee: and this hée spake according to mans reach. 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,Acts. 2.24. 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, as of a mise­rable, wretched, and oppressed man. But yet it was impossible for him, as saieth Saint Peter, to bée holden downe. 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. Dauid had partly a féeling héereof: for this is most sure that in the middest of all his greatest afflictiōs, hée perseuered in calling vpon God, and trusted in him: But because hée was a weake and fraile man, his faith was oftentimes shaken, as he confesseth himselfe. 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: But it oftentimes commeth to passe that our sorrowes, yea our feares, and cares proceede from a iust cause: 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. Whereupon it followeth, that his torments were not such but that he had alwaies a sure and an vndoubted trust in God, and [Page] so, firmly and constantly called vpon him, because hee right well knew that he would saue him euen in the greatest extremitie. And thervpō it is said, That some of those which were about him, mocked him. This man, say they, calleth vpon Elias, let vs sée and if Elias wil come & help him. It is to bee thought y^t the Souldiers, who knew not the law, might haue saide so, wel enough: and yet it had bene but a foolish kinde of speach, for they knewe not what the meaning of Elie was. And it is not like that the Priestes who were acquanited with the lawe, woulde speake this blasphemye. What? were they deceiued in the saying of our Lorde Iesus? no: for the Prophet Elias was not named after that sort. The name therefore was not abused: because there coulde be no doubt in it, séeing the word of Elias is otherwise pronounced: & the word E­lie, that is to saye, my God, was as common as was possible, and to y^e cause could not rayse any doubt. 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. 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, and doo wittinglye and in good earnest blas­pheme, to make our doctrine hatefull with poore and simple soules, and such indéede as neuer heard vs once preach. 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. 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: & euen so at this day (as I began to say) fareth it with the papists. 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 that he was cast downe, as it were into y^e bottom of hell, for so much as he presented himselfe there in our behalfe, and beare the burthen of our sinnes: howbeit al this is no whit derogatorye from his con­stant and vnchaungable faith.

And héere these dogges professors of the Gospell, neuer cease blas­pheming, wherein they shewe themselues to bée farre worse, then those, which are in this place spoken of. Since then wée sée, that the Diuell hath at this day whetted the tongues of his Supporters, 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, but pacient­ly beare these blasphemies, and beséech the Lorde (as it is saide by the Psalmist,) To cut out their villanous tongues,Psalm. 12.4. 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. 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, 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. 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, and thereupon saide againe, It is fi­nished. Wée sée then what is héere for vs to note, when this drinke was giuen to the sonne of God: to wit, that hée desired not to drinke because hée was drye: 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. Nowe our Lorde Iesus meaning was, altogether paciently and quietly to waite vpon the leasure of God his Father. 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, although hee had not as yet yéelded vp the Ghost, nor was risen againe: 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. Héere wée then see howe this place is to bée vnderstood: 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, and to yéelde his soule vnto God. 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, and satisfied for our sinnes, he determined to call for this drinke. [Page] And héere, is a most notable and excellent saying, All is finished. For this is certaine, y^t our Lord Iesus spake not of any trifling or ordinary thing: but hée meant, that in his death, we haue all what­soeuer that is to bée had for our cōming vnto God, and y^e obteining of his grace. 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, 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 since it is so, we are taught, to put our trust fully and wholy in our Lorde Iesus Christe, 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. Let vs then abide in Christe Iesus, and wander neither to nor fro, and knowe that in him lieth all perfection. 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. To bée short, they trample the blood of our Lorde Iesus Christ vn­der foote: because they dishonor him. 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, surely, they deny the saying of our Lorde Iesus Christe, All is finished. And this prooueth it to bée so, for when they thinke to bée saued before God, and would bee par­doned of their sinnes, whether runne they but vnto their foolish de­uotions? For euery man will frame vnto himselfe, some mas­king mawmetrie at his pleasure, 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 [Page 75] fulnesse. And thus we sée that our faith must be setled in our Lord Iesus Christe.

Moreouer, let vs chiefely vnderstand, that when hée offered himselfe for a Sacrifice, that it was for the pardoning of vs for e­uer, and as the Scripture saith, to sanctifie vs perpetually. And therefore let vs looke for none other sacrifice but him. In very déed this abhominable diuelishe Masse, is called in Popery, a dayly sa­crifice: & they say,Psal. 110.4. Heb. 7.21. y^t Iesus Christ was once for al offered for a Sa­crifice for y^e obteining of the forgiuenes of our sins, yet neuertheles that hée must bé dayly offered vp: which is manifest blasphemie, because they falsly take vpon them the office which was appointed to our Lorde Iesus Christe, 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. 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 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 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: 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. Nowe it is saide, That he cryed againe with a loude voice, and yeelded vp the Ghoste: 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, 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. For wee are assured that the sonne of God did not onely fight for vs, 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, 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 [Page] vs life. Nowe, as hée had before saide, after the example of Da­uid, My God, my God, 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. In very déede, Dauid saide these wordes when he was in the middest of all his dangers:Psal. 31.6. as if hée shoulde haue saide, O Lorde, I beséeche thée receiue mée into thy protection: for my soule is as it were in my hands & is there euen at randon: for I sée how I am thrust out to all hazardes, and my life hangeth as by a thréed: and therefore thou must protect mée. Wée sée héere then, that Da­uid by this prayer, made God his protector: 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, but also when hée calleth them vnto himselfe. 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,2. Cor. 5.8. accor­ding to the saying of Saint Paule to the Corinthes. 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, 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, & 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. 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, 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,Acts. 7.59. which is, hée was made the preseruer of all our soules. 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. And héere wée sée, that Saint Stéeuen shewed the benefite of the request, which Iesus Christe made: to wit, that wée may nowe come vnto him, and that wee [Page 76] 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: and as Saint Paule saieth, that when hee had Iesus Christe, hee had riches enough,Phil. 1.21. and cared nei­ther for life nor death: for all shoulde be gayne vnto him. 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, 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, but that hee myght haue this Priuiledge that ours might bee pre­serued eftsoones by the power of this request, whenas wee shall come vnto him, as vnto one vnder whose protection we cannot pe­ryshe, as hee himselfe declareth. And this is that triumph wher­of wee haue spoken, which alreadie profiteth vs. For our Lorde Iesus sheweth howe precious his death is, when as hee went so fréely vnto his Father, as that wee might bee brought vnto him, and to shewe vs the way. But the principall point is this, y^t wee might vnderstande what benefite wée receiue thereby, because he hath cancelled the Obligation that was against vs, that hée hath so purchased full satisfaction for our sinnes, 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. 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 so, although the kingdome of our Lorde Iesus Christe is nothing e­stéemed of héere in this worlde, 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 that wee haue whereof to reioyce, because our estate shall be alwayes blessed, for­somuch as, that whatsoeuer miseries, afflictions, and rebukes wée shall abide are more honorable and precious before God, then all [Page] the Scepters, pompes, and the most honourable thinges wherein wée take any pleasure and delight. Thus wée sée how wee must come vnto our Lorde Iesus Christe, and so stick vnto him, as that we might vnderstand of what valure the riches are which he bringeth vs, but especially, when hée, guideth vs by his Gospell, let vs forsake all the commodities and pleasures of this world, and also abhorre them, whenas they shal withdrawe vs frō the right way. To be short, let our Lord Iesus haue y^e honor which he deserueth, & let not vs for our parts be like vnto Réedes carried w^t euery wind: but being established in him, let vs call vpon God, & we shall haue victory ouer life & death, ouer which he hath alreadie triumphed. And besides, let vs whiles we are yet in this worlde, yéeld him this honour, to wit, euen to acknowledge that he is our defender, which he will do, whenas we truly come vnto him, neither wil he, I say, doe it after an ordinary maner, but euen myraculously: For al­though death shoulde cast vs downe headlong, yet is it his office to drawe vs out of it, and guide vs vnto the heauenly inheritance, which he so dearely hath purchased for vs.

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, And that we might bee so touched with the lothing of them, as that we might returne vnto our God with heartie repentance. And not for a day onely, but to cōtinue it with sighing and groning. And although we shall beheld within this prison of bondage, yet let vs alwayes lift vp our harts vnto the heauens, 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 when wée see that our Lorde Iesus doeth not onely come néere vs, to the end he might declare this his loue vnto vs, but woulde be so abased for a time, as that he might lift vs aloft, so that we through faith shoulde not doubt to attaine thereto, tarrying and wayting vntill we be al come thither toge­ther. That hée will not onely graunt vs this grace, but also all nations, &c.

The eight Sermon of the Passion.

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. Now, if all they that before had béen instructed by the Gospell, had fallen away from it, whenas they sée the sonne of GOD put to death, a man woulde thinke that the preaching thereof had béen both vaine & vnprofitable. And besides, we know that the Apostles were chosen to this state of life, to be as y^e chiefe rulers in the Church. wherefore it is not like that this election of theirs, to this office and estate, was a vaine and friuolous thing. [Page] 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 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. In very déede S. Mat. lyketh rather of the faithful con­stancy of the Women then of the men, and it is to this ende that we might learne to magnify the goodnesse of God so much y^e more, who by his power strengthneth our weaknes. To this entent & purpose are also the wordes of Saint Paule, saying, that God hath chosē y^e weak ones of this world, to confound the mighty & strong, to the ende they should not glorifye themselues.1. Cor. 1.27. 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: 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 y^e Gospel throughout the world, let vs by this vnderstand that it was the work of God, and therfore the prayse to be giuen to him. Now it is namly saide, that these women followed our Lorde Iesus, to serue or minister vnto him. Which thing, a great deale more declareth their affecti­on, in profyting by the Gospell. 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. And we know in what state and condition our Lorde Iesus stood, whiles he liued héere in this worlde. For thus he saith, y^e Foxes had holes, and the Birdes of the ayre nestes, but that he,Mat. 8.20. had no place wherin to hide his head. Contrarywise, we sée, that these women had wherwith to liue quietly and pleasantly. They then which wandred after this sort and could hardly get any lodging, féeling hunger & thirst, & were also mightely skorned and laughed at, besides their being chased and troubled euery where, and yet ouercame all this geare and bare it pacientlye, wee must néedes iudge that God strengthned them. Now, they also decla­red, euen at his death, the hope which they had had in our Lord Ie­sus christ. For although their harts were dead as it were (as héer­after shalbe declared more at full) and that they thought him to be [Page 78] cleane dispatcht, yet they might perceiue not long after, that they were deceiued. For, he had told them, y^t he should restore the king­dome of God: & he had also spoken vnto them of perfect blessednes, & of the saluation which he must make an ende of. And what of all these things? forsooth, héereby we sée, that although these séely wo­mens harts were sore troubled, bicause they knew not what wold become of our Lord Iesus, yet dyd he strengthen thē by his migh­tie power, & in ende, brought it to so passe, as that they might both vnderstand and iudge, that hee had made them no vaine promise. For, they looked for the promise of his resurrection, which in y^e iudgment of the world was not to be hoped of. Notwithstāding, we sée how he exercised their faith, to the ende we should not trouble our selues beyond measure, although to y^e outwarde shew it might ap­peare y^t God had forsaken vs, & all the promisses of the Gospell to be as thinges abolished, 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, if we faile in these conflicts. Woulde wee haue a grosser tryall then that whiche they abode? And yet by Faith they obtayned victorye. And therefore let vs arme our selues, when we are tolde of the attemps wherwith Sa­tan goeth about to assaile vs, and let vs, I say, be well appoynted before the blow come, and shew our selues to be so setled in y^e pow­er of our Lord Iesus Christ, that although wee cannot at the first perceiue, how the thing which is tolde vs, may come to passe, yet let vs rest in him, & doo him this honor, to beléeue, that hee will at last shew him selfe faithfull. And it is very néedefull y^t we shoulde be thus tryed euen to the vttermost. For otherwise, we would bée to to fine and nice, and laye our faith to morgage, or els faine vs héere an earthly paradice, & so our sences woulde neuer be able to raise vs as hie as heauen, y^t we might forsake this world. Which thing we may very perfectlye sée in the mother of Iohn & Iames. For we vnderstand, y^t she was before that, so ambitiously carried, as y^t she would haue had our Lord Iesus sit in his Kingly throane with all the pompe and brauery that might be, & her sonnes to sit by him, as his two Lieftennaunts. For thus she said vnto him,Math. 20.21 I beseech thée Sir cōmaund that one of my sons may sit on thy right hand, and the other on thy left. Héere we sée a foolishe glorious wo­man, who woulde faine haue séene her children in some glistringe earthly tryumph.

But beholde she saw héere a farre other manner of Schole: for she saw our Lorde Iesus Christ hanging vpon the Crosse, so shamful­ly and reprochefully as that all the worlde was against him: and there, honge, as if God had cursed and forsaken him. 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. Which we shall neuer be able to come vnto, except we be cleansed of al whatsoeuer kepeth vs back, héere below. Thus we sée what we are to consider of touchinge these women.Iho. 19.26. 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). 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. The like was also seene in Nicodemus, and in Ioseph. Indéede S. Matthew, S. Luke, and S. Marke, make mē ­tion of none but of Ioseph, because it was he that came to Pilat, & thervpon, Nicodemus tooke hart, when hee sée himselfe to haue so good a guide. True it is that Nicodemus was a Doctor of great estimation: 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 whether they had in their life time forsaken their houses to follow him.

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. 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, when they came to bury our Lorde Iesus Christ. 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,Ioh. 3.2. he burieth him. And therfore it cannot be chosen but that God gaue him a new harte: for he came before closely, & there was no darknesse dark ynough, [Page 79] considering his fearefullnesse and cowardize, if God had not corre­cted this fault in him. 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, nor yet render a reason thereof. 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, then y^t 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. And héere we also sée, why it is namely said, that Ioseph looked for the kingdome of God. Now by these woordes wée are tolde that God hath forsaken vs, and we are banished his kingdome, vntyll such time as hée gathereth vs vnto himselfe as his people, in the name of our Lorde Iesus Christe. Wherefore, wée sée how mi­serable our estate is, vntill our Lorde Iesus calleth vs vnto him­selfe, to consecrate vs vnto God his father. And if this bene­fite bée taken away from vs, cursed and confounded are we.

Nowe, this then was a wonderfull power & strength to waite for the kingdome of God, because the Iewes were made Bastards vnto it, and in the opinion of the worlde, the occasions therof were very great. For the Prophets had foretold, that at the returne of the people out of Babylon,Agge. 2.10. that God woulde become such a redée­mer vnto them: that his kingdome should florish most honorably & that the temple should be built more gloriously then euer before it was: that they should inioy al the pleasures that might be, & lead a most blessed life, that all men should be in quiet, & no talk be had but of reioysing in God, of blessing his name, and of yéelding him praise, & thansgiuing. And this is it which the Prophets promised. But how fared it with the people? Forsooth their neighbours dyd eate & drinke thē vp, they gréeued, & vexed them, & there was such tyranny vsed, as y^t innocēt blood was spilt throughout al y^e towne, the booke of the law burnt, & euery man forbidden vpon paine of death not once to read it, & such cruelties cōmitted, as were horri­ble. The temple also was altogether polluted. And what became of the house of Dauid? Forsooth, it was cut cleane downe, & at last: the whole state became worse & worse. And therfore no maruel, al­though so rude a people & so giuen ouer to all their desires & lustes, [Page] had not almost fallen from the true religion, and béen cleane out of heart: because we sée that the number of those which paciently suf­fered,Luk. 2.25.36 Mat. 2.19. and were constant in faith, were very rare and fewe. And of this number were Simeon, Anna the Prophetesse, and Ioseph. But what? The holy Ghost setteth downe vnto vs in so great a multitude, amongest the Iewes, and in a countrie so notably peo­pled, foure or fiue, as a thing which was not ordinary, and witnes­seth that it were they onely who looked for the kingdome of God: and it was to this end, y^t we might learne, that when things were confounded & in a desperate case, that we should then looke stedfast­ly vpon God. And because his trueth is infallible & vnchangeable, let vs bée constant vnto the end, & 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, 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 therefore, when God sheweth, that hee taketh vs for his children, and engraueth the same in our heartes by his holy Spirite: and besides, when wée haue the doctrine of the Gospell dayly sounding in our eares, Let our faith be confirmed, and let vs not slyde, albe­it all thinges were so confounded, as could not be possibly be more wished. And thus wee sée what it is that we haue to consider of out of this place. Wee are also to note the thing that Saint Iohn reciteth before our Lord Iesus was taken from the crosse: to wit, that hée was thrust into the side, to sée whether he had yéelded vp y^e Ghoste or not. 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: and then they knewe that he was dead: which pleased well the souldiers.

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, But S. Iohn giueth vs a full proofe that our Lorde Iesus Christe was the true Paschall Lambe, since he was, by the wonderfull prouidence and counsell of God, preserued, that there was not a­bone of him broken.Exod. 12.46. Num. 9.12. For it said in Exodus, that the Paschal lambe should bée eaten, but there should not one bone of him bée broken. And why were not the bones of Iesus Christe crushed? since it [Page 80] was the common maner at those dayes. 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. Wée sée then héere, that this was the worke of God, in kéeping backe the handes of the Souldiers, and his will also was that his Sonne should make a spéedie dispatch, to the ende hée woulde pre­serue him, 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. Héere then are wée to obserue, that the bones of the Sonne of God were preserued from breaking, because we might take him for our Paschall Lambe, who shoulde preserue vs from the wrath of God, whenas wée are marked with his blood. And therefore must wée come to this point: that since he is our Paschall Lamb, wée must eftsoones bee dewed and sprinckled with his blood: for without that, the shedding of it will doe vs no good: But when we shall accept him with this Sacrifice, and séeke remission of our sinnes also thereby, because we know that vntyll hée hath washed and cleansed vs, wée are very filthie, then are wee be dewed with his blood, through the spinckling of the holy ghost vpon our soules, and so are made cleane: and God accepteth and taketh vs for his people, and we are assured that although his wrath and vengeance bée ouer all the worlde, yet looketh hée on vs with his eye of mercy and alloweth vs for his children. 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. And besides, it is also saide, That water and blood issued out of his side, and hee that sawe it, beare witnesse thereof. When wée sée that water & blood issued so out, wée must remember that it was hee, as Saint Iohn sayeth in his Canonicall Epistle,1. Iohn. 5.6. who by his sacrifice wrought our purgation and peace, for the blotting out of all our sinnes. In very déede, Blood, when one is dead, wil waxe thicke by nature, and from it will very thinne water come, because the colour and thickest of the blood wil goe from it. But howeuer it is, Saint Iohn saieth, that GOD woulde shewe for what cause the death of his sonne profiteth vs, to wit,Heb. 9.2 [...]. in the first place, hée is at peace with vs by reason of the shedding of blood, for as it is saide, There can bée no remission of sinnes [Page] without the effusion of blood. For beholde why Sacrifices were v­sed from the beginning of the worlde. And God hath saide, that hée would be mercifull to all miserable sinners which put their truste in him: But yet he woulde haue sacrifices to bee offered, as if hée should haue said, that men should be fréely forgiuen their sinnes, because they can bring nothing of their own with them to obteine it. But must haue a mediator to recompence it. 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, so that we are discharged of them be­fore God. True it is we must cōtinually féele our selues to be gilty that we might bée humbled, and brought to true repentance, and bée cléerely voide of all presumption. But howeuer it is, wée are assured that God acquitteth and pardoneth vs in the name of his sonne, when we come to acknowledge our sinnes and iniquities. And why so? Because the sacrifice of his death is sufficient, to blot out the memory of al our transgressions. It is the water then that cleanseth. 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, and that wée must séeke for none o­ther remedy to washe vs from all our filthinesse. And thus wée sée howe water and blood came from him, by which meane wee are throughly saued in him, and therefore must make no wandlesses, to séeke our ayde els where. 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, 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 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 y^e two sacraments of his owne institution. I speake of two: because there are no moe instituted in his worde, But Baptisme, and the Supper. For all the reste is but a vaine imagination, deuised by the rashe bolde­nesse of men. Thus wee see that our Lorde Iesus Christe [Page 81] powreth out the vertue of his death and passion, aswel vpon Bap­tisme, as on the holy Supper. For Baptisme is a witnesse vnto vs, that hée hath so washed and cleansed vs from all our filthinesse, as that God receiueth vs vnto his fauour, as if wée came cleane and neate before him.

Now, wée must vnderstand that the water in Baptisme wor­keth not this effect. For howe can a corruptible Element washe and cleanse our soules? But the matter is, because water issued out of the side of our Lorde Iesus Christ. And therefore, when wée woulde that Baptisme should doe vs good, let vs goe vnto him who was crucified for vs, 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 besides, wée haue in the holie Supper a testimony, that Iesus Christ is our Shep­heard, and that vnder the bread, and wine, hée presenteth vnto vs his bodie and blood. Héere then wée sée the whole perfection of our saluation, when as wée are thus cleansed, and that God accepteth vs as if wée were pure, and righteous, and are so acquited before him as giltlesse, 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, and not to encline vnto creatures. Wée sée also howe wée ought to be confirmed by the suffring of our Lorde Iesus Christ, 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 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 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 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. Wée haue alreadie séene the testimony of Exodus: and Saint Iohn hath also put too the saying of the Prophet Zachary, whose words are these. They shall see him whom they had perced. In déede God vseth in that a similitude: For,Zach. 12.20. hée setteth him selfe against the contem­ners [Page] of his worde, whose heartes were rebelliously and wickedly hardened. Well (saieth hée) they thinke they make warre agaynst the Preachers of my word, and that they may by this meane stop them. Notwithstanding, it is against mée they fight, and whenso­euer they contemne and refuse my word after this maner: it is as if they wounded me with the stabbe of a dagger: and so shal they sée him whō they had persed. But this was truely accomplished in the person of our Lord Iesus Christ, for they persed him in his mortal body. And thus we sée how he was manifested to be y^e liuing God, who was in all ages spoken of by his Prophetes, since we sée that whatsoeuer was spoken, was accomplished in his person. 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, and bought swéete ointments also (which as S. Iohn saieth,Iohn. 19.39. cost a great summe of mony) of Myrrhe and Aloes, and buried him in a new Tombe, which hée had newe made and heawen out of a rocke. In this Sepulcher or Tombe, our Lorde Iesus Christ first began to shew the issue of his death: which was, that hée shoulde verie spéedely glorifie himselfe in his resurrection, and it was the will of God eftsoones to manifest it. And here we sée an infallible testimony, that amongest so many confusions which we read in this history, that might trouble vs, and as it were shake our Fayth, we may perceiue that God had alwayes care of his onely Sonne, as of the head of his Church, and of his welbelo­ued: 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, but also to euery one els which trust in him. But by the way, this question might be asked, why our Lorde Ie­sus would be so sumptuously buried. For it should séeme, that it was a superfluous thing, to vse the costlinesse of Aloes & Myrrhe, and such lyke. And to say the trueth, what profiteth this a dead man, to be washed, and annointed, or to haue any other glorious shew.

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 [Page 82] God. Wherefore, it séemeth that all those pompes shoulde be naught set by, and be cleane forgotten. And héerevpon it might be thought, that Ioseph his religion was but foolish, which should darken the hope of the resurrection. 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. And the buryall at those dayes were as the Sacrifices, washinges, and lightes of the Temple, and such lyke. And because they were rude people, it was méete they should be handled like yong children. In verie déed, buryall was taken to be an holie thing all the world ouer, and it was the wil of God, that it should be engrauen in the heartes of the verie paganes, be­cause they might haue no excuse, when as they would be so beast­ly, as not to hope for a better lyfe. Nowe, the Paganes abused the same: 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, for there was not so barbarous a nation in the world, which made not great account thereof. And yet they knew not why they did so, no more then they knew the meaning of their sacrifices: how­beit, this is enough to condemne them, insomuch as they departed from the trueth of God, and corrupted the testimony that was giuen them, which should haue brought them to the beliefe of the heauenly lyfe. But howeuer it is, The Buriall of it selfe, was alwayes as a myrror of the resurrection: For they put the bodie into the grounde, to be kept for a time. 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: But they honourably buried them, that they might not be pulde in péeces, although they were sure, they turned to dust. 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. This then was the manner of the Egyp­tians, whom the Deuill had bewitched, because they peruerted all good order. But the Buriall of the Iewes, strengthened their be­liefe of the resurrection. And so, according to that which I haue saide, our Lorde Iesus would be buried after the auncient fashion, because hée had not as yet, by his resurrection, fully accomplished our saluation.

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, and that the figures and shadowes of the lawe should last no longer. 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. And therefore his will was to be buried. And thus much for this point. Let vs now also vnderstand, that our Lorde Iesus Christ hath purchased vs life by his resurrection, so that wee must goe strait to him, w^tout séeking any other meanes to direct vs, then such as hée hath assigned vs. We haue also alrea­die saide, that hée hath ordeined two Sacramentes for our better confirmation. If the manner of the Iewes buriall had béen neces­sarie for vs, no doubt, Iesus Christ would haue had it continue in his Church. But hée would not that we should stay our selues vpō this earthly and childish Elements. 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 was manifested in our Lord Iesus Christ. Wherefore we should but separate our selues from him, if we would be thus basely and simply instructed. For marke what Saint Paul saieth,Colos. 3.2. That if our affection be on things aboue, we must séeke it in fayth and in spirit, and be conioyned vn­to our Lord Iesus Christ:Colos. 12.8.9. & 18. that we should bend our selues to him, and not be nusseled in any thing which might withdraw, hinder, or kéepe vs backe from being vnited to him as vnto our head, since his body is said to be the Temple of God. And thus much wée are to consider of for buryall. Howbeit this is also to be remembred, that hée was laide in a newe Tombe, which was not made, but by the singular prouidence of God: For he might verie wel haue béen buried in a Tombe which had serued for that purpose long before. For Ioseph of Arimathea had many auncestors, and in such weal­thy mens houses, there was a commō Tombe made for the nonce. 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. Neither was it without cause that hée was called the first fruites of the resurrection, and the first borne of the dead: who had béen made partakers of life before our Lord Iesus Christ. For we read that Lazarus rose again. Wée sée also that Enock & Elie were taken vp, and neuer felt any naturall [Page 83] death, but were gathered together into an incorruptible life: How­béeit al this hangeth vpon the resurrection of our Lord Iesus. And therfore we must take him to be as the first fruites. In the law, the fruites of the yéere were consecrated to GOD, by the only brin­ging of an eare of Corne, and a bunche of Grapes, to lay vpon the Au [...]ter. Now when this was offered to God, it was a generall consecrating of al y^e fruits of the yéere. When y^e first born also were cōsecrated to God, it was a declaratiō of y^e holines of the tribe of Is­rael, & that God accompted it for his inheritaunce, which he had re­serued to himselfe, and contented himselfe with this people, as if a man would be contented with his Patrimonie, Euē so, let vs vn­derstand, y^t when we come to our Lord Iesus Christ, we are al cō ­secrated and offered in his person, to the end we might at this day, receiue life through death, & 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 is, that the buriall of our Lord Iesus Christ must bring vs vnto his resurrection.

Neuerthelesse let vs looke wel to our selues: for al whatsoeuer that must serue our faith, hath béene accomplished in the person of the Sonne of GOD: 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 therefore let euery of vs which acknowledge our offences, séeke remedy for them, & be of good courage. For we sée how Ioseph & Nicodemus did. Now, here are two things to be considered of for our example. The first is, that they had no cléere insight in the fruite of the death and passion of our Lorde Iesus Christ. Where­fore their vnderstanding was grosse, and their faith very weake. 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. And although we feele our selues weake, yet let it not discourage vs. It is true indéed, that we are weake, 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.

Moreouer, since at this day, our Lorde Iesus is risen in glory, [Page] and although we must here suffer many miseries and calamities, 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: 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: and although wee must runne through a number of afflictions, yet let vs alwayes haue an eye vnto our heade. 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, and yet was not their faith for all this wholly morgaged. 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 follow him, and that it is no hurt for vs to die with him, since we shalbe partakers of his glory. And Saint Paule exhorteth vs to be like vnto Ie­sus Christ, not onely as touching his death, but also as concer­ning his buriall. For there are some that coulde bée contented to die w^t our Lord Iesus Christ for a minute of an houre, 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 wée must also paci­ently abide, at last to be buried. I call this dying, whenas God séeth vs so suffer for his names sake: 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. But because wée are not by and by humbled, it is méete wée shoulde bée longer time scourged, and bée contented, and pa­ciently beare it. For as the Diuel neuer ceaseth to deuise what­soeuer may withdrawe vs, and make vs growe woorse and woorse: Euen so must wée al our life long fight against him. 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 not bée wéery in confessing our fayth, and therein followe Nicodemus, but not in his temerousnes. For when he first came vnto our Lord Iesus Christ, hée kept himselfe very couert and close, and was a­fearde to shewe himselfe a true Disciple (for wée knowe that the confession of our faith is required in vs)Iohn. 2. & 2 [...].1 [...]. But when hée came to [Page 84] bury him, he declared, 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 although the worlde hateth and detest­eth our Lorde Iesus Christ and the doctrine of his Gospell, yet let vs stick vnto it. Let vs also vnderstande, that the greatest benefite and contentation that wee can continuallye haue is this, whenas God accepteth and liketh of our seruice, and besides, although wée must suffer & abide troubles here in this worlde, yet let vs knowe this y^t because he hath gloryously rysē againe, that he dyd it not to the ende to make a separation betwéene him and vs, 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: for it is very good reason that hee should haue some more priuiledge then the common order of the church.

And héerein is the saying of the Psalmist fulfilled. Thou shalt not suffer thine holy one to sée corruption.Psal. 16.10. And therefore it was méete that the body of our Lord Iesus should remaine vncorrupt vntill the third day: but it was for that time, so appoynted and e­stablished by the counsell of GOD his Father. Howbeit wee, haue no time assigned, but the last day. And therefore let vs a­byde troubles and miseries so long as it pleaseth GOD, and let vs vnderstand that he wyll in the ende, when hee séeeth conueni­ent time, restore vs, after wee haue bene cast quite and cleane downe, For therevnto Saint Paul exhorteth vs,1. Cor. 15.10. when as hée saieth, that Christ Iesus is the first fruites: whiche is, to pull backe that feruent zeale wherewith wee are often times too too much carryed awaye: for by our wylles wee woulde flye with­out winges, and wee are gréeued with God for houldinge vs so longe heere in this worlde, because hée wyll not bringe vs to hea­uen euen at the fyrst,2. Kin. 2.11. and carry vs vp in a fiery Charit as Eilas was: to be short, we would faine triumph before we haue fought a blow.

Now, that we might withstand this desire, and these foolish lusts, Saint Paul telleth vs that Iesus Christ is the first fruites, & wée must be contented that by his death we haue a sure pawne of the resurrectiō. Neuertheles, bicause he sitteth at y^e right hād of god his Father hauing all rule and dominion both in heauen and earth: [Page] 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 we séeme to be liuing héere in this world, yet let vs bée as men quite forlorne: and abide all this, vntill the comming of our Lord Iesus: For euen then shall our life be made manifest by him, when as he shall thinke it good. And thus we sée what it is that wée must obserue about the buriall of our lord Iesus Christ, 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, 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, and also to call vpon his holie name.

And in this confidence and beliefe, Let vs fall downe before his diuine maiestie, beséeching him to receiue vs all to his mercy, and that we may not cease to haue recourse vnto his frée goodnes, how miserable & wretched soeuer we bée. 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 not doubt but that hée will be alwayes our Father, so long as hée wil graunt vs this fauour, as that we may be able to shew our selues his true children. Let vs also beséech him that hée will cause vs to declare this by the effect, in such sort, as that we desire nothing els but to be wholy his: and as hée hath very dearely bought vs, so wee may also of right, fully and wholly agrée to serue him. 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: because the infirmities of our flesh doe alwayes beare such a resisting and striuing sway, 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. That hée will not onely graunt vs this grace, &c.