secondly for that we be made partakers of his flesh and of his Godhead and thirdely for that by it we communicate and are vnited togither one with another Moreouer by this supper is ment that wée are spiritually nourished and susteined or fed with the body and blud of Christ. For like as bread and wine doo nourish encrese preserue and comfort mens bodyes So doth Chrystes body blud nourish encrease preserue and comfort our soules vnto euerlasting life if so be that true fath bée found in vs. What is the signification of this Supper in respect of the time to come This holy supper signifieth that by the power of Chrysts body raised from the dead our bodies also shal one day rise ageyn that they may be made like vnto the glorious body of Chryst. Wherevpon Paule sayth If Chryst bée risen agein wée also shal rise ageine that we may enioy the cōtinual presence of Chrysts body for euermore Whervppon certein of the holy fathers haue termed this Supper conduct money bicause it putteth them that receiue it before their death in mynde that Chryst is vntoo them the passage from these troubles to eternal blisse What is the signification of the Lords Supper in respect of the euerlastingnesie It is a perpetuall warrant of Gods fauour towards men at no time subiect vntoo chaunge and therfore the Lord himselfe calleth this his supper the newe Testament as which shall neuer become olde at any tyme. How be it too the intent this thing may be vnderstood more cléerly I will as bréefly as may be declare what things are most méete in euery Testament and how all those things which ought to méete in euery last wil or testamēt doo méete héere and moreouer what the new testament is In euery testament or last wil there be fiue things First the Testator that maketh the wil. Secondly the goods which the Testator bequeatheth Thirdly the heirs that are made Fourthly the death of the testatour And fifthly the conditions that are to bée kept of them that are made heires by the wil. In this new Testament the testator is Chryst. The heritage is the possession of eternall life The heires are the children of God that is to say al that beléeue in Chryst. The death of Chryst the testator folowed presently after For he died was buried and rose ageine the third day The conditions too bée obserued of the heyres that are named are that they should beléeue in Chryst and obey him and continue in innocencie of life vnto the end And if they fall intoo sinne that they earnestly repent them before their death Héerevppon wée may now in this wise conclude what the new Testament is The new Testament is is an euerlasting couenant stablished by the death of the Testator Iesus Chryste concerning the grace of God the forgiuenesse of sinnes and the frée gift of eternall life promised too all nations people that beléeue in Chryst crucified ¶ Of the second WHen Paule sayth Let a man examine himselfe and so eate of that breade and drinke of that cuppe for hee that eateth vnvvorthely and drinketh vnvvorthely eateth and drinketh his ovvne damnation These woords of Paule confirme foure things First that the vse of the Supper ought too bée in the church Secondly that it is necessary for men to trie themselues before they vse this Supper Thirdly that hée which receiueth thys Supper vnworthely dooth sinne most gréeuously And fourthly that this supper is too bée ministred onely vnto those that are able too examine themselues I will speake of the second only that is to say how euery man ought to examin himselfe that mindeth too vse this Supper too his behoofe How then must he proue himselfe that will vse this supper That doth Paule teach the seconde Epistle too the Corinthians and y e .xiij. Chapter in these woords Examin your selues whither you bée in faythe examine your selues Know yée not your selues that Chryst is in you By which woordes is vnderstoode that rightful triall consisteth in this that true Fayth and the presence of Chryste bée felte in vs that is to say too vse plainer woordes He is tried and cōmeth woorthely too Chrystes holy Supper that commeth too it reuerently in the feare of God in true repentance in true faith and with a Godly purpose And on the contrary parte he that preaseth to it vnreuerently without the feare of god without true repentance without true faith and with purpose to sinne commeth vnworthely not making difference of the body and blud of the Lorde and hée eateth his owne damnation Therfore whosoeuer approcheth too this supper and hath a purpose to continue in his sinnes he is a blasphemer and receiueth the sacrament with Iudas But too the intēt rude people shold not rashly presume to come to this supper the discipline of confession absolution is instituted in our churches too very good purpose For this discipline auaileth greatly to this that a man may orderly examine himselfe Howbeit too y e intent we may iudge aright cōcerning cōfession and absolution first it is too bée known that as there bée two sorts of cōfession so there be two sorts of absolution also One kind of confession is to God only that is too wit when a man confesseth his sin before God acknowledgeth himself to bée a sinner and desireth forgiuenesse for Christes sake without such confession none of ful yéeres is saued In this wise did Dauid confesse himself when he sayd Haue mercie on mée O God for I haue sinned against thée Enter not into iudgement with thy seruant for no man liuing shal bée iustified in thy sight So confesseth Daniel himself when he saith Wée haue sinned and done amisse with our fathers So did y e publican whē he durst not lift vp his face vnto heauen but strake his brest saying O God be mercifull too mée ◠sinner Unto this cōfession aunswereth the absolution that is giuen by only God And this is done when a mā beléeueth his frée promise For whosoeuer beléeueth is iustified from sinne that is to say set frée from sinne For sith that sinne is a falling away from the lawe will of God with a binding vntoo euerlasting death damnation vndoutedly absolution must be the releasing of the beléeuing man from that bonde wherby he is bound to euerlasting death and damnation So was Manasses assoyled so was Dauid so was the théefe vppon the crosse so was Mary Magdalene So are we assoyled dayly when we say with a true heart I beléeue the remission of sinnes and when we pray with faith forgiue vs oure trespasses Let this suffize concerning the first kynd of confession and the absolution of the same An other Confession is of Discipline when a man for counsell instruction and confirmation of his Faith commeth to the minister of the Churche acknowledgeth himselfe a sinner craueth comfort and desireth too bée instructed with Gods woord too the intent his conscience may be made quiet In
the worlde when as notwithstanding they are not able too shewe any true contrarietie in no part of the foundation of the doctrine and woorshipping of God howsoeuer these Prothëuses transforme themselues intoo a thousande shapes By these practises of Sathan wée sée it brought too passe that the wilful sorte are made more stoute in their superstitioÌ„ and the weaker and vnstedier sort doo for the most part giue ouer too the great gréef of all the godly and vnlesse Chryst make hast of his coÌ„ming it is too bée feared least many wil bée wrapped ageine in their former darknesse What is too bée doone in this case my brethren I beséeche you Wée muste beware of Sathans wyles Wée muste haue an eye backe too the examples of our aunceters Abel Abraham the Prophets Chryst and his Apostles Let vs accompany oure selues with them in doctrine woorshipping and Inuocation Let vs not bee disquyeted at the multitude of our enimies Let vs not bée mooued at the number of the runnagates Let vs not bée dismayed in harte at the persecution and miseries whyche the godly are fayne too suffer in this worlde Let vs not onely haue an eye too the lowlynesse of the church which in this world lyeth vpon the ground despised but also let vs haue an eye too Chryst tryumphing who wil in time to come reward those with the glory of blissed immortalitie whome hée maketh like vntoo hym selfe in thys life so they continue stedfast too the ende Let vs beare in minde this most weightie saying of Chrystes Watche and pray that yée enter not intoo temptation That whiche I say too you sayth hée I say too all The world tempteth the fleshe prouoketh the armies of Heretikes trouble the stumbling blockes of doctrine and manners offende the fonde quarellings of proude persones vexe ageinste all these things the surest remedie is too call vppon GOD. For it is not for nought that Salomon sayeth The name of the Lorde is a moste strong Towre the ryghtuous man shall flée vntoo it and bée saued In oure calling vppon God let vs haue an eye too the Propheticall and Apostolike churche and let vs arme our mindes ageinst the Idoll gaddings of Mahomet and the Papistes and ageynste the wranglyngs of the Heretikes Lette vs oftentimes bethinke vs vppon how sure and vnmouable foundations the continuall doctrine of the Churche and the stedfaste religion of the Catholike Churche is grounded Lette vs bethinke vs of the heauenly Reuelations wherby GOD himselfe reueled his will vntoo men when hée spake too the holy Patriarkes and Prophets whiche wil of his hée hath confirmed by many woonderful miracles bothe in the olde and new testament Let vs beholde the moste swéet consent of Moyses the Prophets Chryst and the Apostles in doctrine and religion Let vs bée stirred vp too the acknowledging of GOD by the example of many Martirs who with Abell the firste Martir confirmed the heauenly doctrine with their owne bloud Let vs absteyne from fonde disputyng by whiche the bonde of peace whiche is charitie is broken and let vs rather applye oure selues too godly life than too suttle and vnprofitable disputations by meanes of whiche what euill hathe rysen in the Churche it gréeueth mée ryght sore at the harte too thynke For although in these realmes GOD bee thanked there bée a very great calme and a godly agréement in al our churches yet notwithstanding godlinesse wold we should bée sory for the miseries of those whiche at this day are afflicted through the vnsesonable strife of certein persons wherwith y e mindes of many princes diuers others are wouÌ„ded How béeit sith wée are not able too remedy these euils let vs flée too him who alonly is able too doo al things Pray yée therfore w t the whole church of Chryst vnto y e eternal God the father of our Lord Iesu Chryst y t he wil gather to himself a church in this world that he wil in y e same church mainteine y e purenesse of doctrin the true worshipping of him so as wée may woorship him aright for euermore magnifie praise him Pray him too gouerne w t his spirit our most méeke soueraine Lord king Frederike the secoÌ„d of y e name who as he hath succéeded his most holy father in y e kingdom so also is hée y e very right heir of his fathers vertues is not only a prince y t beareth special loue too iustice equitie but also a singuler fauorer and patrone or rather a most faithfull foster father of the churches schooles Pray too Chryst that he wil with his spirite rule the counsellers and nobilitie of the realm the gouerners of churches ciuill offices schooles and housholdes giuing them courage too mainteyne Gods glorie true doctrine and honest discipline so as wée may leade a peaceable and quiet lyfe with all godlynesse and honestie Pray for all the states of this realm y t all may knit them selues toogither in swéete concord one reléeue an other so as the superiors may think that their inferiors shal be coheires with them of Gods kingdom the inferiors obey their superiors in the Lord as Paul willeth them so y t al the degrées of this realm béeing setled in a moste swéete tunablenesse wée may liue peaceably quietly Pray ageinst the enimies of the king this realme Pray Christ too represse the rage of Sathan too graunt vntoo his church teachers shepherds agréeing in true doctrine and godlinesse which may set foorâ—h gods glorie by teaching aright by example of godly life too the intent that at the length all of vs fully beholding the glorie of the Lord with open face as it were in a glasse may bée transformed intoo the same likenesse as it were from glorie too glorie by the spirite of the Lord. So bée it Now remayneth that I should say somwhat concerning mine own purpose namely wherfore I haue published these expositions of the gospels vpon y e Sundays About a fourten yéeres ago I vttred priuatly certein short notes vpon y e sundays Gospels too my scholers at home at my house to y e inteÌ„t I might by this my small trauell further their studies not thinking at all too haue put them foorth But what folowed The things that wer endâ—â—ed too a few scholers were coÌ„municated too many And when I perceyued that diuers sought earnestly after them I enlarged them somwhat a sixe yéeres ago And nâ—â—at length the entreatance of certeine godly Shepherds compelled me too publish them and put them foorth in print Wherfore séeing that this woorke is wholly ordeyned for the godly ministers of the Gospell I thought it good right déere brethren too put foorth this my trauaile vnder your name If yée shall reape any thing thereby giue GOD the thanks and commende me too God with your Prayers This one thing haue I earnestly regarded namely too set foorth purely the doctrine of the Catholike Church whiche bothe the vniuersitie of
office Fifthly if it happen them too bée cast intoo prison and too bée put too torture for performing their dutie accordingly what shall they then doo Shall they denie Chryst in no wyse But they shall sende theyr Disciples vntoo Chryst not fearing them that an doo no more but kil the body but him rather who as hée can destroy bothe body and soule so also can hée saue them bothe Thus much is spoken bréefly concernyng the first place ¶ Of the second ARt thou hee that shall come or doo vvee looke for an other The errour of Iohns disciples conâ—erning y e Messias gaue occasion of this message and demaunde For they béeing partly offended at the outward appéerance of Chryst as it appereth by the Lords answer and partly béeing begiled through affection too theyr maister mystooke Iohn too haue béen the Messias Iohn too the intent too rid his disciples of this errrour sendeth them too Chryst too enquire of hym whether hée were the very Messias or whether some other were styll too bée looked for that by this meanes they myght bothe by words and déedes of Chryste himselfe bée more fully instructed concernyng Chryste that he was the true Messias and not Iohn Iohn then sendeth not his disciples to Chryst for that he himselfe douted of Chryst but too procure the saluation of his douting disciples Let vs therefore learne of Iohn too haue a lowly opinion of our selues that wée take not any thing vppon vs arrogantly And let vs learne of his disciples to performe obedience too our superiours and specially too them that by woorde and lyfe doo send vs the right way to Chryst. ¶ Of the third BUt what aunswereth Chryst Go and beare Iohn vvoord vvhat ye heare and see The blinde see the lame vvalke the lepres are clensed the deafe heare the dead rise ageyne the poore receyue the glad tydings of the Gospell and blissed is he that is not offended at mee This answer conteineth foure things signes vndoutedly shewing the true Messias the image of the Churche in thys life to whome the Gospell perteyneth and an admonition that no man should bée offended at the outwarde appéerance of Chryst and his Church The proofe that Iesus himselfe is the very Messias is this Whosoeuer by his owne power giueth sight too the blinde to the criples ablenesse too go vpright to the lepres helth too the deafe hearing to the dead lyfe and preacheth the glad tydings of the gospel too the poore that is to say too the consciences that are broken and sorowful with the féeling of sinne Hée out of all doubte is the true Messias For Esay prophesieth of the Messias in these Ye weake hearted bée of good comfort feare not Behold your God shall bring a discharge of vengeance God himself shall come and saue vs Wherby shal we know him the Prophet answereth Then shall the eyes of the blinde bée opened and the eares of the deafe shall heare and the lame shall leape as a hart and the toongs of many shal be loosened And the same prophet sayth The spirit of y e Lord is vpon mée bicause he hath annointed mée to preach glad tidings to the poore that I should remedie them that are broken in heart and preach libertie too prisoners and let them out that are shut vp In as much then as yée sée mée according too the foresayings of the Prophets too perfourme these things by mine owne power why doo yée not acknowlege mée to be the Messias And so Christ by this demonstration proueth himselfe to be the true Messias and teacheth that it is his office too giue aide too the miserable and afflicted Furthermore y e image of the church kingdom of Christ is séene héere to be despised before the world The hearers of Christ are the poore the sick and the despised in the sight of the world vnto these doth Christ preach y e way of saluation and healeth their diseases And like as he did then heale the diseases of the body euen so at this day healeth he the coÌ„sciences of sinners wouÌ„ded with sin bringeth spiritual gladnesse to their hartes whiche thing they féele in very déede which in true inuocation doo heare the voice of the Gospel Where he sayeth that the poore receiue the glad tydings of the Gospell he sheweth to whom the Gospel belongeth namely to the poore that is to say to the broken in hart for the filthynesse of their sinnes Whereupon it is sayd in the psalme A sacrifice too god is a troubled spirite a contrite and humbled hart O God shalt thou not despise And an other Psalme Whiche healeth them that be of a broken harte And Esaye the .57 GOD dwelleth with the broken and lowly spirite too quicken the spirite of the lowly and too quicken the heart of the broken The Gospell then perteineth only too such as féeling their owne sinnes are sorie for them and are afrayde of Gods iudgement and cast away purpose of sinning any more The Gospell therfore is a ioyfull tydings of the forgiuenesse of sinnes and a comfort in the heart through the woord and the holy ghost which belongeth vntoo them only that repent and beléeue the Gospell receyue remission of theyr sinnes are endued with the rightuousnesse of Chryst which béeing imputed too them for theyr owne they appéere as ryghtuous in the sight of God are endued with the holy Ghost and being now made a newe creature in Chryst beginne too obey Chryst through Faith and endeuer daily too abounde in all knowledge and vnderstanding Philip. j. The Lords admonishment Blissed is hee that is not offended at mee giueth an inckling héere first that Iohns Disciples were offended at the person of Christ secondly it warneth all men in generall not too bée offended at the outward appéerance of Chrystes kingdome so as they should eyther not receiue the Gospell at all or else hauing receiued it should reiect it after which sort many are in all times offended Cicero in his time was so offended at the bondage of Gods people that hée would not receiue the Doctrine of the Churche Euery citie sayth hée too Laelius hath his peculiar religion and wée haue ours Though Hierusalem were in prosperitie and that the Iewes were in quietnesse yet notwithstanding should wée for the glory of our Empyre the maiestie of our name and the traditions and customes of our auncetors holde scorne of the superstitions of their religion and now much more bicause that nation hath shewed what good wil it beareth to our empire by warres and how déere it is too the Gods immortall in that it is subdued and let out too ferme c. These foure things doo the Papistes also boast of at this day Glorie maiestie of name traditions of elders Lordship But Christ in this place biddeth vs take héede that wée suffer not our selues too be deceiued with such ghosts but rather that we should ioyne our selues with the litle and despised flock which heareth the voice of
pure séed so also wil he haue the same kept pure and in no wise corrupted And this séed hath he left with his Churche too kéepe layd vp in the treasures of the Prophetes and Apostles The frute that this séede bringeth forth foloweth the nature of the séede when it is growen vp For first after it is layed intoo the ground there springeth of it repentance that is too say an amendment of the former wicked life For like as some excellent séed béeing conceyued in the bowels of the earth dooth by his owne power kil the wéeds that ouergrew the grounde before so this séede doothe by true remorse kil the shreud wéedes that is too say sinnes whiche the Deuill hath sowed in mannes harte so as they may not hear deadly frute vntoo damnation as they did before Ageine this séede toogither with helthful repentaunce bringeth forth faith the frute whereof is moste acceptable too GOD. Out of this faith as out of the eare of the corne come forthe séedes that is too say children of GOD according too this saying To as many as beléeued hée gaue them power too become the children of God These as sayth sainct Peter are borne ageine not of corruptible séede but of incorruptible séede by the woorde of the liuing God that continueth for euer The children of God being so borne of Gods incorruptible séede doo bring forth their fruite that is too wit good woorkes and pacience wherwith the Lords fruteful féeld flourisheth euen vntill haruest ¶ Of the seconde BY the manner of the séede layde intoo the grounde a man may gather foure kindes of hearers of Gods woord For the séede that is layde intoo the ground either is not conceyued in the bowels of the earth or else is conceyued wyth frute howbéeit such frute as out of hande withereth and perisheth or else with frute that endureth too the haruest And this varietie happeneth by reason of the nature of the soyle For if the séede light intoo the way it taketh no roote but is either troden downe with féete or deuoured by the byrdes If it light vppon stonie grounde bicause it taketh no déepe roote it perisheth as soone as it coÌ„meth vp If it light among thornes the thornes choke it and it dieth without profit If it light vpon good grounde it beareth frute and that plentuously Héervpon our Lord concludeth manifestly that there bée foure sortes of héerers of which I must nowe speake in order The first kinde of héerers is set foorth in this wise in the Parable Some fell in the highe vvay and vvas troden vvyth feete The Parable is thus expounded by the Lorde Those that are by the high vvay are those that heere the vvoorde and anone commeth the Diuel and taketh the vvoord out of their heartes least they shoulde beleeue and bee saued In this exposition many things doo méete toogither woorthie too bée considered First what is the cause that it beareth not frute namely bicause the grounde is harde and drie that is too say the heartes of the héerers are stonie and harde so as they giue no place too the worde Mennes hartes wex harde by accustoming themselues too sinne by hope of scaping without punishment by Epicurishe thoughtes by innumerable examples of such as sinne and by the craftes of the Diuell And whereas the Lorde sayth that the â—éede was sowed in their hearts it is as muche as if he had sayde that the vice leudnesse of men is the cause why it is taken out of their hartes Therefore they doo God wrong that ascribe their damnation vntoo him For hée being mercyfull vntoo al men casteth his séed intoo the ground that is too say sendeth preachers too teach his gospel but through mens default it coÌ„meth too passe that it is troden vnder foote without frute Secondly it is too bée marked aduisedly that the diuel is sayde too come and take away the worde out of their hartes Whereby wée gather that this enimie of our saluation according as hungrie birdes are woonte too doo in séed tyme as soone as the doctrine commeth abroade is at hande â–ª and steppes in to catche it vppe before it can conceiue moysture and shoote forth That this is the continuall endeuer of Sathan the storie of all tymes teacheth vs and Peter testifieth when hée sayth that the Diuell goeth about like a roaring Lion séeking whom hée may deuour For in like wyse as hée set himselfe ageinst our first parentes and that by taking Gods word out of their hartes so employeth hée himselfe wholly with like endeuer at this day that the worde whiche is preached may abide frutelesse with the héerers Thirdly it is to be obserued that the Gospel is the preching of saluation For when hée sayth that the Diuell taketh the woord out of the hartes of the héerers least any should bée saued hée declareth sufficiently that the woorde of God is appointed too our saluation Fourthly héere is too bée obserued the great prayse of fayth in asmuche as Chryste in expresse wordes calleth it the cause of our saluation leaste throughe beléeuing sayeth hée they might bée saued For as saluation is offered vntoo men by the ministration of the Gospell so by faith only is the offered saluation receyued and reteined wherevpon the Apostle sayeth the Gospell is the power of God vntoo saluation too euery one that beléeueth Fifthly as our great vnthankfulnesse is noted wherethrough wée despise the saluation that is offred vs by the woorde so is their errour too bée detested which go about too depriue the woord spoken of his power whoo doubtlesse are the diuels instrumentes too hinder the saluation of men The second sort of héerers are noted in this parable Other some fell vpon stones and assoone as it came vp it vvithered bicause it had no moysture The Parable is expounded by the Lord in these woords For that vvhich fell vpon the stones are those vvhich vvhen they haue heard the vvoorde doo receiue it vvith ioye but yet they haue no roote but beleeue for a time but go backe in the time of triall As long as the Crosse and persecution troubleth them not they holde not the meanest place in the Churche but assoone as persecution ryseth for the Gospell they giue ouer and fayth dieth vtterly in them without frute and of this sorte of héerers alas for sorowe there are too many Assone as the doctrine of the Gospell was purged in this Realme very many séemed too embrace the Gospell earnestely But when they sawe their fréendes displeased with them for it wheÌ„ they perceiued that no smal péece of their estimation among the Papistes was abated by it and that the crosse touched them somewhat néerly then they forgat the swéetnesse of the Gospell whiche they had héeretofore receyued with ioyfulnesse and shamefully lyke wretches slipt from it too their vtter reproche the horrible destruction of their soules for whom it had ben much better neuer too haue tasted the goodnesse of the Gospell than wyth
Angel that Chryste is risen This is the summe of the storie The women are willed not too bée afrayd This is the frute of this benefite and the women séek Chryst raysed from death By the example of whom is commended vntoo vs the helthful vse of our Lords resurrection Wherefore not without cause Paule wryting too Timothie sayth Remember that Iesus Chryste is risen from death For as the same Apostle saith in the .10 too the Romains If thou beléeue in thy harte that God hath raysed him from death thou shalt bée saued How bée it too the intent this Article of oure fayth may be the better confirmed vntoo vs I wil handle thrée places in this sermon whiche are 1 How many wayes there are too proue the Lorde resurrection 2 Why hée arose the third day 3 What is the frute of Chrystes resurrection ¶ Of the firste BY thrée kindes of Testimonies is the Lordes Resurrection confirmed For there are Testimonies that go before and that go with it and that come after it Of which I will speake in order Christ admonisheth vs in the .xxiiij. of Luke that we should aduisedly wey the testimonies that went before the Lordes Resurrection where he sayth So is it written and so ought Christ too haue suffered and risen agein the third day and repentance and remission of sinnes to be preached in his name vntoo all nations But where is this written He himself answereth and saith In Moises and the prophets the Psalmes it is written of mée Therfore in Moyses in the Prophets and in the Psalmes must wée séeke for the Testimonies that go before our Lords resurrection In Moyses there is a double kinde of Testimonie concerning the Lords Resurrection For it is both foretolde in expresse woords shadowed with many figures The expresse woordes are these The womans séede shall breake the Serpents head that is too say Chryst shall ouercome the Deuil which thing could not bée doone but by Chrysts rising ageyn from death ▪ For if Chryst had taried stil in his graue the deuil had had the vpper hand of Chryst. For as long as Chryst lay in his graue Christ had no victorie that is he had no triumph But assoone as our Lorde opened his graue and came out of it aliue he shewed him selfe conqueror and triumpher ouer Sathan Héerevnto also perteyneth this saying In thy séede shall all the nations of the earth bée blissed Now as in death is the curse so is blissing too bée séen in y e life of Christ. Also it is shadowed with figures in Moses Adam dying and afterward being raysed ageyne was a figure of Chryste dying and rysing ageine For thus sayth Augustine Chrystes resurrection was prefigurate in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his séede So Christ rising agein from the dead builded the church out of the wound of his syde Isaac also being laid vpon the altar too bée sacrificed and yet beyng deliuered by the Angell was a figure of Chryste offered vp vpon the Crosse and afterward raysed from death by the power of God Ioseph being cast into prison afterward brought foorth vntoo high honor did betoken the death resurrection of the Lord. In the Prophets also are both sayings and figures of this Resurrection Esai 53. chapter If he giue his soule for sinne he shall sée long lasting seede and the will of the Lord shall prosper in his hand Daniell telleth openly that Chryst shall bée put too death and that he shall reigne for euer Oseas also sayth the thirde day he shall quicken vs. Among many other figures are these Sampson is shut within the Citie and the gates fast locked And our Lord is closed in the graue fast sealed Sampson breaking the lockes and bearing away the gates escapeth without harme And Chryste breaking the powers of hell goeth out frée Like as the shippe should haue perished if Ionas had not bin cast out so should the woorld perish if Chryst had not suffered And like as Ionas was in the belly of the Fishe thrée dayes and afterwarde was cast out on lande So Chryste was thrée dayes in the earth and afterward came foorth aliue out of his graue In the Psalmes also are Testimonies and Figures of Chrystes resurrection The second Psalme entreateth altoogither of the kingdome and préesthood of Chryst. The fiftene Psalme Thou shalt not suffer thy holy one too sée corruption The .xxij. Psalme preacheth the Lordes Passion and resurrection The Cx. Psalme He shall drinke of the brooke by the wayes side therfore shal he lift vp his head The same Dauid doth shadow the death resurrection of the Lord. Dauid fléeing so oftentimes at length being aduaunced too the kingdom was a figure of Chrysts abacemēt by death of his glorificatiō by rising agein Such maner of proofes of y e lords death resurrection there are many in Moises in the Prophets and in the Psalmes but I haue recited but fewe for shortnesse of time To the furtherance héerof cōmeth it also y e Chryste oftentimes forewarned his Disciples of his deathe and resurrection Of testimonies that go with it there be twoo sorts namely expresse woords signes In this Gospel the Angel sayth He is risen he is not heer The signe was séen the graue was emptie there was an Earthquake the Lorde shewed him selfe first too Mary Magdalene afterward too the more part of the Apostles and then too fiue hundred bréethren hée is conuersant with his Disciples fortie dayes and at the ende in the sight of a great number he ascēded visibly intoo heauen from whence the .x. day after his ascencion hée sendeth the holy Ghost according too his promise whiche holy Ghost conuinceth Chryst too haue ascended intoo heauen in déed as triumpher ouer death and hel The testimonies that folowe are of twoo sortes also The preaching of the Apostles whiche is confirmed wyth sundry miracles afterward the recorde of the whole Churche confessing Chryst their Lord and mediator ▪ Besides these there bée other signes also The inward signe is Chrysts spirit in the harte of the beléeuers whiche testifieth vntoo them that Chryste liueth The outwarde signes are Baptime and the Lords supper For by Baptim is figured Chrysts death buriall and resurrection as Paule teacheth the .vij. too the Romaines The Lordes Supper dooth also represente vntoo vs Chrystes resurrection Hee that beléeueth not these testimonies going before it with it and comming after it shall one day sée him comming in the Clouds too be his iudge whome hée acknowledged not too be his Sauiour héer on earth ¶ Of the second WHy arose he ageine the third day Why did he not put it of till the last day that wée mighte haue risen toogyther with him He rose ageine the third day first too fulfil the Prophecies For it was tolde before by the Prophet Oseas and prefigured in Ionas that he should rise ageine the third day Secondly too make
the towne that they were going too and hée made as though he would haue gone further but they constrained and intreated him too tary with them Héereby wée may lerne what account wée ought to make of them that rebuke vs when wée doo amisse and call vs backe intoo the way of sound doctrine They doo not héere giue Chryst taunt for taunt call him foole ageyn but they acknowledge their owne foly and yéeld themselues too him easy too bée taughte too the intent they may be deliuered from their erroure and foly Thus do all the godly On the contrary part the vngodly freat and wex mad ageynst those that goe about to call thē back intoo the way by shewing them their error as we haue herd euen now that the Iewes did ¶ Of the third parte NOw foloweth what was done within the house And it came to passe sayeth the Euangelist that as he sate at meate vvith them hee tooke bread and blissed brake it and reached it too them theyr eyes vvere opened and they knevv him Héere the Euangelist declareth that the disciples knew the Lorde by breaking of bread For as often as the Lorde tooke meate he had bothe a peculiar maner of praying and a singular gesture in reaching forth the bread Which things bicause they had oftē marked in Christ they knew him therby for that being now raised from the dead he kept the same maner that he had done before Therefore lyke as the disciples knew Chryst by his gesture so let vs as often as wée eate bread learne by his example to offer thanks to him the author of life which marke wil make vs knowne from heathenish men Moreouer as soone as Chryst was knowne hée vanished out of their syght and they hencefoorth talked of him with more swéetnesse than before Did not our hart sayde they burn vvithin vs by the vvay vvhyle he spake vnto vs and opened the scriptures vnto vs Héere wée may marke the frutes of Gods woord in men And albeit that Chryste nowe a days appéere not vnto vs bodyly and speake vnto vs mouth to mouth yet notwithstanding he speaketh vntoo vs by the ministers of his woord according as he sayth He that héereth you héereth mée What is that frute Whosoeuer héereth Gods woord with his eares and with his hart in hym there is kindled a certeyne fyre and his harte beginneth to glowe Then lyke as hée that féeleth not this glowing in his hart when he héereth Gods woord hathe eares but not too héere and a harte but not too vnderstand and that through his owne default bycause he vnderstandeth the holy ghost So hée that féeleth this glowing in his hart hath a witnesse of Chrystes spirit speaking in him and that he hath a liuely true faith Wherfore we are warned too héere Gods woord in the feare of GOD with greate reuerence and earnestnesse ¶ Of the fourth parte ANd they rising vp the same houre returned to Hierusalem and found the eleuen gathered togither c. These things teach that that heate which is kindled in vs by the preaching of the woord is not ydle but sheweth it selfe abroade out of hande For he that knoweth Chryste aright coueteth also that others shoulde knowe him likewise too the entent that many may glorifie him toogither That such a heate may bée kindled in vs our Sauiour Iesus Chryst graunt to whome with the father and the holy ghoste bée honor for euermore So bée it The third Holyday in Easter Weeke ¶ The Gospell Luke .xxiiij. AND as they thus spake Iesus himselfe came as they vvere set dovvne and stode in the middes of them and sayde Peace be vntoo you and hee vpbraided them vvith their vnbeleefe and hardnesse of hart bycause they beleeued not those that had tolde them hovv they had seene him risen from death And they being amazed and afrayd thought they savv a ghost And he sayde vnto them VVhy are yee afrayd and vvhy doo thoughts arise in your hartes See my hands and feete that it is I. Feele mee and see for a spirite hath no flesh and bones as ye see mee haue And vvhen he had sayde thus he shevved them his hands and his feete his side Then vvere the disciples glad vvhen they savv it vvas the Lorde And vvhyle they yet beleeued not for ioy and vvoondered he sayde to them Haue you any meat heer And they offred him a peece of broyled fish and a peece of a hony cōbe And he tooke it and ate it in the sight of of them and sayd vnto them These are the vvoords that I spake vnto you vvhile I vvas yet vvith you that all things muste bee fulfilled vvhiche are vvritten of mee in the lavv of Moyses and in the prophets and in the Psalmes The opened he their minde that they might vnderstand the scripturs and sayde vnto them Thus is it vvritten and thus it behoued Chryst to suffer and to rise agein from death the third day and that repentance and forgiuenesse of sinnes should be preached to all people in his name beginning at Hierusalem And you are vvitnesses of these things And he sayd vntoo them ageyne Peace be to you As my father sēt me so send I you also VVhē he had sayd so he breathed vppon them and sayd vntoo them Take ye the holy ghoste VVhose sinnes soeuer ye release they are released vnto them and vvhose sinnes soeuer ye vvithhold they are vvithholden The exposition of the text THis is the fifth appéering of the Lord vppon the very day of Easter in which he appéered too the Disciples that were talking of hym For firste he appéered too Mary Magdalene out of whom he cast seuen diuels Secondly hée appéered to the women as they were returning from his graue Thirdly hée appéered vntoo Peter Fourthly vntoo Cleophas and his companion And fiftly as this texte sheweth vntoo the .xj. Disciples as they were talking toogither of him The places are twoo 1 Christes gréeting and the testimonies wherby hys Resurrection is proued 2 The necessitie of Chrysts death and Resurrection and y e vse of the same namely that repentance forgiuenes of sins must be preched to al natiōs in his name ¶ Of the firste IEsus stoode in the middes of them and sayd vnto them Peace bee to you The disciples being sorowful talked of Chryst who is present with them according to his promis whersoeuer two or thrée are gathered toogither in my name I will bée in the myddes of them For although this bée not doone always in his bodyly presence yet is it doone in very déede For he will neuer doo ageinst his promis Nowe what he bringeth with his presence his gréeting sheweth wherewith he héere comforteth his sorowfull Disciples For in as much as Chryst is giuen too bée a comfort too the sorowfull héere he offreth peace saying Peace bée vnto you Thys peace which the Lord wisheth to his disciples is not cōmon but heauenly not of the world but of the kingdome of Heauen not
afterward whither he would haue bin circumcised and suffred death or no. But he y t was frée becam the seruaÌ„t of al to the intent he might make al free or as Austin sayth God became man to y e intent to make men gods Paule saith he was bound vnder the law too the intent he might redéeme those that were vnder the lawe And therefore he béeing the first borne would also bée offered vp in the Temple But how was he the first borne There was neuer any such borne First he was first borne in his Godhead for he was the eternall Sonne of God This day sayth he haue I begotten thée Secondly he was the first born son of Mary in his manhood For she neuer bare any before him nor yet after him Thirdly he was first borne in grace For he was the first man that euer was borne which being offered vp vntoo God was accepted of himselfe Fourthly in power For he was the firste borne of the deade And fifthly that wée might bée borne new men through him Furthermore it is too bée marked that mary offred a paire of yong pigeons wherby is shewed that she was poore For the richer sort did offer a Lamb. Héereby wée may lerne not too bée abashed of our pouertie It was Chrysts will too bée borne poore that he might make vs riche so that wée wyll accept his riches with a thankfull minde ¶ Of the second AND beholde there vvas a man in Hierusalem vvhose name vvas Simeon Héere we haue first a description of Simeon and afterward his blissing First he is commended for his rightuousnesse For he liued so among his people that he was counted of all men for a good and iust man The Euangelist méeneth not by this that he was so rightuous that he had no néede of any other rightuousnesse for in his owne song he confesseth Christ too bée his sauior but that he liued vnblamable among men and honestly so as he did no man harme but good too all men according too his power Suche a one is called of Cicero or rather of al men a iust or rightuous man Secondly he is commended for his godlinesse For he feared God Under the name of fear is comprehended the whole seruice of God For he that feareth God as he eschueth al things wherewith he knowes he shall offend him so also dooth he whatsoeuer he perceiueth too bée acceptable too him This feare hath his beginning of faith There is an other feare of God without faith which is no seruice of God and such a one there is in all the vngodly For they alwayes dread Gods iudgement agaynst them and wold rather that there were no God than too bée punished for their wickednesse The feare that is commended in Symeon was none such For it foloweth that he wayted for the comforte of Israel By which saying is shewed that he longed very ernestly for the comming of Chryst. For he knew that the prophesies of Iacob and Daniel pointed too this time of his Wherfore hée longed for it the more earnestly and wished that his life might bée prolonged vntil hée might sée Chryste present And it is no maruaile that hée wayted so earnestly for Chrystes comming For hée was sayth the Euangelist ful of the holy Ghost Suche was this holy man But what was the reward of this godlinesse Hée receyueth an answer of the holy ghost that he should not sée death before hée had séene the Lordes Chryst and by the motion of the same holy Ghoste hée came intoo the Temple And what did hée there When the Parentes Ioseph and Mary hadde brought in the Childe hée took him intoo his armes and praysed God Nowe hath this holy olde man that whiche hée desired so earnestlye and hée giueth witnesse too Chryste openly protesting this childe too bée the same anoynted Sauiour that was promised too the fathers Wée haue the godlinesse of Simeon what it was now let vs set him before vs. Let old men first and afterward al men learne of him too feare God Let them learne too liue holilye and vprightly among men Let them learne too take Chryste intoo their armes that is too say intoo their hartes Let them set him out praise him and professe him Which thing if thei doo they shall one day with Simeon receiue a plentuous reward in Heauen ¶ Of the third NOw foloweth Simeons song Lord novv lettest thou thy seruant depart in peace according to thy vvord This song hath customably bin soong in the church many huÌ„dred yéeres wée are wont to sing the same when corpses are layde intoo their graues For it coÌ„teyneth a doctrine concerning Chryste it techeth froÌ„ whence chéefe coÌ„fort is too bée sought specially at what time we must depart out of this life Now too the inteÌ„t we may vnderstaÌ„d this song the better I will deuide it intoo two parts In y e first wherof the old man Simeon reioyceth in his own behalf and in the latter part comprehendeth very bréefly the benefits of Chryst towards y e whole world The first part is Lorde novv lettest thou thy seruaunt departe in peace according too thy vvoorde For myne eyes haue seene thy saluation Héere the olde man Simeon reioyseth in his owne behalfe that hée had séene Chryste with his bodily eyes according too the answere that hée had receyued of the holy Ghost For albéeit hée had séene him before with the eye of his faith like as our Lorde saith of AbrahaÌ„ Abraham saw my day was glad yet notwithstaÌ„ding bicause he had receiued a promise of y e holy ghost y t hée should sée Chryst present w t his bodily eyes before he dyed he was gretly delited with his sight with great strength of faith desired streight too be deliuered froÌ„ his body y t he might be gathered to his fathers in peace But sée he receiued a promise that he should sée the Lords anoynted Héer is brought him a poore babe there appéereth héere none other outwarde countenance than of contempte Is hée offended at this outwarde countenaunce No. Whom hée saw too bée leaâ—â— with his bodily eyes him sawe hée too bée greatest with the sight of his faith Whom hée behild base in the shape of a seruant with his bodily eyes him knew he too be King of Kings Lord of Lords And he was not ignoraunt what Zacharie had prophesied of him who sayth Behold thy King cometh poore He knew he came not too take intoo his haÌ„d the kingdoms of the world but too giue the kingdom of God too beléeuers Héerby also wée may lern too beléeue the scriptures and too looke vpon Chryste and his church not only with our bodily eyes but much rather with the eyes of oure fayth And séeing hée desireth too bée let go by and by and to change this miserable life for death hée declareth sufficiently that Chrysts kingdom is not of this world but an euerlasting kingdome whiche consisteth in peace of conscience As if he should