Sermons Upon all the Sunday Gospels, Sermon 9
The sonday before Newe yeares daye. ¶The Gospell, Luke. ii.
ANd his father and mother meruailed at those thinges which were spoken of him. And Simeon blessed them, and said vntounto Mary his mother: Behold this childe is appointed to be the fall and risyng again of many in Israel, and for a signe whiche is spoken againste. And moreouer, the sworde shal pearce thy soul, that the thoughtes of many heartes may be opened.
THE EXPOSITION.
THe chiefest part of this Gospel is, that Simeon doth prophecie of Christ & his kingdome, howe fyrst the Iewes and the people of Israel shold receaue it, and then the Gentiles: That is, that it shalbe to the ruine and fall of a great parte, as we declared vponupon the third sonday of Aduent. But neuertheles in the mean season herby shold come resurrection and abundance of Saluation to many. Besydes this, there be dyuers other lessons, which we purpose to runne lightly ouer, as it were by the waye. This hystorie befell, when the chylde IESVS was a monethmonth and a half olde, and brought into the temple after the maner of the Iewes and redemed of the Lord by an offring, as the first begotten wer wont to be: As it is wont to be taught in the day whan Christ is offred in the temple. Then cam Simeon into the temple by the holy ghost, and began to preache of this chylde, that he shoulde become a saluation and lyght, not only to the Iewes in one place but to all the Gentiles in the whole world. The Euā gelist saith, that Simeon caused the father and mother to meruaile greately at his Sermon that he made as touchyng the chyld. He called Ioseph Christes father, speakynge after the common sorte of other men. But the Euangelist was circumspect and warie inough be fore: wher as he wrote, testifying that Christ was conceiued by the holy ghost, and born of the virgin Mary. Wherfore that is to be noted,Luke calleth Ioseph the father of Christ that no man take hereof an occasion of erroure, in that Luke in this place, and the scripture in an other place dothe vse the very same wordes as the other doth,Math. 1. in declaring the matter. For this was the priuie working of God: That the virgin Mary wared great with chylde? whiche thing it was Iosephs dutie to beleue, after that the Angel opened it vntounto him in his slepe. And in that that ye old man Simeon commeth, whose eyes were dimme for age, and preached so magnificentely of this chylde: doubtlesse there were many that iudged, that his wordes came not of a right mynde, & that it was no meruaile, that an old dotysh man spake so dotyshly. But the testimonie of the Euangeliste sheweth the contrarie. Suche was his sermon (saith he) that the father and mother were taken with great meruail. For as touchyng this matter, they were not so well instructed of the aungels as they are in this place of Simeon, that is, that he should be a lyghte to the Gentiles. Wherfore there can be no place for that exposition here, which sheweth that this meruailynge signifieth doubte, but it is more rather a token of a greate faithe. For this is the disposition of faythe: the greater it is,This meruailyng ryseth of faythe. the more admiration and meruaile it causeth, and the more vncredible ioye it bryngeth. But where as is no fayth, all thyngs are colde, without affection, withoute all motions. And yt we may take this for an exāple: we hauehave heard now a fewe days of Christes natiuitie and byrth, that this chylde is made our fleshe and bloud, that he myght be our sauiour, to delyuer vsus from synne, death, and the kyngdome of the diuell, And if thou haste true beliefe: this faith can not bee withoute admiration. Neither can the eye be satisfied by seyng, neither the hearte by thynkynge of this chylde. Wherefore, this is a prayse bothe of the fathers and mothers faythe. The mother was excedyng glad, that this chylde was put foorthe as a lyght to lyghten the Gentiles, in comparison of whome, all other kynges and princes shoulde be but very darknesse and nyght, which hath no store of coū cell or healpe for other men, for asmuch as they are oppressed and bound them selues wyth synne and death.
If we were not of such a corrupt nature,we ought not to be voyde of meruailyng…. we shold not be voyde of meruaile, when we heare these tydinges, but oure myndes woulde bee exalted and puffed vp with a prowde ioyefulnes, and woulde boaste on this sorte: I am a christian, and baptised, I doubt not but that I hauehave the maistrie ouer synne and deathe, thorough Christe, and that Heauen, and all creatures shall turne to the best for my saluation. Howe greatly dothe a greate gyfte of some greate manne delyghte a poore man? But what is that in comparison of this? If the Turkes dominion, whiche is nowe the greatest vponupon the earth, were myne, yet were that in noo poynt to be compared with this, that I hauehave a portion in the inheritaunce of Christe, to lyue with hym for euer. But howe many are there, that are truely delyted herewith? All we hauehave learned, and knowe this: but wee beleue it not, as it is easye to proue. For wee meruayle not therat. Wherfore this faith muste nedes be very colde, and scarcely half alyue. For they that beleue truely, are not only glad, but also are prowd with gladnesse. And lette no manne meruaile at this, that pride in Christians is commendable.It becōmeth a christen mā to be proude. For this is their excellent manfulnes, that they hauehave hyghe myndes agaynst the dyuell and all aduersitie. For they knowe, that through Christe, they are lordes ouer them all. Thou muste euer hauehave respect to that lytle people, and chose their felowshyp, that neuer falleth, but embraceth this kynge, and ryseth to saluation.
Howe offence is hadde in Christ.Wherfore be not offended, yf many peryshe by heapes. For this is the very course of all thynges, accordyng to the prophecie of Simeon. The Pope banneth and curseth our doctrine after suche an horrible sorte, as neuer was heard of, and goeth aboute with all his myght to destroy it. Not because he feareth to be seduced thereby. For he vnderstandeth very well, that it is the truthe, but it is of verye malice and stubbornesse, wherewith he is moued agaynst vsus. There bee other that are offended, euen they that take it heauylye, and are greued, when they heare that thys chyld is a Sauiour. For what (say they) shoulde thys be nothynge that I doo? Should all they be damned, that hitherto hauehave folowed thys kynde of doctrine and religion, as I hauehave? Thys is a principall offence, of the whiche Simeon speaketh in this place. Therefore when soeuer thou seest these thynges, call this to remembrance foorth with, that they are not doone after Gods commaundemente. For the Chylde. whome Mary hathe brought foorthe, is an offence, and a stumblyng block at the whyche, the wyse of the worlde, and the holye, shall stumble, and fall headlonge. Wherefore, where so euer hee is not receaued, we muste passe by wyth closed eyes, and deafe eares: neyther must we change any thyng of our purposed order.
The Iewes in thys matter geueth vsus an euidente example:The offence to ye Iewes. They were greatly offended when Christe disputed with them, and spake vntounto them on this wise Ye shall dye in youre synnes.Iohn. 8. They iudged this to be the sayinge of a foole. For howe shoulde this people be ignoraunt of the truthe and wyll of GOD, that hath Moses, and the Prophetes? Shoulde thys nothynge preuayle, nor healpe vsus to saluation? Are we condempned to suche myserie, that a carpenters sonne shal teache vsus the way of saluation? These men stumbled, and brake their necks, and were throwen down headlong into destruction.
After lyke maner, doo our Monkes calle oure doctrine dyuellyshe and hereticall.The offence to Monkes. They shewe foorthe theyr prayers, & fastes, they crake of a great burdein. What (say they) shold this be nothing? should God be against all this? Then let vsus doo euyll, let vsus surfet, and bee whooremongers, that by these thynges we maye make oure selfe allowable to GOD, and gette saluation, seynge good woorkes preuayle nothynge to thys. Theyr offence also is dampnable, and stumblyng, to theyr confusyon, that they can neuer aryse.
Wherefore yf thou bee delyghted trewely wyth the state of Christianitie, so behaue thy selfe, that thy Prince CHRIT, thou thy selfe, thy doctrine, and all thy trade of lyuyng maye not please men. For here thou hearest without any longe circumstaunces, that Christ is in the worlde as a stumblyng blocke caste in the way, at the whiche, all the myghtie and holye men shall stumble. Wherfore if thou doest not refuse to be called an heretike, a foole, and a seducer, ioyne thy selfe with this kynge.Christen men are offence to other. If thou myslyke this state, hauehave nothyng to doo with this kyng. For it is an vnmutable lawe of this kyng, and of his kingdom, that according to the Prophete, bothe the maister and his disciples, the lorde and his seruantes, whiche the lorde hym selfe hauehave geuen, bee for a signe and wonder, for a stumbling stone and rocke to fall at. But after this terrible Image of the greuous wrathe of God, there is putte forth an other exāple ful of humanitie and swete comfort, whiche is not to be passed by. For many (saith he) he is put for to ryse by. Nowe therfore turne thy selfe vntounto them that receaue this kyng, and that doubt not for his sake to put their lyfe and that they hauehave in ieopardie.Christ is put foorth to be a risyng. These doo rise vp by CHRIST. For they knowe this, that in theim selues they hauehave no hope of saluation. They that are fallen downe on this wyse, fynde helpe to ryse by in this signe. Other ware fierce against those thyngs, they blaspheme, they curse, with great impudencie and pride.
Take diligent hede, that this offence moue the not: But as a man woulde say, turne awaye thy eyes, for as muche as it can be no otherwise with thys chylde. Seke for to delyght thy eyes in beholdyng thys poore and nedye people, whyche fynde in thys chylde a way to rise by. Whatsoeuer is in combrance or heauy laden, braste, or disconforted in heart: fynally whatsoeuer is redy to perishe, all that is appointed to this king. All things condemned are restored by hym, folishe things learne to be wyse, and things that are blamable, are iustified and sanctified by him. Stycke sure to this cō forte, and neuer fall thou from this man. In the Popedome say they, all things were quiet, there was no trouble, neither by heresies, neither by dissention. But by and by at the springing of this doctrine sprong vp also all trouble, so that very litle good or nothing at al is come therby. To suche reprouers such an aunswere mayste thou geue: That the Gospell of CHRIST shall neuer be preached earnestly, but with the fall and ouerthrowe of many, which afterward do become the begynners of great turmoylings. But yet neuer the lesse, we muste not leaue this commoditie vnspoken of, in that certaine do embrace, and recouer their falle. And these be consciences that be in myserie and affliction, which in their feare receaue confort by ye Gospell. This thing will not oure aduersaries consyder, they behold only the falle and offence, which could by no meanes be escaped, not for the fault of the doctryn, which is good, syncere and perfecte, but by the fault of men, which will not applie thē selues to this doctryn, neither obey it. But here cōsider the matter vprightly: whether it were not muche better, that the Papistes should be offended by oure example, than that the dyuell should rule in all places without offence in quiet possession by Idolatrie and false doctrin, and the miserable men driuen to perdition by whole flockes? For who had not rather suffer a short punishement for a tyme, than an endlesse punishemēt? And this punishemēt was euerlasting, and vnrecouerable, in that that in the Popedome was corrupt doctrine, without any knowledge of God, without any true seruice. We hauehave proued this & tried in many generall Councels, how this doctrine might be applied to all men, & offēd no man. But the matter is euident, that if thou take away this offence, Christ can not remayne. For at the sight of this man, forthwith riseth trouble, ruine, and falling. And vntounto vsus also, at the laste is Christ come by his Gospell, and that whilest we do thinke litle theron, euen as he came also to the Iewes. Whiche thyng we ought to repute for a great renoume, and to geue great thanks therfore, for that that we are thought worthy of so vnspeakable grace and goodnes of God. The Pope and the Bishops be angry, because God called not them fyrst to Councell in this matter, that the reformation of the Church myght be set vponupon by their assent. And because God vsed not this order in so doyng, there riseth offence eueryevery where. Christ after his maner preacheth freely: the Pope and the Bishops will not suffer that. Hereof commeth this trouble. And the prophecie of Simeon endureth for euer, in that this child is put forth to the falling of many in Israel, yea rather in all the worlde. Wherfore it muste nedes be, that offences come.Math. 18. 1. Cor. 11. As Christ saith in an other place: There muste be sectes and heresies. The doctrine is not without persecutiō. Yet remaineth Christ in ye middest of their furies and madnes, and some men rise in him, and be saued: Other do falle and perishe, that wold faine hauehave Christ to be after an other sorte, than he is sent of God the Father, that he should be a blocke to helpe, that he should lyfte vp and make men rise. And wheras the madnes of many is suche, that they will not crepe humbly to this blocke, but stryue against hym with a styffe necke, & so by their owne desire put them self in perill of falling: Here is no fault in Christ but in these mad men, which thorough their pryde make Christ, which is put forth for a sygne to rise by, a signe of falling and ruine.
Wherfore the Gospell is falsly slaundered to be a troblesome and a seditious doctrine,The Gospell is not ye cause of trouble but mens stubbournes. as the Pope and Byshops say it is, as though no euill rose by them in the cōmon welth, and as though they dyd not stirre vppe all kynd of myserie and plagues by their synnes and Idolatries. If they wold geue place to this doctrine, & caste no stoppe against it, there should be no dissention nor any other euill. But where as they set them selfs stubburnely against it, and thinke not them self mete to geue place, what marueil is it, if God doth not alway after their desyers? Ye the Iewes also were offended in Christ. Ther was no fault in Christ, which wold rather hauehave them saued, and came for the same purpose, that men should beleue in hym, and obtayn saluation by hym. But where as they will not, there is no faulte in Christ. For it were mete that they should lyue after the maner of CHRIST whiche is their Lord, and not Christ after theirs. And the Gospell is for no other cause. And we ought to hauehave respecte therto. But he that is loth to do so, can blame nothing but his owne stubburnnes and damnable wickednes, and not the Gospell, which is without faulte. And this is the fyrste parte of this prophecye.
But where as Simeon turneth his speach to the mother, with these words: And the sworde shall perce through thy heart, that the thoughtes of many hartes may be open. That semeth litle to agree with the words of the Euangelist, wher he said: Simeon blessed her. For what blessing or wishing of any good thing can there be, wheras he prophecieth so to come to passe, that her heart shall be perced with a sworde? This is not only written for Christ or Maries sake, but for our learning is it written, that hauehave nede of it, that we may fashion oure iudgement therby. For what man is there,The Gospell openeth the heartes. not only I but of the chiefe Apostles, that wold hauehave suspected, that the malice of the world wold hauehave ben so great, except the Gospell had geuen vsus a reuelation herof before. For there were many good men before this reuelation, whiche lyued very soberly and godly. There were many wyse, for whose honestie a man might well pronounce with an othe. And this is no litle renoume of the worlde, without the Gospel, to hauehave such science, wisdom, and honestie. &c. But it is also a greater thing in religion, that the worlde hath inuented and ordayned these religiouse orders. The Popedom is an example. For what man, when he beholdeth it, wil not conceaue a great opinion of godlynes? This is it in the worlde, if the Gospell be not, there shyneth wyse men, honest, sober, and vpright men. And all this is by the reason of ciuill vertues, and partly by iugling ceremonies: that excepte the goodnes of God helped, all should be cast headlong into destruction, with this pretence, that they were iuste, holy, wyse, and pure from synne. But when the Gospell is opened, and the child Iesus preached,The Gospell plucketh of the visards of the world, and openeth the heartes. there is it almoste proued to ye sences, & declared with pictures, yt these saynctes are moste synners, and these wyse, most foles, and these sober men, moste cruell tyrantes. Neither hath the Gospell any enemies more spitefull, than these men, that are great, wyse, prudent, vpright in lyuing, good and holy. And the more they excell with these vertues, so much the more they behaue them selues enuiously against the Gospell, as we proue by experience. The more religion the Mounkes shewe in praying, fasting, and other chastisings, the more furiously do they behaue them selues against the Gospell. And this it is, that Simeon speaketh of, in this place. What a great shew (saith he) maketh the worlde in both administrations, as well ciuill as religiouse? They lyue honestly and holyly with great sparing and defrauding them self of their pleasure, and they may soone be taken for Angels, and the sonnes of God, for their great wisdom and holynes. Who could beleue that there might lie hyd suche corruption vnderunder such a fayer shew? And here is no art so full of knowledge, out of the which, this might be iudged and perceaued, excepte this only texte, wheras he saith, that the Gospell shall vtter this poyson.
Wherfore when this is opened, it moueth to wrath these so great & so holy men, so that they muste nedes betray them selfes, and shew before all men, that all that they do, is but hypocrisie.The Gospell openeth the heartes. For there are other exāples besyde this, caste against this: There are very wyse Princes, that are earnestly moued with the care of sauing their subiectes: they are not couetouse, no dronkards, no gluttons: they be diligent in doing the busines of their realme, to defend men from wronge, they are chast husbandes: & to be short, if a king should be prayed for, and wished, they wold be thought moste mete for theyr vertues, prudēce, goodnes, holynes. &c. But wilt thou know how the matter goeth? For scarsly at the publyshing of the Gospell may a man perceaue this vncredible hypocrisie, and this bloud thyrstye hearte, which gapeth for the shedding of innocentes bloud, whiche myngleth all things with great deceites, and letteth passe no kynde of subtiltyes, to oppresse the Gospell, and to ryd it out of the way, so that yet by this occasion, that is made open, whiche before no mā wold beleue, that so great synnes should lye hyd vnderunder such an holy apperance. It chanceth by the launcing or cutting of no thing, that this pestilent poyson, gusheth out, but only by the Gospell. My reason is this:The holyest hateth the Gospel moste. that if the Gospell should with mans cōsent be taught, that they should be the fyrst alowers therof, that do of set purpose professe religion. But who so euer thou art, aunswer me this: Is not the Pope, the Bishops, the Priests, the Mounkes, the vniuersities with their Doctours, the most spitefull enemies of it that be? Which thing Simeon meaneth here, and saith to Mary: This thy child shal be author of so great a tumult, and shall bewray them, that myght sone hauehave lyen hyd from al men, ye that wold scarsly know them selues, he shall open their heartes, that they that were counted for moste holy, may be knowen to be blaspheme…s, full of gyle, deceit, periurie, hate, enuie, and all malice. Suche fylthynes shall be opened in them by hym, whiche neuer the lesse for their dyuers vertues, wisdome, innocencie, vprightnes, and holynes might be counted worthye to rule all the worlde, ye and heauen also. This opening of the heart is administred by this chylde.
At the fyrst, whan the Gospell came abrode, I neuer thought that the worlde wold be so madde. I Iudged all men after my self, whereas I thought this, that all men wold triumphe for ioy, that they are deliuered earnestly. From the tyranny of the Pope, and by Christ made partakers of all that good thing, the whiche before they studied with great coste and payn to purchase, and yet all in vayne. And I thought that these things wold specially please the scoles and Byshops, if it wold please any. But how are we handled? For this doctrine are we intreated without all mercye. And no man hate vsus more than the religiouse men. We muste accustome our selues to suffer this iniquitie, and must not caste of the Gospell, for this wickednes of the worlde: But set forth the doctrine therof the more earnestly. For it is such that bewrayeth the dyuell and his members, how great an enemy of God is the world with all his giftes and vertues. For I could neuer know by my self, that so great wickednes and contempt was in mans heart. But the Gospell teacheth vsus, to knowe well what is the Pope, the Bishops, the Princes, the Nobles, the Citizens, the Rustykes: euen that they be vexed as dyuels, for as much as they doo not only refuse this holsome doctryne, but persecute it also with all spite, and despise it very prowdlie.This opening pertayneth to Iudgement. I perceaued not this before that I learned the Gospell but thought that the holy Ghoste had reigned in their doyng. And this is the pith of this saying, whereas Simeon saith, that Christ shall open the thoughtes of mennes heartes. But why doth he open them? Truely for oure instruction & cōforte. To instructe vsus after this sorte, that we be not offended and troubled, when the folishenes of such men betrayeth it selfe. For this matter can not be without admiratiō, when these goodly and wise princes, & other good mē procede to such madnes, that they can not suffer the word of God, but do curse it moste wickedlye. For this thing the Gospell geueth succoure, and openeth this mysterie. Before tyme the thoughtes of the hearts were secret, but now cōmeth he forth that both is in dede, & also called the opener of ye heartes. He doth so open the secretes, that it may appeare, what mennes thoughtes be, whiche neither they them selues, neither any other knew before, and yet were they to be opened: for they were no better before than now, but they were ouer couered with a colour, that they could not be seen, and the thoughtes of the heartes lay hyd. But now after that the Gospell is set foorth, it appeareth as playne as the sonne, what was hyd before, euen a very pit of al myschefe. And there is no state of mā, wherin it goeth not after this sorte, ye as well amongest the hye Lords, as the low loordaynes. And look how much the better and holyer they be in both partes: so much the more they hate the Gospell, and are full of poyson and blaspheming of God. And that Momus thought to be omitted in the perfecte making of man, that is accomplished by the Gospell, euen an open place to se into the heart and breast, that ye priuities of the heartes may be seen, and that nothing, according to the saying of Simeon may be hyd.
The opening pertayneth to confort.Secōdarily, this opening of the heartes is for oure confort, seing the world can be brought by no meanes to allow Gods word, and yet it sheweth outwardly a great pretence of holynes, that we should not feare it, but thinke this surely: that whatsoeuer apperance of righteousnes ther be, yet for as much as it is found giltie in this vyce,The greatest vice is to presēte the word of God, & to despise it. euen that it can not abyde Gods word, but persecute it, that it is condemned with the dyuell, and with all that thereto belongeth, and that all his holines and workes are but counterfaited. For if things be considered by their proper nature,The greateste vice is to persecute the worde of god and to despise let. it is no euill thynge, to be indued with wisdome, rightousnes and sobernes. But this is euill when excellent vertues be vsed for clokyng of most greuous synnes, that is, of cursing God and persecutynge his worde. Uirginitie is muche craked of, as it is in dede a rare and great gifte. But what commendation woldest thou leaue for that Uirgin, that woulde commit murder. The commendation of this gyfte shoulde not seme so great, seing it is ioyned wit suche a great crime, that it myghte be thought worthie of lyfe.
Lykewyse also goeth the matter in this case, it is accordinge to the sayinge of Simeon speakynge this vntounto Marye. Thy sonne shall conuicte the worlde of greate crimes, of thefte, of man slaughter, of murderynge of fathers, and that euen them that are nowe almost counted for gods. He shall so open them and their heartes, that they shall declare euidentlye themselues to be the extreme enemies of god. This hypocrisie is now to be suffered wherin the outwarde apperaunce hydeth greate offences, but this will not continewe longe. Let CHRIST onelyonly come abrode with his gospell, and it shalbe euident, that all the worlde is full of leude persons, of the enemies of God, of theues, and robbers. They can not pacientlye suffer themselues this to be named: yet before GOD they can not purge themselues of these crimes. For althoughe the outwarde lyuynge be vpright, yet is there this faulte, that there is so greate vngodlines in them, that they can not suffer gods worde, whiche can make good that this name is most agreable to men. For the tounge and handes are with a lytle thynge, and by a smale occasion driuen to slaughter, wheras the hearte before is ful of slaughter. This vice is opened by the Gospell, whiche otherwise no man could knowe, and no man also beleue.
Wherfore Simeon addeth nowe furthermore in his spech to Mary: A sworde (saieth he) shal perse thy soule. For she was faine to behold and fele this outragiousnes of the world, and not only she, but all the vniuersall churche. Nowe it is vnpossible for a man to see all this without sorowe and greate trouble of minde. As Peter sayeth by Loth. That he dwelled amongest them being a righteous man both in seing and hearyng,2. Pet. 2. & from day to day vexed his righteous soule with their vnrighteous workes. This is then the sworde, that perseth the hearte, (that is to saye) the hearte is tormented for that the wickednes of the worlde is so greate,Note. and so full of dissimulation, and worketh in the meane tyme all kynd of iniuries and infamies against God and his saintes.
And this is one of the crosses of Christian men, euen the sorow of the hearte, whiche passeth all other thynges that greue them, and causeth them beinge so vexed to groue for payne. Whiche when they hauehave, doubtles the paynes of the wicked tarrieth not longe after. And this is spoken as touchyng ye Prophecie of Simeon. With this prophecie of Simeon, is ioyned the hystory of Anne the Prophetesse, which testifieth & preacheth also herselfe through the holy ghost, of christ. Of her this reporteth the Euangeliste: How she serued God daye and nyght in prayer and fastynge. This do our aduersaries the Papistes caste in our teth, as thought it made for them.Faste and prayer are the seruice of god. Wheras yet we neuer denied that God must be serued with fastynge & prayer. For seing that fastynge (that is) temperance in eating and dr…kynge, and prayers also are commanded of God, we also count them to be a portion of gods seruice. For obedience is commanded. But the Papistes are not content with this, but they cast an addition therto,But remission of syn commeth not therby. requiringe that this obedience shoulde belonge to the obtayninge of remission of synnes, and euerlastyng lyfe. But we denie that precisely, and answere with the angel, that that is don only by the child Iesu, which is called Iesus and a Sauiour, that he maye saue his people from their synnes. But here let vsus make an end, and cal to god for his grace, that he will be mercifull vntounto vsus, & defende vsus against al offences, and geue vsus so muche power, that we maye rise in Christ, and neuer stumble with offence at his doctrine, the which thinge Christ our Lord vouchsalf to graunt vsus. Amen.