Common Places, Discourses 2 · Sermon 1
A SERMON OF CHRISTES DEATH out of the ſecond Chapter of Saint Paul to the Philippians.
THey (dearely beloued in Chriſt) which behold the powers of the minde, and they which hauehave writtē any thing of the ſame, do for this cauſe commende and extoll memorie, that it is an incomparable treaſure of things that be paſt, and a moſt faithfull preſeruer of the ſame. Further becauſe great héede muſt bée taken leſt thoſe excellent things giuen vntounto men by nature be not violated through our default, therefore muſt not euerie thing, but thoſe things which bee moſt excellent and moſt profitable, be committed vntounto memory. And among the workes of almightie God there is nothing in the worlde that doth either profite vsus more, or is worthie of greater admiration. Wherefore he that moſt of all loueth vsus and all thinges belonging to vsus, hath often commanded vsus by his lawes that we ſhould continually without ceaſing beare in minde the woonderfull acts which he hath wrought for our ſaluation. He not onelie would hauehave the people to beare in mind that he euen at the beginning made the workemanſhip of the world for our profite, but he alſo commaunded ſtraitlie that by obſeruation of the Sabbaoth among them, Exod. 20. 8.the ſame ſhould be perpetually remembred. He commanded thoſe which were brought into freedome, to ſhewe continually how he had deliuered the Iſraelites from the tyrannie of Pharao: Exod. 12. 1. & 26.and that the remembrance might be helped by an outward ſigne he tooke order to renew euerie yeare the feaſt and ſacrifice of the Paſſouer. And he doth not take it in good part that at any time his Church ſhoulde forget, that in the laſt age of the world he deliuered his onelyonly begotten ſonne to the death and to the Croſſe for the redemption of the world. Eſa. 53. 3. &c.Wherefore he not only prouided that the death of Chriſt ſhould bée recorded in the bookes of the holie ſcriptures both of the new and olde teſtament, but alſo when he ſhould goe out of the world vntounto the father, Matt. 26.hée left vntounto his diſciples an inſtitution of the Sacrament of the Euchariſt to be continuallie exerciſed among the faithfull. Now then ſéeing this is the chiefe and principall benefite which euer God beſtowed vponupon mankinde, let vsus neuer ſuffer obliuion to blot the ſame out of our remembrance. And that this may not happen, the yearely reuolution of the dayes of the world which hauehave nowe paſſed ſince the time wherin we beléeue that Chriſt was crucified, doe perſwade me to expound… vntounto you in ſuch ſort as I can his infinite louelove, whereby he refuſed not for our ſakes to ſuffer death. But becauſe there is laide before me a huge heape of thinges to ſpeake of, leaſt my ſpéech through the violence of the waues and heape of the flouds ſhould either ſtray from the right courſe, or fall into the depth of confuſion: we muſt chuſe ſome place of the ſcriptures, which as a certaine and ſtedfaſt lodeſtone may direct both you in your hearing and me in my ſpeaking. And this we will take out of the ſecond chapter to the Philippians.
Let the ſame minde be in you that was in Chriſt Ieſu, who being in the forme of God, Phil. 2. 5.thought it no robbery to be equal with God, but made himſelfe of no reputation, taking vponupon him the forme of a ſeruant, and made in the likeneſſe of men, and was found in habite as a man. He humbled himſelfe, being made obedient vntounto the death, euē the death of the croſſe: for the which alſo God exalted him, and gaue him a name, which is aboue euerie name, that in the name of Ieſus euerie knee ſhould bowe, both of things in heauen, and things in earth, & things vnderunder the earth: and that euerie tongue ſhoulde confeſſe that the Lord is Ieſus Chriſt to the glorie of God the father.
And that God may further the purpoſe which we hauehave begun, let vsus according to the accuſtomed manner craue his aſſiſtance by prayer.
They which iudge of the nature of the waters, A ſimilitudedoe by taſte make a triall of their ſwéeteneſſe, by ſight do trie their cleareneſſe, they diligently examine their weight, and finally they mark from what fountaine they ſpring. Euen ſo in expounding the ſentences of the ſcriptures, not onelyonly the ſignification of the words, the ſenſe of the ſentences, the things that went before and the things which followe muſt be conſidered, but alſo with a ſpeciall héede taking we muſt ſée with what minde or to what purpoſe are ſpoken thoſe things which were ſet foorth. Remember at the beginning of this Chapter the words of the Apoſtle. His minde is to exhort vntounto charitie and vntounto vnitie one with another. The two plagues of theſe vertues are contention and vaineglorie. The two rootes of them, ſubmiſſion and the indeuour of helping our neighbours. Hereunto he not onelyonly exhorteth vsus, but ſetteth foorth Chriſt for an example vntounto vsus: For hee is the image of God whereunto we are made. Amongſt men there is no fit example, it muſt be taken out of heauen. The example of the Decii is ſet before the eies of ſouldiers, in whom are two warly policies. They, to the intent the armie might follow them, were carried with a courage againſt their enimies, and pacified God by their death. The firſt doth Cicero in his booke de Natura Deorum, graunt: the other he denyeth. We as touching the death of Chriſt doe acknowledge aſwell the one as the other, both that it is to be followed, and alſo that it hath made God merciful vntounto vsus. Paul would that the ſame minde ſhould be in vsus: Rom. 8. 9.for if we be lead by the ſpirite of Chriſt, & doe liue in him, we ought to hauehave the ſelfeſame minde with him. By this, as by a generall thing, all that followeth muſt be conſidered of. When he declareth that Chriſt muſt be followed, he ſtarteth not from his commaundements. Learne of me, for I am meeke and lowlie of heart. Mat. 11. 29. Ioh. 13. 15. Mat. 10. 24. Luke. 6. 23. Matt. 5. 12.I hauehave giuen you an example, that euen as I &c. The diſciple is not aboue his maſter. So hauehave they doone vntounto the Prophets which were before you. If they hauehave perſecuted me, Mat. 15. 20. Luk. 14. 27.they will alſo perſecute you. Hee that taketh not vp his croſſe and followeth mee, cannot bee my diſciple.
Firſt therefore he ſheweth, who this is that we ought to follow, to wit God & man. Secondly wherein he was obedient, namely vntounto death, euen the death of the croſſe. Thirdlie what he obtained for theſe things, Phil. 2. 9. The godhead and maieſtie of Chriſt.euen a name which is aboue euerie name.
He extolleth the worthineſſe of Chriſt: that ſince he humbled himſelfe from ſo great a maieſtie, we that are but wormes, ſhould not puffe vp our ſelues and be proude, yea let vsus depart from our owne right, which if we could abaſe our ſelues lower thā Chriſt did, yet are we not to be compared vntounto him, which in compariſō of him are but wormes, being in the forme of God, that is to wit, in maieſtie, in ſhewe, in comlineſſe, in dignitie, in glorie, &c. From theſe things he ſeuered himſelfe for a time: euen as a prince which bearing good will to a maide of meane calling, goeth like a priuate man to her houſe. In his kingly maieſtie, hee declareth his power, but he concealeth his louelove: in the habit of a commoner he hideth his maieſtie, but ſheweth his burning deſire. Firſt did the power of the worde of God thine by his creation and prouidence, nowe is his charitie ſhewed. He that ſéeth not the diuinitie of Chriſt, ſéeth nothing. Some ſay, that The forme dooth not ſignifie his nature or eſſence, but his ornament, maieſtie and glorie, as wee hauehave ſaide. Howbeit theſe were no lyes nor fained things, Eſa. 42. 8.and therefore they declare him to be God. I will not giuegive mine honour to anie other: But if hee giuegive vntounto him his maieſtie, glorie, comlineſſe &c. he is not another from him but is God. Paul vſeth the worde (Forme) both wayes, aſwell touching a ſeruant as touching God, that thou maiſt knowe that neither nature is changed into other. It is not the propertie of forme to marre but to preſerue. If Chriſt had béene a creature as Arrius would, he ſhoulde hauehave béene a ſeruant, for euerie creature ſerueth God, and he ſhould not hauehave taken the forme of a ſeruant. We receiue not that which we hauehave, but that which we hauehave not. Further thou heareſt a pluralitie of perſons, and an equalitie. He thought it no robberie to be equall with God. Theſe things hath Chryſoſtome in his Homily De conſubſtātialitate Trinitatis. The ſame father ſaith: Arrius confeſſeth Chriſt to be verie man: but there is the worde Forme. He tooke vponupon him the forme of a ſeruant, therefore when he ſaieth, The forme of God, he vnderſtandeth God. The forme of any thing ſuffereth no varietie of being from that thing whoſe forme it is. A man hath not the forme of an Angel, becauſe he cannot be an Angel: a brute beaſt hath not the forme of a man, becauſe he can not be a man. The ſame Chryſoſtome reaſoneth from the ende which the Apoſtle maketh, hee exhorted the Philippians being equall, that one ſhould giuegive place to the other, he perſwaded not that the ſeruants ſhoulde obey their maſters. Wherefore the argument muſt bee taken from equals. If the ſonne were vnequall to the father, he would not hauehave vſed perſwaſion to theſe men of that thing which hee woulde: hee was equall to the father and obeyed him, he was equall vntounto other men in nature, and gaue place vntounto them. The ſenſe is; He was in the forme of God. But there is added an other particle for the better explaning thereof: he perceiued, he knew and he iudged himſelfe to be equall vntounto God, and not according to robberie, and yet did he giuegive place to the empyre of his father. He boaſted not of his dignitie, which he might hauehave doone: but he humbled himſelfe and tooke vppon him the forme of a ſeruaunt. Wee be ſeruants and take vponupon vsus the forme of God. Woe be vntounto vsus. He put not off the Godhead, he cannot denie himſelfe, and he which is the cauſe that all things be, ceaſeth not himſelfe to be: onelyonly he hidde himſelfe vnderunder man, and the ſame moſt abiect. He abaſed himſelfe as touching both the natures: For hee hid his diuinitie and ſubmitted his humanitie: yet did he not ſo put off the diuinitie, but that he ſhewed it after a ſort. The father gaue out a voice, the Angels ſang, Luke. 3. 22. Luke. 2. 14. Luke. 3. 21. Ibid. 22. Mat. 15. 33 Mark. 4. 39. Ibidem. Mat. 14. 25. Mat. 27. 51. Ibidem.the heauens opened, a Dooue came downe, the aire was darkened, the windes ceaſed, the Sea became calme, it was made firme vnderunder his féete and the féete of his Apoſtle, the earth trembled, the Rockes riued in ſunder, the vaile of the temple brake, the graues opened, the earth yéelded out her deade, the water was turned into wine, the bread and the fiſhes were increaſed, Iohn. 2. 9. Matt. 14. & Marke. 6. Luk. 21. 21.the figge trée was withered, the diſeaſes of men departed, Simeon, Anna, the theefe, and Iohn, the diuell, and the wife of Pilate confeſſed, and he himſelfe propheſied and ſaw the cogitations of the heart. So much as was ſufficient to thoſe which are predeſtinate, he ſhewed the glorie of the diuine nature, and others had nothing to accuſe him of, yet did he put the vaile of humanitie betwéene, whereby he was hidden. So was he obſcured as we ſée the ſunne, when there is a cloud betwéene vsus and it. Whereupon he prayeth: Iohn. 17. 5.Glorifie me oh father, God thou waſt hidden and we knew it not. Paul ſaith: After the reſurrection he was declared to be the Sonne of God. Rom. 1. 4.Theſe things did he wel mingle & temper. He being made a ſeruant would not be in his owne power. He was a faithful ſeruant, for he tooke not counſell of the fleſh nor yet of men. God had commaunded that hee ſhould redéeme vsus by the croſſe: the fleſh ſhunneth it and giueth no héede thereunto. Peter diſſwadeth him and is reprooued. The Iewes woulde make him king: The fleſh liketh it, he woulde not hauehave it ſo. Compare the ill ſeruaunt with him which was the firſt man: he ſéeth that which liketh him, he taketh it: he deſireth the forme of God, he giueth eare to the diuell and to his wife, not vntounto God: therefore be ye ends contrarie. He caſt away himſelf & vsus: Chriſt profited himſelfe & vsus. Rom. 5. 19By the diſobedience of one, manie are made ſinners: by the obediēce of one, manie are made righteous. Therefore we wil iudge of actions according to ye word of God, not according to mans ſenſe. Let the ſame mind be in vsus yt was in Chriſt: he ſerued God, he ſerued men, he was the miniſter of the circumciſiō; he came not to be miniſtred vntounto, but to miniſter. He was founde in the ſimilitude of men and in the figure, &c. Here doe the Marcionites triumph: they ſay, he ſéemed to be man, but he was not. So the tranſubſtantiatours: It ſéemeth to be bread, yet it is not: it ſéemeth to be wine, yet it is not. But they erre, for Paul ſpeaketh of the conuerſation that was like vntounto other men. Hée did eate, he dranke, he ſlept, hée walked, he hungred, he thirſted, &c. He ſhewed that his diuine nature did not confounde his humane, neither as touching the eſſence, nor yet as touching the conuerſation. Moreouer (as ſaith Chryſoſt.) he was not in all reſpects as other men be: he was not borne of the ſéed of man, neither was he born wt ſinne: he was not a mere man, for he was God. In the 22. Verſe. 7.Pſalme, A worme and no man. In ye Hebrewe it is not Adam but Ish, yt is a man: wherefore he denieth not the humane nature, but the glorie of it. But he humbled himſelfe, hee was like the young braunche in a drie lande (as Eſaie ſaith) without leaues and flowers: ſuch there be in drie places. Many would not beléeue, they expected a mightie Monarche. There commeth one which hath not where to reſt his head, which rideth vppon an Aſſe, liueth of Almes, is hated of the high Prieſts and Princes, is vpbrayded to be the ſonne of a Carpenter, that he is a Galilean, that he is one of Nazareth, that he is a friend of ſinners and a drinker of wine, a Samaritan that hath the diuell, a ſorcerer, a furious and mad fellowe, a ſeducer, and one that deſireth the kingdome. He is a Prieſt, not of the ſtocke of Leuie, he ſacrificeth not, he putteth not on the high Prieſts garment, he entereth not into the innermoſt ſanctuarie, who will acknowledge him for his? He is a king, he hath no Scepter, no Diademe, no Garde, therefore is he not receiued for Meſſias. We ſawe him, and there was no beautie in him, and wee thought him to hauehave bin ſmitten of God. Note. Eſa. 53. 2.Beholde now the Church erreth, yea and that in matters neceſſarie to ſaluation, becauſe it excludeth the true Meſſias. Some fewe holy men imbrace Chriſt: the Church of the Scribes, Biſhops and Prieſts doe not receiue him. Therefore the Goſpell which condemneth the fleſh, repreſſeth frée will, reaſon, mans ſtrength, the dooing of that which is in vsus to doe, ſaieth that the workes of the vnfaithfull are ſinnes, denieth a regeneration by good workes, is refuſed, as being hidden with theſe follies. But we which hauehave the ſpirit of faith doe receiue Chriſt in this ignominie: yea and we ſée that he by his afflictions ſanctified all aduerſities. Gen. 12. 3.I will bleſſe thy curſes. By his bodie, he ſanctified the waters vntounto Baptiſme when he deſcended into Iordan: why did he not by the touching of the Croſſe, ſanctifie all the aduerſities of death and ſcourges? Theſe be his reliques. This remained vntounto vsus of his Cuppe. Theſe reliques many woulde not hauehave, they flie from them. Many ſéeke for the Croſſe to adore the ſame: when it toucheth them, they flie from it. Manie kiſſe the ſame very willingly, but when they be preſſed thereby they reiect it, and they ſhun and deteſt them that be afflicted. But let not vsus ſo ſay, but rather ſay with Paul: Gal. 6. 14. & 17.God forbid that I ſhould glorie but in the croſſe of my Lorde Ieſus Chriſt, I will glorie in my infirmities, bearing the markes of my Lord in my fleſh. All the things which we ſuffer be the reliques of Chriſt, for being compared vntounto them they are nothing. If the paines of ſickneſſe be compared with his thornes and nayles, it is nothing. If thou be compelled to doe that thou wouldeſt not, or to leaue thoſe thinges which thou wouldeſt: it is nothing if thou compare it with Chriſt being bounde, and toſſed to and fro. And thou railed vppon, what is this to the mockings of Chriſt? Was he not accounted among the wicked? Thou oughteſt to withſtande thy luſtes: but the fleſh of Chriſt was wounded, torne and beaten. Doe they hate thée? Beholde Chriſt which prayed for them that crucified him. But there heauie things laide vponupon thée? Behold Chriſt which did ſweate in the Garden. It is a wicked thing that the ſeruaunt ſhould take his pleaſure, and he ſo ſtraitely handled. Thou art guiltie, and he is moſt innocent. As the birds called Alcyones in the middeſt of Winter are quiet, ſo thou if thou conſider of theſe things wilt ſhewe thy ſelfe ioyfull in the middeſt of tribulations: and thou ſhalt ſée farre more vnworthie things doone againſt Chriſt than againſt thy ſelfe: there ſhalt thou ſée godlines in ſtead of vngodlines, puniſhed: wiſedome in ſtead of fooliſhneſſe, mocked: trueth in ſtead of a lie, denied: righteouſneſſe in ſtead of vnrighteouſneſſe, ouerthrowen: merciemercy for crueltie, miſerably intreated: bleſſednes for miſerie, ſpunged with Vinegar: and that which is moſt ſwéete, for the bitterneſſe of ſinne to be fedde with gall: innocencie to be condemned for guiltineſſe: and life to die fo the dead. If thou perceiue not theſe thinges, thou art more ſenſeleſſe than all creatures, which in the death of the Lorde ſhewed a féeling of this indignitie. Theſe things perfourmed he, that he might profite vsus: if the ſelfe ſame ſenſe coulde take place in vsus, which did in Chriſt, wee alſo ſhoulde beare the infirmities of the weake, &c. Doeſt thou iudge thy ſelfe to bee ſtrong, becauſe thou wilt vſe thy ſtrength to oppreſſion, that thy ſelfe mighteſt be borne? Why doeſt thou not rather beare and ſupport the infirmitie of others? [Thou ſaieſt] he hateth me, be thou then reconciled. Thou wilt helpe a part of thy bodie when it is cut from the bodie: ſtraight waie thou runneſt to the Phiſition that it may be ioyned to the reſt of the bodie, why doeſt thou not the ſelfe ſame to thy brother? He is ſicke, wilt thou forſake him in his ſickeneſſe? His charitie wareth colde, then doe thou kindle him againe with the charitie. They that be whole néede not the phiſition, but they that be ſicke. Thou deſpiſeſt him, yet was he ſo beloued of Chriſt, as when he was his enemie, he would die for him. Now hath he Chriſt for his head, for his garment, for his table, for his ſpouſe, for his light, for his life. If thou hate him, thou art as Caine. How ſhalt thou ſtand before the face of God? Thou art harder than a ſtone, and more darke than hell, vnleſſe this ſeruitude which Chriſt tooke vponupon him for thée, doe indure thée to be of the ſelfeſame minde towardes thy neighbour, and to be affected in the ſelfeſame ſort towardes him.
Plato in his ſecond booke of Commonweale, would hauehave children brought vntounto ye Campe, that through beholding of ye battaile, they might be incouraged: euen ſo ought we to come to the croſſe of Chriſt: He was made obedient to the death, euen to the death of the Croſſe. Here are reckoned vp all the myſteries of our ſaluation. We muſt obey in the ſelfeſame ſort that Chriſt obeyed. He obeyed with all the heart, & withall ye minde. But how did he it with all the heart, ſince in the garden he did ſtriue againſt it, and did ſweate water and bloud, and ſaid: Not my will be doone, but thine? Sinne in reſpect of vsus is conſidered two waies. Firſt we are ledde by pleaſure, and doe tranſgreſſe the lawe: we ſinne, but we delight our ſelues, and perceiue not the deſtruction: ſo is death blind, and the croſſe inſenſible, yet are we in verie déede crucified and deſtroyed. Secondlie, the lawe is giuen: there doe we now féele the croſſe and our owne euill, our conſcience tormenteth vsus, ye wrath of God hangeth ouer vsus, we ſée our ſelues to be in death and in damnation. Sinne after the firſt manner had no place in Chriſt, but onelie in the ſecond manner. For he felt the wrath of God, and he ſorrowed, and ſuffered, as if he had committed all ſinnes. But yet is there ſtill a difference betwéene him and vsus: becauſe we through ſinne ſuffer thoſe euils with ſome ill affection of minde. We iudge that God dealeth ouer rigorouſlie with vsus, we would hauehave no ſuch lawes to be made againſt vsus, we complaine of our fortune, which thinges are not doone without ſinne. Chriſt ſinned not after this manner, he had all good affections: Onelie he ſtroue againſt death, in that reſpect that it is an enemie vntounto nature and deſtroyeth the ſame. So he might be delighted with ſwéete and delicate meates, becauſe they were agréeable to nature, without anie ſelfe louelove for the louelove of pleaſure, ſéeking his owne: and therefore there was not anie ill affection therein, as Adam might hauehave doone the like in his firſt ſtate: but ſo cannot we doe ſéeing we be corrupted with ill affections. So although we doe thinges like as Chriſt did, yet doe we ſinne: 1. Pet. 2. 22. Verſe. 15.whereas he did no ſinne. Wherefore it is ſaid vntounto the Hebrewes the 4. Chapter: He was tempted in all thinges like vntounto vsus, and yet without ſinne. Now lawe of God forbiddeth to ſorrowe for death if it be offered. God would that he ſhould ſorrowe, and he layd it vppon him as a puniſhment. Now then that ſadneſſe was no hindrance, but that he loued with all the heart and with all the ſtrength. To ſuffer ſuch kinde of death being innocent is beyond mans power, but our power is leuened with ye corruption of originall ſinne: therefore whatſoeuer it toucheth, it dooth defile. A cleane hand if it touch fine linnen, dooth not defile the ſame: but an vncleane hand doth make it foule. Tit. 1. 15. Ro. 14. 14.To the cleane all thinges are cleane, becauſe the vncleaneſſe is all onelie not imputed. The verie ſame may we ſay as touching that which Chriſt ſaid: Pſal. 21. 9. Mat. 27. 46.My God, my God, why haſt thou forſaken me? This did Chriſt crie out without ſinne, but we might not doe it without imperfection and fault. So then he was truelie obedient with all the heart, with all the ſoule, &c. He declared the chéerefulneſſe of obedience, Matt. 26. & Marke. 14.that euen as a ſhéepe, he was led vntounto death, he cryed not out, he reſiſted not, inſomuch as the preſident did maruell at his ſilence. Yet did he not forſake his cauſe by holding his peace: For ſo manifeſt was his innocencie, as it had no néede of defence: The preſident knewe it, his wife knewe it, Iudas knew it, which ſaid that he had betraied the innocent bloud. Alſo the Iewes knew it, Matt. 27. 6.which would not put vp the price into the Treaſurie as an vncleane thing. The ſame did the Théefe vppon the Croſſe, & the Centurion teſtifie: Wherefore there néeded not manie wordes for his defence. Gen. 3. 12. & 13.Eue and Adam would defend themſelues in an euill cauſe, and made the ſame woorſe by their excuſe. But Chriſt preſented himſelfe to the Magiſtrate, and was obedient vntounto him, & in obedience ſought to winne him euen to the death. Ioh. 12. 18.Excéeding great therefore was his obedience, and it came of his owne accord: becauſe no man could take away his life from him, he himſelfe layd it downe. Yet in this obaying he became not leſſe than his father as touching the Godhead: he obeyed as a friend toward a friend, not as an inferiour, vntounto the death. The Lord of life ſubmitted himſelfe vntounto death, and being immortall he dyed. For a king ought to die for his people: a ſhepheard putteth his life for his ſhéepe, and the ſacrifice is ſlaine for ſinne. It was méete he ſhould be a ſacrifice. Where a ſacrifice is, there God is reconciled, and ſinne is deſtroyed: brieflie therein conſiſted our iuſtification.
But how is it applyed vntounto vsus? Some thinke that Chriſt ſitteth as a Iudge, and that to thē which beſt runne and woorke, he giueth this righteouſneſſe. Howbeit, Rom. 9. 16.It is neither in him that willeth, nor in him that runneth, but in God that taketh merciemercy: & we are not iuſtified by woorkes, and thoſe things that be doone before regeneration, are ſinnes. Others ſay that this iuſtification is applied vntounto vsus by Maſſes, but ye Maſſe is an inuention of man, and ſo farre is it off, that it offereth Chriſtes benefites vntounto vsus, as it ſuppreſſeth the ſame: for it hideth the principall wordes by mumbling, and it ſaith all in Latine, and as it is vſed, it is opus operatum, that is to ſay, a woorke wrought. Others ſay that Chriſt fréelie dyed, and freelie giueth grace, faith, hope, and charitie, and all good woorkes, and for them giueth righteouſneſſe. But theſe good woorkes, hope and charitie, doe follow iuſtification, they goe not before it, and are vnperfect with ſinne. Herein ſtandeth the trueth, that righteouſneſſe is ſet before vsus by the word of God, it is alſo manifeſted and ſignified by the Sacramentes, which he viſible wordes of God. Therewithall comes faith, which is the gift of God, and by it we doe apprehend the righteouſneſſe that is ſhewed. Wherefore Chriſt ſent his Apoſtles, ſaying: Mar. 16. 15Preach ye the Goſpell to all creatures: and he added, He that beleeueth, and is baptiſed, ſhall be ſaued. In Eſai the 53. Chapter is ſaid, Verſe. 11.that with his knowledge he ſhall iuſtifie manie. This is the life eternall, Iohn. 17. 3.that they may know thee the onelie God, and whome thou haſt ſent Ieſus Chriſt. Col. 2. 14.The death of the Croſſe is a new kinde of ſacrifice, and therefore a new altar. He faſtened to his croſſe the handwriting of ordinances that was againſt vsus, and he triumphed ouer his enemies. This is the triumphant chariot of Chriſt. The croſſe was the cuppe wherein the bloud of Chriſt was hanged vp. It was giuen a price for the whole worlde: and vnleſſe it had bin better than the whole world, it had not redéemed the world. Here it ſhould behooue vsus to runne through all the gréefes which the Lord ſuffered vppon the Croſſe for vsus, but that is vnpoſſible. For euen as wiſe painters doe ſhewe vntounto the world more than they paint, ſo dooth there here remaine more to be conſidered of than can be ſpoken, euen of thoſe that ſhould hauehave an iron voyce, an hundreth tongues, and an hundreth mouthes. But yet wil I diſtribute the griefes of Chriſt into certaine principall partes: otherwiſe as mercies did abound ſo it ſhould be neceſſarie that miſeries ſhould abound, but vnleſſe that mercies had conquered the miſeries, we ſhould ſtill hauehave bin in miſerie. The firſt calamitie is, to loſe eſtimation. The théefe was preferred abooue Chriſt, Mat. 27. 26.Barrabas was diſmiſſed, Chriſt was accounted among the wicked. An other calamitie; As touching bodilie deliuerance, he was left deſtitute of Gods helpe: Ibid. 46.My God, my God, why haſt thou forſaken me? Auguſtine vntounto Honoratus maketh a difference betwéene the new and old Teſtament. In the new Teſtament, the holie men doe not receaue redemption that they may hauehave a better reſurrection, therefore are they left in death, that they may hauehave eternall life: But in the olde Teſtament they were in ieopardie as touching their goods, & as touching ye life of their bodie: but they were deliuered, a hundreth fould was reſtored them, there were Iudges giuen for ye deliuerie of them, &c. Not yt there were ſome in ye olde time which were not left in death, as Abel, Nabaoth, Eſay, &c. they had the portion of the new Teſtament, and manie alſo in the new Teſtament are ſometime deliuered: But Auguſtine ſpeaketh as in the moſt part, and of the publike ſtate, and of the promiſes. And therefore Chriſt the head of the new Teſtament was forſaken, and truelie cryed: My God thou haſt forſaken me. And that the contrarie may be knowen, it is ſaid in the 22. pſalme: The fathers cryed and were deliuered, Verſe. 5.they cryed and were not confounded: Ibid. 6.But I am a worme and no man, and the wordes of my faultes are farre from my ſaluation. The third griefe was ſuffered at the handes of ill miniſters: Namelie of the Iewes, of Iudas, and of the prieſtes, and alſo for many euil and vngratefull perſons vntounto whome that death ſhould bring no commoditie. The fourth: He was forſaken of his owne. Moſes when he ſawe his rodde turned into a Serpent, fled from it. Exod. 4. 3.Chriſt deliuered manie from ſundrie diſeaſes: None ſtepped forth amongeſt his perſecutors and ſaid. Abſtaine ye from this man, for he is holie: this or that hath he doone for me. The fifth calamitie: They which remained, and were preſent to behold, increaſed his temptation, they mocked him, they thought him to be vniuſt, and with whome God was angrie. Iob. 4. 6.So did Eliphas the Themanite thinke of Iob, that he was an enemie of God. Iohn. 9. 3.So the Apoſtles thought of him that was borne blinde. So the inhabitantes of Melitum iudged of Paul becauſe of the viper. Acts. 28. 3.But an extreme temptation was that when they ſaid: He truſted in God, Mat. 27. 43.let him deliuer him, let him ſaue him if he will hauehave him. They doubted whether God loued him and predeſtinated him. [We ſay] O Chriſt deliuer vsus from this temptation at our death, but when it cōmeth let vsus hold our peace: let vsus imitate Chriſt & ſay vntounto ye father: Into thy handes I commend my ſpirit. Alſo let vsus imitate the théefe yt had ſo great a faith, who when all men denied him, confeſſed him: Luk. 23. 42.Remēber me when thou commeſt into thy kingdome. He aunſwered him: This daie ſhalt thou be with me in Paradiſe. O good Ieſu, thou wert faſtened to the croſſe, and yet thou wilt bring this man vntounto heauen. Howe? with what kay wilt thou open? vndoubtedly great was the faith of this theefe, which hoped in ſo miſerable a Chriſt. Let others woonder at the darkeneſſe of the Sunne, at the ſhaking of the earth, at the renting of the Rockes, &c. This doe I maruell at, that the théefes heart could be in ſuch wiſe inflamed with ſo great a faith. Peter denied him vppon the earth; this man confeſſed him vppon the croſſe. He had not ſéene the miracles of Chriſt: Chriſt had not ſaide vntounto him: I will make thee a fiſher of men, Mark. 1. 17.I will make thee ſit vppon the twelft throne: and yet hee not onelie beléeued, but he alſo confeſſed, he opened his ſinne, and had a care of the ſaluation of his neighbour. There is no king, that aſſoone as he commeth into his kingdome, taketh a théefe to be his companion. Chriſt did this and did not defile Paradiſe, but rather made it more honourable, becauſe it had ſuch a Lorde that could ſtraightwaie ſo purifie théeues and harlots, as they ſhould be méete for the kingdome of heauen. The ſixt affliction of Chriſt was, that his bodie was on euerie ſide tormented. Eſa. 53. 6. Pſal. 69. 2. & 15.God in verie déede did cauſe to fall vppon him all our iniquities and puniſhmentes. In the Hebrewe it is ſaid Hiphghibat. Theſe be waters which Dauid ſaide did paſſe through euen vntounto the ſoule: a moſt déep mire wherin there was no ſteddy groūd. Howbeit if we will fruitfully beholde theſe things, euerie one of vsus wil ſay: My pride faſteneth ye thornes to chriſts head, my couetouſnes be his nailes, my leawdnes openeth his hart as a launce, the vniuerſal corruption of all my ſins doth diſquiet all his whole bodie. When we beholde all theſe thinges, I beſéech you let vsus with the eies of faith looke into the moſt ſacred breſt of the Lorde, and we ſhall ſée the incredible flame of charitie, and ineſtimable fire of his louelove, whereby the whole world might be kindled, if it were acknowledged with one worde. As he made ye world he might hauehave redéemed vsus, but he would not to the intent we might vnderſtande his louelove. He forgetteth the euils which were doone vntounto him, prayed for them that crucified him, that is, he prayeth for vsus, which through our ſinnes crucified him. Forgiue them, for they knowe not what they doe. Luk. 23. 34.Without doubt this is an vnſpeakeable louelove. But herewithall the will of his ſonne ſprang of the will of the father: he in ſo louing vsus obeyed his Father. Now may we be ſure yt the father loueth vsus: For he ſo loued the worlde that hee gaue his onelie begotten ſonne. Iohn. 3. 16.This is, to bee drawen vntounto the father by the ſonne. This is to ſée the ſunne, not in the Eaſt but in the Weſt when it ſhineth vppon the wales. In the death of Chriſt the louelove of the father ſhineth vppon vsus. He that in beholding of theſe thinges, entereth into the bath of this heate and charitie, doeth afterwarde greatlie abhorre cold, and doth not eaſilie abide to ſinne. He ſéeth Chriſt to hauehave died for him, and the father to hauehave deliuered him [to death,] not that ye father is bitter or cruel: he delighteth not in euil as it is euil. He deliuered one mē ber for all the reſt. Further he ſo deliuered ye ſame, as it ſhoulde not periſh for euermore, but that it ſhould be in excellent ſtate, yt thervppon might followe a pacification, and that we, when we ſhoulde be made ſure of ſaluation, ſhould then hauehave examples of all vertues. Here there was made a great ſocietie betwéene Chriſt and vsus. He vntounto vsus gaue his righteouſnes and tooke vponupon him our ſinnes. He in verie trueth ſuffered our infirmities, & he himſelf bare our griefes. He put in him al our offences: For the ſins of the people hauehave I ſtriken him. He became ſubiect to the lawe, that he might deliuer vsus from the law: He became accurſed, that he might deliuer vsus from the curſe. More are we beholding vntounto him than vntounto the Phiſition: For he cureth the ſickeneſſe without taking the diſeaſe vppon him: but Chriſt ſo healed vsus, as he tooke our euils vponupon him. Vnleſſe wee ſhall make ſo great an account of this benefit yt the ſame be perceiued in vsus that is in Chriſt, we ſhall be reprooued as guiltie of his blood and death, as hauing troden vnderunder foote the bloode of the ſonne of God. Chriſt gaue a great price for vsus, I beſéech you with how great vſurie and gaine will he require the ſame againe at our handes? Since he hath bought vsus ſo déere, let vsus ceaſe I beſéech you to bee vile in our owne ſight, and let vsus ſerue ſins no longer. We hauehave heard of the death and paſſion and bitter ſorrowes of Chriſt, but doe we thinke that the ſame is finiſhed? No verilie: he euen at this daie ſuffereth the ſelfe ſame thinges in his members and in his Church. Hée is there forſaken becauſe faith faileth, and when the ſonne of man commeth, do ye thinke that hee ſhall finde faith? The charitie of manie waxeth colde, the dangerous times are at hande, and men be louers of them ſelues. Chriſt in ſome of his members that remaine is called a ſeducer, an heretike, is communicated, and caſt out of the ſynagogue. About him there ſtandes dogges, calues, fat Buls, Lions, and Elephantes, as it is deſcribed in the 27. Pſalme, Popes, Cardinals, Verſe. 13.falſe Biſhops, our Maiſters: theſe be they which afflict him as much as they can. The bones and members of Chriſt are vexed, bloode is ſhed like water, the ſoules almoſt in no place are healed. The tongue of Chriſt waxeth drie in a manner like a potſharde, for fewe doe preach his goſpell purelie, and the trueth is not taught. Great is the number of Dogges which neither can nor will barke, and theſe be moſt impudent and vnſatiable. The head is pricked with thornes: For the Prelates of the Church being loaden with riches & ſuch kinde of cares, doe preſſe Chriſt, but further him not: They liue to their bellie and to their glorie, they onelie giuegive their minde to the cares of this life, and are vnmeete to handle diuine things. He is clothed in purple becauſe in their great powers he is maruelouſly deluded. A réede is giuen him in his handes, the vanitie of the doctors and diuines, ſubtil ſhifts of ſophiſters which ſauor more of Ariſtotle than of the holy Scripture. They knéele, they perpetually inuent fained worſhippings: For they builde huge Temples, within there is nothing but Idols, ſignes, perfumes, waxe lights, bleating, and ſuch like, ſo that the Altar of Damaſcus is tranſlated into ye temple of God. There is no ende of yéerelie obites and of Maſſes. They ſmite Chriſt on the head, for they make decrées that one kind doth ſuffice, that tranſubſtantiation ſhould be beléeued, that matrimonie ſhould be plucked away from clergie men, and other things of like ſort. They crucifie Chriſt among théeues, when they account all profeſſors of the Goſpell among théeues: They torment him in his whole bodie, when by their wicked decrées, they ſtrayten, binde and rent in ſunder the conſciences, they would hauehave men to hauehave no part in the kingdome of heauen, vnleſſe he will confeſſe all his ſinnes. The garments of Chriſt, that is, the Scriptures wherein he is cladde, they diuide into many ſenſes, hiſtoricall, allegoricall, tropologicall, and *High and of ſubtile vnderſtanding.anagogicall, ſo that they now contemne the literall ſenſe, and the people of God is deceaued by mens dreames: and through the libertie of gloſſing and diuiding, they ſo rent in ſunder and diſmember all things, as there is nothing whole remaining. They caſt lots vponupon Chriſts garment, for the Popes anſwere muſt bée attended before the matter be defined: a determination muſt bée expected from the ſecreſie of his breſt: neither is it lawfull for the Councell of Trent to decrée without the Pope. Is not this to deale by lot, for the anſweres of a diueliſh breſt doe diſagrée. Hereof it comes that in the Schooles, and in the Vniuerſities nothing is ſuffered to be intreated of but by the way of queſtion, for diſputation ſake, and after the manner of the maiſter of the Sentences, but not definitiuely nor determinately. They all proteſt that they will ſay nothing againſt the Church: which is that Church? The Romiſh Church: which Romiſh Church? The Pope. Oh good Chriſt, when ſhall thy people bee deliuered out of their handes? Oh God, art thou angrie for euer? We be the ſhéepe of thy paſture, we be the worke of thy handes: wilt thou hauehave thy Church thus to liue vnderunder the Croſſe till the ende of the world? Oh howſoeuer it be, giuegive it conſtancie, and in death forſake it not.
For the which alſo God exalted him. The Croſſe of Chriſt was a triumphant chariot wherein he was caried vntounto the Capitol of Gods kingdome. He being God, tooke the forme of a ſeruaunt. Tyrantes dare neuer laie aſide their kingly pompe, and principall garde of their body. For they bee afraide of themſelues, leaſt if they ſhould once laie it awaie, they ſhall not be able to reſume it againe. Whereuppon Dionyſius the Tyrant truſted no man, he iſſued not out of his Caſtle without his garde. But thoſe which be borne kings doe ſometimes liue like priuate men, neither doe they ſéeme to hauehave their kingdome taken from them: ſo did Chriſt, and ſo ought we to doe, to giuegive place willingly vntounto our neighbours, and to humble our ſelues, euen as Chriſt gaue place: For wee ſhal be exalted, and that greatly exalted; For the paſſions of this life are not worthie of the glorie to come which ſhall be reuealed in vsus. Rom. 8. 18.And, If we ſhall ſuffer together with him, 2. Tim. 2. verſe. 12. Luk. 24. 26. Ephe. 2. 6. Ephe. 1. 20. & 22.we ſhall alſo raigne together with him. It behooued him to ſuffer, and ſo to enter into his glorie, and ſo doeth it behooue vsus. For he hath quickened vsus together with him, and made vsus ſit in the heauenly places. He exalted him, that he might ſit at his right hand, and he put all things vnderunder his féete. Séeing he caſt him downe vnderunder all mortall men, he aduaunced him aboue all creatures: from the Croſſe vntounto the throne of his diuinitie. This exaltation muſt be vnderſtoode according to his humanitie: for his diuine nature was neuer diminiſhed. OnelyOnly in reſpect of mans iudgement it may be ſaide to be exalted: for it did not declare it ſelfe. Ephe. 1. 21.He gaue him a name which is aboue euerie name, that is to wit, dignitie, power, and degree. VntoUnto the Epheſians it it written: Aboue euerie name that is named in this worlde or in the worlde to come. Chriſt is made the head of the Church, that in the name of Ieſus euerie knee ſhoulde bow. A place taken out of Eſaie and cited in the 14. Chapter to the Romanes: Eſa. 46. 23. Ro. 14. 11.The Lorde liueth, to mee ſhall euerie knee bow. There is meant Adoration, and that ſuch as is due vntounto God, not vntounto a name or ſyllables, as fooles dooe, which hearing the name of Ieſus, doe vncouer their head, and thinke nothing of the thing it ſelfe. So doe they alſo behaue themſelues towards the outward elements of the ſacrament, & giuegive little héede vntounto the thing ſignified. Knéeling is an outward ſignification of the inward worſhipping. Whether is this adoration giuen to the humanitie or to the diuinitie? VntoUnto whole Chriſt, the natures are not ſeparated. Neither when we honour a king doe wee bid him put off his purple robe: albeit that the reaſon of worſhipping him is taken from his diuinitie. But Paul vntounto the Romanes ſéemeth to ſay, that it will come to paſſe in the day of iudgement, that eueryevery knée ſhall bowe. True it is, but nowe that honour is begun, then it ſhall be perfect when all his enemies ſhall be put vnderunder his footeſtoole. Hereby alſo appeareth ye diuinitie of Chriſt, ſince adoration is attributed vntounto him. Some babble certaine things of Purgatory, becauſe the knées of things that are belowe ſhall bowe. But what ſhall be doone in the time of iudgement, when they ſhall bee no longer in Purgatorie? Shall the honour of Chriſt then ceaſe? Iames. 2. 19Doe not the Diuels beléeue and tremble, and while Chriſt was in the worlde, they did confeſſe and worſhip, and deſired him that he woulde not torment them. Were there not many of the dead raiſed vp by the Apoſtles and other holy men in the name of Chriſt, and hell obeyed the name of the Lord? Alſo ye diuels at this day cannot tempt any more than Chriſt willeth and ſuffereth. Doe they not perceiue the figuratiue kinde of ſpéeche? Angels hauehave no knées. The meaning is, that he ſhall be the Lorde of all, and ſhall be worſhipped of all and in euerie place. Euerie tongue ſhall confeſſe him to be Chriſt, and that vntounto the praiſe and glorie of God. This triumph laide before our eyes is in Chriſt, that we may vnderſtande wee ſhall be partakers of him, if we will humble our ſelues with him. Let no man therefore be aſhamed to be humbled, and ſuffer afflictions. If we be not mortified with Chriſt, we ſhall die euerlaſtingly with the Diuell. Better therefore it is to ſuffer with Chriſt: for what are theſe ſufferings in compariſon of hell? What are they in compariſon of vnquenchable fire, what are they to the worme that dieth not, what are they to the gnaſhing of téeth, and what, to the vttermoſt darkeneſſe? Without doubt it is better nowe to ſuffer eaſily, than to indure thoſe extremities. Againe, compare theſe things with the eternall glory: Is not that ſo great, as wee ought for the ſame to leade all the time of this life in torment and vexation? Verilie as vntounto the Corinthians it is ſaide: 2. Cor. 4. 17This momentanie and eaſie affliction, ſhall procure vntounto vsus a great weight of glorie. But I am wide, if I require ſufferings that ſhould be like vntounto the paſſions of Chriſt, ſince we cā not deſpiſe money, ſince we cannot chooſe but make much thereof as though it ſhoulde neuer periſh, as if we our ſelues ſhoulde neuer die. We cannot be content with things that be neceſſarie: vnleſſe we maintaine multitudes of ſeruaunts, we recken it nothing: vnleſſe all be of ſilke and ſiluer, all is nothing worth. Vndoubtedly this is not the croſſe of Chriſt. Chriſt ſheweth that ye ſhould goe one waie, but ye goe another. Vnleſſe ye take this key, how ſhall heauen be opened vntounto you? If thy Croſſe ſéeme to be heauie and grieuous, take thou the wood which was throwen into the waters of Marath, I meane the death of Chriſt, and thereby thy afflictions will bee ſeaſoned. The Croſſe of Chriſt maketh all things fauourie, ſo it be takē vp by faith. By it are our ſinnes forgiuen vsus, our concupiſcence is broken, and is not imputed vntounto vsus: the Diuill is vanquiſhed: we be deliuered from the lawe, from death and condemnation. By it is the wall broken which made diuiſion betwéene vsus and the Iewes, we be reconciled vntounto the heauenly things, thereby God ſhewed what account he made of vsus, and on the other ſide there is kindled in vsus a louelove towardes him. By it is the iuſtice of God ſatiſfied, God (who otherwiſe is angrie for our ſinnes) is well pleaſed with vsus, righteouſneſſe being fréely giuen vsus. By it, are ſhewed all examples of liuing well. Chriſt hath drawen all things vntounto him. He is remembred in all the Sacraments, and is comprehended by faith. By it is hell conquered. Wherefore let vsus not diſdaine to vndergoe the Croſſe with Chriſt, otherwiſe we are crucified for ſinne. Thereby we are broken in péeces vnderunder the wrath of God and damnation, except wee be with Chriſt: but we féele not our Croſſe of ſinne, vntill the lawe be brought thereunto: There doe wée perceiue our wickedneſſe. By this we being ſtirred vp doe come vntounto Chriſt, and doe offer our ſelues with a willing minde to ſuffer thoſe things which he would hauehave vsus to ſuffer. Chriſt hauing ſuffered in the fleſh, arme your ſelues with the ſelfe ſame minde: eſpecially ſince he, as it is ſaid vntounto the Hebrues, ſuffered ſuch gaineſaying of ſinners. And againe Peter ſaid, Chriſt ſuffered for vsus, leauing an example that ye ſhoulde followe his ſteppes.