Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	child_n	good_a	1,431	5	3.9500	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13863	An exposition of a parte of S. Iohannes Gospel made in sondrie readinges in the English congregation by Bartho. Traheron ; and now published against the wicked entreprises of new sterte vp Arrians in Englande.	Traheron, Bartholomew, 1510?-1558?	1557 (1557)	STC 24168.5; ESTC S2370	60,439	164

ben man only he could not haue ouercomme death nether shuld his satisfaction haue ben sufficient for the sinnes of al the world as we touched before yea scarcely for the sinnes of one man For the maiestie of God that is offended thorough sinne is infinite And therefore he must be no lesse that shal make satisfaction to that maiestie It was than of necessitee that God shuld becomme maÌ„ Another cause was that he might be made like to his brethern sinne only excepte For as S. Paule writeth it was semelie for him for whom by whom al thinges ar whaÌ„ he wold bringe manie childreÌ„ to glorie to make the high capitaine of their saluation perfecte thorough suffringes For he that sanctifieth thei that be sanctifieed ar al of one For which cause he is not ashamed to cal them brethern saiynge I wil shew forth thy name to my brethern and againe I wil trust in him and againe lo I the childreÌ„ whom God hath giueÌ„ me Seinge than that the childreÌ„ were partakers of flesh blood he likewise became partaker of the same c. A thirde cause S. Paule reherseth that is that he might be merciful pitie the miserie of his people hauiÌ„ge felt teÌ„tations him selfe that is to saie that we might be the better persuaded and certified that he wold pitie vs knowinge that he had experieÌ„ce and felinge of our miseries griefes in himselfe For we caÌ„ not thincke that anie shuld pitie vs so wel as he that feleth or hath felt the same grife smarte that we do To returne to S. Io. in thes his wordes the worde became flesh we haue a siÌ„gular consolation in that I saie Goddes sonne hath takeÌ„ flesh of our flesh bones of our bones For so haue we a nigh affinitee familiaritee with God And so that that was ours is made Goddes and that that was Goddes is made ours And we caÌ„ not doubte but that he wil do al thiÌ„ges for vs who beinge God wold familiarly be ioigned to vs in our nature In teÌ„tations wrastlinges of coÌ„science let vs flie hereunto coÌ„sidre this great goodnes excedinge loue freÌ„dlines we shal be relieued preserued froÌ„ the baleful pit of despeare AND dwelt The greke worde escenosen is asmuch to saie as he made his tabernacle Whereby the EuaÌ„gelist signifieth that he was coÌ„uersant amonge them as a verie maÌ„ that he shewed not him selfe the twincklinge of an eye so vanished awaie but had his abode coÌ„tinued amoÌ„ge theÌ„ longe time whereby thei might haue sure certaine experience of his godlie behauior of his singular vertues and of his wondreful worckes Some thincke that by this worde is signified that the lorde Iesus had no certaine dwellinge place in this world but was faine to flitte often and remoue For so do thei that dwel in tentes tabernacles In vs Chrysostome taketh in vs for in our flesh and vnderstandeth that the humanitee of Christ was a tabernacle to the diuinitee so frameth this argumeÌ„t against the haeretikes that affirmed the worde to be turned in to flesh The word dwelt in flesh ergo the worde was not turned in to flesh and made flesh only For nothinge dwelleth in it selfe It is also true that it is taken for amonge in manie places of the scripture One shal suffice for this purpose Act. 4. There was not one nedie enautois in them that is to saie amonge them The worde escenosen he made his tente or tabernacle fauoreth some what Chrysostomes vnderstandinge AND we haue seen Now the EuaÌ„gelist briÌ„geth his awne experieÌ„e the experieÌ„ce of thother Apostles disciples which with their awne eyes saw such actes of the lorde Iesus as proued hiÌ„ to be Goddes only begotteÌ„ sonne The Latines haue a prouerbe that one eyed witnes is worth teÌ„ eared Of those thinges which we haue seen with our awne eyes we maye be faithful witnesses Thapostles bicause thei saw the thiÌ„ges theÌ„ selues which thei witnessed to the worlde ar called in the holie scripture with a meruailous elegaÌ„t worde autoptai selfe seers epoptai inseers or onbeholders WE haue seen Where the Grekes haue sondrie wordes that signifie to see the EuaÌ„gelist vseth a special one etheasametha which signifieth to beholde a thinge diligeÌ„tly leasurely We maie see thinges glaunsingly which sight is not so perfecte certaine as whaÌ„ we beholde a thinge stedfastly leasurely The Grekes haue propre wordes for both kindes of seinge The thinges that thapostles saw thei so saw as they cold not be deceaued therefore they ar called peplerophoremena fully ascertained His glorie The diuinitee of the lorde Iesus shined out of his wordes dedes at al times in al places His uertuous innoceÌ„t life his miracles his resurrection his ascension sendinge of the holie gost did speake as it were crie out that he was Goddes sonne He gaue them also a tast of his diuinitee heaueÌ„lye maiestie whaÌ„ he was most gloriously transfigured before them in the mouÌ„t But how do miracles proue the diuinitee of Christ seinge that meÌ„ haue don the like as Elias and Elizeus in the old testameÌ„t and thapostles in the new You shal vndrestaÌ„de that the lorde Iesus did miracles by his awne power which the scripture obserueth diligeÌ„tly teacheth plaiÌ„ly where meÌ„ do theÌ„ by a borowed power Of the lorde worckiÌ„ge miracles the scripture saieth I saie vnto the arise I charge the go out Of meÌ„ the lorde Iesus make the hole in the name of the lorde Iesus arise walke Man receaueth power to worcke miracles God giueth power But the scripture witnesseth that the lorde Iesus giueth also power to worcke miracles that in his awne name Whereby we easely see the differeÌ„ce of the lordes worckinge of meÌ„nes worckinge of miracles The glorie as of We behelde such glorie magnificeÌ„ce as besemeth goddes only begotteÌ„ sonne agreeth only to him The worde as some times signifieth not the thinge to be in dede but a likenes of it as whaÌ„ we saie he speaketh holily as a good maÌ„ but he is an hypocrite Some times it noteth the truth of a matter a thinge truly to be don Walke as the childreÌ„ of light saieth Paule He biddeth theÌ„ not couÌ„trefaite the childreÌ„ of light but to shew them selues the childreÌ„ of light in dede After such sorte S. IohaÌ„ vseth the worde as for he meaneth that such vertue such power as he had declared him to be verely goddes natural sonne that such thinges as he did belonge to Goddes sonne only nether can be found in anie other As if we shulde saie of the most noble holie and blessed kinge Edwarde the sixte that he behaued himselfe as a kinges sonne our meaninge shuld not be that he was not a kinges sonne but shewed him selfe as though he had ben a kinges sonne but our meaninge shuld be that he shewed him selfe none other wise than his birth required

be made It is playne than that he was neuer made And if he wer neuer made but did make all thynges than is he certaynlye God But let the Arrians goe a whyle and lette vs consider another thinge in these wordes If al thinges were made by hym than all thinges are in hys power Wherof than shoulde we be afraide while we maiÌ„taine his cause and labor to serue hiÌ„ For no tiranne no creature in the world can hurte vs nor once moue agaynst vs otherwyse than pleaseth hym For they are all his he made theÌ„ and therfore they are al vnder hys power Let vs than cast awaye al feare and be of good courage rage the worlde neuer so muche For all thynges muste stoupe to hym and fall downe flatte before hym that made them who hath loued vs and made vs hys brethren and bought vs to be gods peculiar people wyth the price of his most holy blood To hym therfore geue all honor glory and prayse Amen â§ The thirde readynge SAinct Iohn as it were with Aegels winges mounting farre aboue the earth and farre aboue the heaueÌ„s to admitted into the most secrete closette of the diuine maiestie seÌ„deth forth from thence such lightninges and thonderinges as beate downe confounde consume and vtterly wast away all the forces imaginations and deuises of maÌ„s carnal witte and yet lighteÌ„ make cleare and comfort the vnderstandynge of the Godly being reformed by Gods sprite For first he soundeth from heaueÌ„ that God hath a worde signifyinge the diuine nature of the lord Iesus And here forthwith Arrius setteth vp his hornes and because he cannot frame his witte according to the worde he goeth about to frame the worde according to his witte as the men of Lesbos had squires rules of leade and whan they coulde not make their hard stones agree to their squiers they woulde stretche oute their squiers and make them agree to the stones I graunt saieth Arrius that God hath a worde that is of moste excellente nature but this worde God made and there was a time whan the worde was not AgaiÌ„st this deuise of mans peuishe head S. Iohn thondreth and lightneth declaring that the worde was in the beginning Now of a beginning ther is no beginning for that were not a beginning indede that had a beginning But lest any shold say that a beginninge soÌ„etimes signifieth order and not excluding of time as whaÌ„ Moses saith in the beginning God made heauen and earth c. there lieth another thonderbolte in the worde was for thereby is signified that the worde had his being in the beginning and was neuer made Sabellius than and the patripassians steppe foorth and they sai that the word was in the beginning in dede and had euer his being For there is no maner of difference or distinction betwene God the father and the worde But. S. Iohn coÌ„sumeth these heretikes with the lightniÌ„g of this sentence and the worde was with God Paulus Samosatenus thinketh to perce the heauens and is lifted vp aboue the cloudes with the winges of pride saieth that the worde signifieth goddes purpose only to doe thinges without ani subsistiÌ„g abidiÌ„g nature But. S Iohn with this shotte driueth him down vnto hel whan he saieth the worde was god For a bare purpose hauing no substance caÌ„not be god ne said to be god ThaÌ„ our most diuine euangelist that al the world may lerne the diuinite of the word by his works saith that al things wer made by the word Here the ArriaÌ„s swete vexe torment theÌ„ selues wrigling in and out and at the last they breake forth into open blasphemye and saye that God made the worlde by the worde as by an instrument But. S. Iohn vttering the same senteÌ„ce againe with other wordes namely with these and without it was made nothing stoppeth their breath For if God made the worlde by an instrument and wythout the worde nothing was made than the instrument was not made without it if the instrument wer any thing And so he was not made without himselfe But he could not helpe to make himselfe before he was And he that is already hath no nede to be made But S. Iohn leaueth them not so but still hurleth fierie flashes against their faces For with greate grace and power he saieth in it was lyfe From whom procedeth life but froÌ„ the true God onely of whom it is notablye and siÌ„gularly saied with the is the veine of life And againe in him we liue moue and haue our beeing We may than well make these reasoÌ„s if Gods sonne being naturallye life geueth life to all thinges by participacyon of him selfe he is another thaÌ„ the thiÌ„ges that liue by his presence And he that is another thing naturally than a creature how is not he God Againe if the sonne be a creature how quickneth he al thiÌ„gs and how doeth S. Paule assigne that to God as properly peculiarly pertainiÌ„g vnto him whan he saieth to Timothe I charge the in the sight of God who quikneth all thinges If the soÌ„ne be a creature and geueth life to all thinges then a creature geueth life to it selfe And so there shall no principall and peculiar thing be in God aboue a creature A creature also shall haue no nede of God for life sith it geueth it selfe life But a creature euer hath nede of the creator so the sonne is not a creature sith he is life by himselfe Nothing is partaker of it selfe all thiÌ„ges be partakers of the sonne as of their life so is the sonne no creature Now let vs returne to our texte In it was life saieth S. Ihon. For not onely all thinges were made by Goddes woorde of nothing but also all thinges are preserued in their state by Goddes woorde that thei turne not to nothinge againe For vndoubtedly al thinges shuld decaie turne againe to their first nothinge if goddes sonne did not inspire in to theÌ„ life vigor force of coÌ„tinuance And this parte of goddes worcke where by al thinges coÌ„tinue in their state is no lesse to be woÌ„dred at than the makinge of thinges For where as al thinges made hauinge a beginniÌ„ge teÌ„de to an ende by arte conninge he hath giueÌ„ theÌ„ a certaine immortalitee perpetual continuaÌ„ce For he hath putte in to thinges such life vigor force of engeÌ„dringe that by successioÌ„ thinges that seme to be of a verie shorte coÌ„tinuaÌ„ce haue coÌ„tinued manie thousande yeres and shal coÌ„tinue to the ende that he hath appointed In the contemplation of this power of goddes sonne it is more coÌ„uenient and more profitable for vs to tarie longe to be fixed than in the conteÌ„plation of his diuine substance essence beinge which thorough the excedinge brightnes of it daseleth our weake eyes is indede vnto our measured wittes incoÌ„preheÌ„sible and therefore rather to be huÌ„bly worshipped thaÌ„ curiously sought out And the life was the light of meÌ„ This senteÌ„ce is soÌ„drie wife expouÌ„ned For some

thincke that the meaninge is that the life which goddes sonne giueth to creatures shulde be a light to men to shew theÌ„ goddes sonne Some take the worde life for goddes sonne himselfe as if S. IohaÌ„ shulde saie that goddes sonne who is verie life is the light of meÌ„ Some other gather this senteÌ„ce that the life that goddes sonne giueth to meÌ„ is adorned with vnderstaÌ„dinge reason aduauÌ„ced thereunto where by they excelle al other erthlie creatures And these two later expositioÌ„s though thei varie some what in expressinge the matter yet coÌ„me to this eÌ„de that goddes soÌ„ne is the autor of vndrestaÌ„dinge reason in meÌ„ Which is a souÌ„de a true sense maie be most certainly gathered out of the wordes folowiÌ„ge namely these that was the true light that lighteneth euerie maÌ„ c. This much thaÌ„ maie easely be draweÌ„ out of this seÌ„teÌ„ce that goddes soÌ„ne beiÌ„ge the autor of vndrestaÌ„dinge is verie god For the prophete Esaie in the 28. cha speakiÌ„ge of the housbaÌ„d maÌ„nes tilliÌ„ge of the grouÌ„de of his coÌ„niÌ„ge in threthiÌ„ge for he thresheth not out his wheate cumiÌ„e fetches with one iÌ„strumeÌ„t in the eÌ„de vseth these wordes eueÌ„ this proceded froÌ„ Iehoua tsebaoth And if none other but Iehoua Tsebaoth were author of that coÌ„ninge and discretion than he that is autor of all vnderstanding and reason must nedes be Iehoua Tsebaoth And that Gods word that is to say Gods wisdome is the autor and fountaine of vnderstanding we are also taught in SalomoÌ„ in these wordes with me is counsel ANI BINA I am vnderstaÌ„diÌ„g c. that is I am the head spriÌ„g of counsel and vnderstanding And the light shineth in darknes gods sonne geueth great and ample profes of his diuinite and sendeth forth the glorious shining beames of his heaueÌ„ly maiestie but they light vpon blinde eyes meÌ„ see them not thoughe they be neuer so cleare and so bright Here. S. Iohn calleth mans vnderstandinge not onelye darke but very darknes as though there were no maner of light in it But how can that be so Shall we saye that there is no maner of light in mans witte and vnderstaÌ„ding wherby so mani most wittie thiÌ„gs haue ben inuented What can bee more wittie than the bokes that heathen men haue left vs of logike phisicke arithmetike geometrie astronomie and of the nature of all thinges What can be more wittely deuised than they haue founde out of the fountayne head spring first causes of vertues of the diuision and description of them Was Plato voide of al light of vnderstanding whan he sayed that God made the worlde because he is good Was Aristotle drowned iÌ„ darknes whan he said that forasmuche as the superioure orbes ouer bodies doe moue there muste nedes be a first mouer Was Cicero starke blinde whan he saied that seing no one familie can continew with out otder and prouidence muche more the hole worlde must be gouerned maintained and continued by the prouidence of some heauenly minde What shall we saye of that heathen Philosopher that laboureth to proue Gods prouidence by this argument If God saieth he gouerne not the world by his prouidence it is ether because he can not or because he wil not If you saye he can not you abbrige his power If you say he wil not you abbrige his goodnes To this question than I answere that man hath so much licht of vnderstaÌ„dinge as is sufficieÌ„t to make him voide of al excuse but not so much as caÌ„ directe him to a profitable knowlege of God He knoweth in dede by the light of nature beside the knowlege that he hath of other natural thinges that there is a god but thaÌ„ that God he forgeth'after his pleasure dreameth him to be not such as he is in dede but such as it liketh him to frame him And so setteth vp his awne imaginatioÌ„ his awne dreams his awne puppette in the stede of God So that whaÌ„ we coÌ„me to this questioÌ„ who is the true God of what sorte he is wil be towardes vs wherein coÌ„sisteth the tru knowlege seruice of him maÌ„nes vnderstandinge as S. IohaÌ„ here truly writeth is mere darcknes And S. Paule agreeth hereunto writinge to the Cor. Psychicos anthropos that is a maÌ„ endued with a natural soule only not renued withe goddes spirite compreheÌ„deth not the thinges that pertaine to goddes spirite And therefore he praieth that God wil giue the EphesiaÌ„s the spirite of wisedom reuelatioÌ„ lightined eyes of the miÌ„de that thei maie know what the hope of their callinge is the riches of his glorious inhaeritauÌ„ce in the Saintes what is the excedinge greatnes of his power towarde vs that beleue Now if thei colde haue attained to those thinges by natures force it had beÌ„ superfluous to haue praied for theÌ„ It is most tru thaÌ„ that we ar verie darcknes and haue blinde eyes of vnderstaÌ„dinge vntil they be lightned not touchinge euerie knowlege of thinges nor evie knowlege of God but touchinge the right tru profitable knowlege of God And yet this is also true that we haue more good vndrestaÌ„dinge of God thaÌ„ we haue good wil to obeie serue him as God And if our vndrestaÌ„dinge be darcknes in effecte as it is indede yet is more thaÌ„ our wil to serue him how far are we froÌ„ God godlines Let this coÌ„sideratioÌ„ teache vs humilitee stirre vp in vs a coÌ„tinual desire of Goddes merciful assistauÌ„ce aide And the darcknes coÌ„preheÌ„ded it not The darcknes of maÌ„nes miÌ„de vnderstaÌ„diÌ„ge was so thicke grosse that though the beames of Goddes soÌ„ne shined euerie where filled the worlde with light yet that was fruttles For men seeing saw not As Moses teacheth in these wordes thy eyes haue seeÌ„ great signes and wonders and god hath not geuen thee an heart to vnderstand nor eares to heare nor eyes to see Our seing then onles God geue new eyes to se is no seeing This is a plaine testimony that man neuer attaineth to the righte knowledge of God by nature For being darknes he beateth of the light and the light shineth vpon the outside and perceth not in Here we muste seke howe this darknes this blindnes of iudgement is in man whether he were firste made darke and blind in heart or whether darknes and blindnes came afterwarde vpon him For if he were first made blind thaÌ„ there is no faute in him if he see not the great light that God sendeth forth For he was not made to see it What faute is there in the moale that she seeth not the sunne beames or in stones that they see not the starres sith they were so made as they shoulde not see The holy scripture teacheth that the firste man Adam was made after the image of God that is furnished with most excellent giftes knowledge vnderstanding and all maner of vertues He was not than made blinde But afterwarde through the enuye and

But as it were in an image we maie beholde in the coale God the worde vnited to mannes nature yet that he hath not cast awai that he was before but hath rather traÌ„sformed the nature which he receaued to his glorie operation For as fier fixed in the woodde percinge in to it coÌ„preheÌ„deth the wood though the wood cease not to be wood stil yet the fier sendeth his force in to it coÌ„ueieth it selfe in to it and is now thought to be one with it so vndrestaÌ„de of Christ For God beinge incompreheÌ„sibly vnited to maÌ„nes nature hath in that kepte the same that he was he remaineth stille that he was but yet beinge once vnited he is compted as it were one with maÌ„nes nature makinge that that pertained to it his awne giuinge it the operation of his nature Hitherto Cyrille He vseth also in this matter the similitude of mannes bodie and soule ioign'd together which in dede expresseth it of al other most proprely For the soule is not turned in to the bodie nor the bodie in to the soule but ech retaineth his propre nature maketh one maÌ„ AND the word In that he saieh the worde became flesh not man he sheweth how far Goddes sonne huÌ„bled and abased him selfe For the scripture calleth man flesh whan it wil signifie the pouertie vilenes and miserie of man As whan it is saide al flesh is grasse and he remembred that they were but flesh my spirite shal not euer striue in man for he is flesh But whaÌ„ the Euangelist saieth the worde became flesh we maie not imagine that Goddes sonne ioigned to his diuine nature flesh only and not mannes soule as Appollinaris thought in his trauÌ„ce that flesh and the Godhead made one person in Christ without mannes soule For he imagined that the diuinitee was in stede of a soule But so it shuld folow that the lorde Iesus was not a verie maÌ„ For flesh is not a man For the soule is the formal parte of a maÌ„ namely that whereby a man is a maÌ„ with out which a maÌ„ can not be And that the lord had a maÌ„nes soule beside his diuinitee he him selfe testifieth whaÌ„ he saieth my soule is heauie vnto the death Nether caÌ„ Apollinaris aide him selfe with this place For whaÌ„ the scripture calleth meÌ„ flesh it meaneth not that thei ar without soules For thaÌ„ thei were no meÌ„ in dede Here we must know also from whens Goddes sonne became flesh For we maie not thiÌ„cke that he brought his flesh from heaueÌ„ or made it in the aire For the holie scripture teacheth that he shulde coÌ„me of the sede of AbrahaÌ„ Dauid shuld be the fruite of his loines For such plaine wordes it vseth to assure vs of the truth of so necessarie a matter vtterly to stoppe the mouthes of dotinge meÌ„ And in the writers of the new testameÌ„t it is most plainly sette forth vnto vs that he receaued flesh out of the substaÌ„ce of the virgin Marie For. S. Mattheu hath these wordes to gar en aute gennethen that which is engendred in hir S. Paule genomenon ekgynaicos made of a womaÌ„ the Angel in S. Luke ho karpos the frute of thy wombe The frute of a tree is of the same substaÌ„ce that the tree is of That which only passeth thorough a thinge is not the frute of that thinge For water is not the frute of the coÌ„ducte pipe nor ale the frute of the spickette or of the kinderkinne Against this most manifest truth wherein the pith of our saluatioÌ„ lieth the franctike Anabaptistes briÌ„ge two priÌ„cipal reasons I wot not whether more ignoraÌ„tly or more vngodly For first thei saie that if the lorde receaued our flesh he receaued vncleane flesh But iudge you whether al the scriptures be they neuer so plaine must giue place to this their simple imagination or whether their simple imagination shuld giue place to so manie plaine scriptures But first I aske them whether God cold not make cleane our vncleane flesh or wold not If thei saie he colde nor they limitte his power ouer much If thei saie he wolde not we wil hisse them out For if God of his goodnes wolde make his sonne to die for vs he wolde of his goodnes make his flesh cleane for vs. Secondly laske them why God wold haue his sonne to be borne of a virgine not to be begotteÌ„ betwene maÌ„ and womaÌ„ after the commune course of the worlde Doeth not that teache vs that he meÌ„t to make his sonnes flesh pure holie Yea doeth not the angel so signifie in Luke whan he saieth the holie gost shal comme vpoÌ„ the the power of the highest shal ouersshadow the for which cause the holie thinge to gennomenoÌ„ that is engeÌ„dred shal be called Goddes sonne But this their reason hath no weight bicause it is oÌ„ly forged in maÌ„nes braine Thother is takeÌ„ out of the scripture For S. Paule to the Cor. writeth thus The first man was of the erth erthlie The secoÌ„de maÌ„ is the lorde from heaueÌ„ In which place S. Paules purpose is not to speake of the substaÌ„ce of our bodies or of the substance of the lordes bodie but of the qualities as the wordes folowinge declare hoios of what qualitee the erthlie was of that qualitie ar the erthlie of what qualitee the heaueÌ„lie is of that qualitee ar the heaueÌ„lie This thaÌ„ is the sense The first maÌ„ was of the erth erthlie that is subiecte to sinne corrupte affectioÌ„s which bringe death The secoÌ„de heaueÌ„lie that is ful of heaueÌ„lie qualities which thorough the power of Goddes spirite draw with them life immortalitte As we bare the image of the erthlie that is were sinful and therefore compassed with death so shal we beare the image of the heauenlie that is our spirites shal be renued to tru holines our bodies to immortalitee Wherefore whaÌ„ he saieth the seconde maÌ„ is the lorde from heaueÌ„ he meaneth not that he brought his bodie from heauen but that he is heauenly as he expouneth himselfe that is endued with heaueÌ„lie qualities Now to procede in our former purpose it shal be good to seke out the causes why Goddes sonne became flesh or as Sainct Paule speaketh why God was manifested in flesh And no man can shew vs theÌ„ more certainly than S. Paule hath don to the Hebru For there he teacheth vs that the cheife and principal cause was that by death he might destroie him that had deathes power that is Satan For Satan had power ov vs to punish vs with death bicause we were sinners And sinne cold not be purged but in the flesh of Goddes sonne If he had remained God only purgation and satisfactioÌ„ for sinne cold not haue beÌ„ made by him For the Godhead cold not suffre nor shew obedience But sith thorough disobedience sinne came in to the world it must be putte awaye thorough obedience which required mannes nature Howbeit if he had

his awne giftes in vs. And so he calleth faith whereby we ar iustified one grace euerlastinge life another grace verie truly godly to the coÌ„fusion of the commune idols souldiars Other expouninge grace for grace grace vpoÌ„ grace reach that out of this fulnes of his sonne god gaue to our fathers vndre the old testameÌ„t the spirite of feare whereby as childreÌ„ vndre a scolemaster thei were kepte in restrained that thei shuld not straie abrode after fleshlie lustes but be led forth framed to some godlines And in the new testameÌ„t he giueth the spirite of fredoÌ„ whereby with more fraÌ„cke free hertes with more ioiful courage by the motioÌ„ of the spirite we do the thiÌ„ges that please god Not that our fathers were al together voide of this free spirite but bicause of their childlie age thei were more kepte vndre by feare the spirite was not so richely largely giueÌ„ to theÌ„ as to vs I meane vniuersally touchinge goddes ordinarie dispeÌ„sation For to some special persons the spirite was as largely giueÌ„ and more largely thaÌ„ it is now The exposition of other is that God loueth fauoreth vs bicause of the loue fauor that he beareth to his sonne as S. Paule writeth that he hath made vs acceptable in the biloued For by nature we ar the childreÌ„ of wrath the loue fauor that we finde iÌ„ goddes sight is for that that of his awne goodnes he hath made vs the membres of his most derely biloued sonne so loueth vs as a parte of his sonnes bodie Other thincke that the meaninge of these wordes is that God powreth al his graces in to the lord Iesus by him coÌ„ueieth the same vnto vs as by a conducte pipe I leaue to your choise which of these expostions you wil folow The law The nature of meÌ„ is coÌ„munely ether to giue to litle or to much reuereÌ„ce to Goddes ministers And to despice them while thei liue and whan thei be ded to make them more thaÌ„ saintes In the time of the lordes coÌ„uersation vpoÌ„ erth the Iues had Moses in such reuereÌ„ce and estimation that thei made him verie litle lesse than a God In Moseis person thei gloried Moseis person thei bosted and extolled aboue the starres Thei had this also that thei so pust vp them selues in their knowlege of Goddes wil and in their holie perfecte worckes wrought accordinge to the rule of the law as that thei excelled al other meÌ„ were halfe goddes vpoÌ„ erth and more mete to be placed in paradise amonge the heaueÌ„lie spirites theÌ„ to walke in this vale of miserie amonge sinful men Wherefore Io. Baptist to plante Christ Iesus in the hertes of theÌ„ to whoÌ„ he was sent to be a teacher and the better to aduance his glorie laboureth to pulle those two great hindrauÌ„ces out of their hertes namely their preposterous gloryinge in the persone of Goddes minister and their vaine confideÌ„ce in their awne holines and righteousnes And first he setteth vp the lord Iesus far aboue Moses makinge a comparison betwene the office of Moses and the lordes office For he assigneth to Moses that he ministred and gaue the law to the people he assigneth to the lord Iesus that he hath brought grace truth Now there is aÌ„ excediÌ„ge greate differeÌ„ce betwene these two offices For th one is the ministration of death and condemnation thother of life iustificatioÌ„ The law in dede prescribeth vnto vs true holines certainly sheweth vs what we ought to do and to leaue vndon in euerie pointe but while thereby ether it represseth restraineth meÌ„nes raginge lustes or coÌ„uinceth al men proueth that thei do not the thinges thei ought to do nor eschue the thinges thei ought to eschue as S. Paule lernedly and truly writeth it encreaseth sinne worcketh wrath killeth and condeÌ„neth vs. It encreaseth sinne bicause the more our lustes ar restrained the more ragingly thei burst out It worcketh wrath bicause that whan our lustes ar bridled we ar angrie with God for puttinge that snaffel in to our mouthes so to our other vices we adde disobedieÌ„ce stubburnnes murmuringe against God It killeth and condeÌ„neth bicause it pronounceth al meÌ„ accursed that kepe not the thinges prescribed taught in it to the vttermost title where as we perfirme not one iote perfetly as we shuld But here we must know that the law of hir selfe of hir awne nature hath not these effectes but by accideÌ„t that is by the meanes of our vicious nawghtie corrupte nature For the law is good holie iust worcketh not coÌ„deÌ„nation of hir awne nature but bicause our sinful nature can abide no good thinge therefore of necessitee it must be condeÌ„ned by that that is good whaÌ„ the same is laied vnto it The propre cause is not in the summe beames that they make a carion to stincke the more but in the nature of the carion For thei shine upon other bodies without such effecte If our nature were good the law shuld be most liuelie and coÌ„fortable vnto it Now bicause it is corrupte poisoned the law worcketh not the thinges that it wold and shuld but the thinges that such a nature wil only suffre to be wrought Grace and truth We haue now the office of Moses letre vs on thother side coÌ„sidre the office of the lord Iesus But first lett vs vndrestande the wordes By grace some vndrestande that that maketh vs amiable and acceptable and getteth vs fauor before God meÌ„ By truth thei vndrestande true sincere perfecte sounde and sure righteousnes Other by grace in this place vndrestande forgiuenes of sinnes and by truth the fulfillinge of al the figures and shadowes of Moseis law In which so euer signification you shal take the wordes the sense shal be good and godlie For the lorde Iesus maketh vs amiable and acceptable in Goddes sight apparellinge vs with his awne swete smellinge garmeÌ„tes that is with his awne holines and he renueth our mindes vnto true sound and fast abidinge righteousnes he also hath optained for vs remissioÌ„ of our sinnes hath perfirmed al that was shadowed in Moseis law For he hath washed sanctified and purged vs with his awne blood He hath suffred death in our stede and offred him selfe a slaine sacrifice vpon the crosse to be a perpetual satisfaction for the sinnes of al Goddes chosen to appease for euer Goddes wrath kinled against sinne And here we ar clearely taught that the law cold not bringe these thinges to passe Wherefore al thei that haue assigned righteousnes and acceptation in Goddes sight to the dedes of the law or haue sought anie holines anie forgiuenes of sinnes anie sparcke of grace life other waies than by the lord Iesus only alone haue miserably begiled them selues to their perpetual confusion and perdition Let vs my brethern be no more deluded but resorte to the true fouÌ„taine of al heaueÌ„lie graces draw from

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