Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	sting_n	2,094	5	13.1353	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06932	A new postil conteinyng most godly and learned sermons vpon all the Sonday Gospelles, that be redde in the church thorowout the yeare ...	Becon, Thomas, 1512-1567.	1566 (1566)	STC 1736; ESTC S101291	689,601	1,060

sence as that onlye sauiour whiche was promised to the fathers Abraham and Dauid And in this are all Christian men equal to Simeon For the very same Christe is offered to them by the worde of the Gospell for their saluation whom Simeon coulde no other wayes knowe to be the saluation then by the worde And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs and yet he obtayned not saluation therby but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child Which is as able to saue thee as Simeon And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth least it shoulde seme to pertayne vnto fewe sayinge Whiche thou haste prepared before the face of all people This child is a saluatioÌ„ against death syn this maketh SimeoÌ„ to departe in peace But he is moued by the consideration of this sauinge health to open vnto al other by geuyng so euident commendation of it for what purpose God hath prepared this saluatioÌ„ This saluation saith he is not only ordained for my sake But many belong vnto the felowshipe and fruition of this sauing health For God hath prepared this saluation before the face of all people so that this child is not my sauiour only neither his mothers but the sauiour and saluation of all men Simeon sayinge is large and great He pronounceth him to be the sauiour of all nations as well as of the Iewes notwithstandyng that there was a great difference betwene them by reason of Moses lawe and the diuine ceremonies But when he coÌ„sidereth this child he can make no difference For both haue like nede of saluation to be deliuered therby from death sinne For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death By this sauiour only is all saluation prepared This sauiour is not suche a one that came for some for some not God hath prepared sayth he this saluation not before the face of certayne but before the face of all people The whiche sentence is all one with the promesse made vnto Abraham where as he promiseth blessynge to all kyndredes in his sede Neither can the Iewes be excluded froÌ„ all tribes neither from all people But they that are blessed were not blessed before but liued in gods curse Wherfore the meaning of this is no otherwise to be taken but that if this be the saluation of all people than is there none at all that can be saued whiche lacketh this saluation And this is one thinge that Simeon maketh all men equall pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes excepte they obteyned saluation by this sauyng healthe The second thynge is well to consider the pythe of these wordes and to conceaue a delectation and comfort by them The cause and spryng of all our misery is this our conscience can not denye hyde and cloke synne And synne muste nedes abyde Gods wrothe which is the most peinfullest styng of death to fear the iudgement of God For we can not denie but that sinners must abyde punyshment Now through this perceuerance and felyng of this dreade there is no hope of pardon and grace If these thoughtes be well considered they be so heynous that they count God to be a cruell and an vnmercyfull iudge that will remyt no part of the rigour of the lawe but execute it with extremitie Thus can we conceaue no other opinion of God and thus are we ouerladen with the heuynes of the burthen and opprest with the rodde of the taske-maister and beaten with the shoulder wande accordyng to the saying of the Prophete But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete as touchynge this chylde describeth God after an other maner than any mans conscience is wont to conceaue or thynke of hym For if it were the wyl of GOD to punysh sinners with extremitie without grace and fauour then were it a vayne thynge to truste in mercye shewed in this Sauiour Nowe are the woordes of Simeon playne that God hathe prepared saluation before the face of all people Wherein all men may bee saued Wherefore hereby maye it bee euidentlye perceaued what is the will of God accordyng to Paule 1. Tim. 2. euen that God would haue all men to be saued not onely with bodily saluation but with euerlastyng saluation prepared agaynst synne and death For to this ende is that saluation ordeyned which God hath prepared for all people Who therefore woulde dreade this God Who woulde tremble at his iudgemente seynge that he declareth so openly that it is his wyll we shoulde be saued and seyng that he hath prouided all thynges necessary for our saluation And wher as many peryshe and be damned not obteynynge thys saluation God is not the fault therof but the stubbornes of man whiche despiseth Gods wyll and careth not for this saluation of God whiche is ordeyned of God to saue all men If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke and yet some woulde not vse that benefyte and remedy prouided for them the faulte were not in them that prouided for the susteÌ„tation but in theÌ„ that should haue receaued it In like maner goeth it with men in the world The saying of Simeon is true God hath prepared this saluation before the face of al people yf the Iewes iudge them selues vnworthy to receaue it yf the Pope and the Turke despise it and thou canste not fynde in thy heart to accept it if now it cometh to passe that thou and all these be damned ye can blame none but youre selues which refused the saluation and grace of God If this saluation seemeth not agreable to thy reason thou mayst searche with thy self where it may then be had But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe yf thou let passe this saluation Wherefore if thou carest earnestly for thy saluation imbrace this chyld Know for a suretie that God is mercyfull vnto thee and pardoneth thyne offences for this chyldes sake and so shalte thou well perceaue that thou art saued For he is the only saluation agaynst synne and deathe But if this way of saluation pleaseth thee not accuse thyne own stubbornesse whiche causeth thee that thou canste not escape Gods wrathe and damnation For GOD is not in the faute God hath prepared saluation Which is a sure token that he would haue mercy on synners and delyuer vs from our destruction And he hath not prepared it onely but also proffered it to all people that all myght remembre that all theyr saluation consysteth therein Not onely Marie Paule Simeon Peter but all people ought to trust in hym Who soeuer hath nede of helpe agaynst synne

this sort may be taken for a Lord with a right to challenge reclayme for our saluatioÌ„ because he disturbeth the false vsurped power of the diuell to recouer his owne from him and commeth before his enemies face and indighteth him openly of robbery in that that this cursed spirit hath takeÌ„ so much vpon him that he hath caste vs misers headlong in to synne and death and in that he hath vsed crafte and gile in entycinge away his couenant seruantes which belonged nothing vnto him for that that he is the true Lord and not the dyuell which vsurpeth power ouer them by violence And for as much as the Angell geueth hym such a great title and calleth hym Lord it is a sure token that this child the sonne of Mary is verily by nature eternall GOD. If it wer otherwyse he wold neuer haue called him Lord. Our Sauiour him self and not an Angell as the Angell sayth with expresse words for yow is borne a sauiour And he is not only oure Lord but Lord also of the angels which as touching this Lord be all of one familie with vs. They are counted vnder one Lord with vs that we men that were the thralls and slaues of the dyuell might be aduaunced by this child to so great renoume that we be receaued with the holy Angells as it were into one citie which are now ioynte felowes with vs so that we may well boste that in this childe we are come to the moste familiar felowshippe of the Angells and may be as bold homely with them as we wold be with oure houshold felowes The Angels might well behaue them selues stately with vs because they passe vs in worthines firste for their nature and substance and also because they are without synne but they are not disdainfull of oure felowshippe neither despise vs for oure misery But it greueth them to see vs vexed with death synne calamytie And this is the cause that they are so gladde of oure saluation that cometh to vs by this chylde They are as glad to see oure saluation as their owne therfore they reioyce that we this day haue gotten that child which is their Lord bryngeth vs to the same degree so that now we are become their felowes and the members of his body They despise vs not they say not Away with these synners that are stinkinge rotton dead carcases in their graues with adulterers wicked doers They are not proude but glad with all their hart that suche synners are come into their felowshippe They geue thaÌ„ks to God that we are deliuered from synne that we come to dwell with them in one house vnder one Lord. And for this grace they glorifie God although they haue no profyt therby Howe much rather were it oure deutie to geue God thanks to loue one an other as the sonne of God loued vs whiche is made oure flesh and moste nighly ioyned vnto vs He that regardeth not this and loueth not his neighboure can not be saued This is the fyrst sermon that was made after the byrth of Christ as touchiÌ„g this childe which endureth after that for euer to the ende of the worlde Wherfore euery man ought diligeÌ„tly to haue his mynd theron For hereby is this mistery opened how the angels are become oure frends and brought vs ioyful tydings commanding vs to put asyde al feare for as much as this child is borne for vs which is oure sauiour This is an hygh true most excellent confort in the which the mercy of GOD may be perceaued and felte very sensibly and conuenieÌ„tly that God for oure sake hath humbled him self so lowe that he gaue vs his sonne after a moste bouÌ„teouse sorte by a maydeÌ„ He layeth him in her lappe and sendeth vs word and tydings that he is oure sauiour Let vs seke helpe of him in oure nede let vs trust surely to hym for succoure that all wrothe betwene God and vs may after this depart for euer that we may vse all kynd of humanitie gentlenes one to an other And now iudge here thy self whether God is to be blamed of vnrighteousnes sith that suche thyngs are declared vnto men and they regard it not but despise their owne saluation euen as the mad Papistes do that thynke that this sauiour is not sufficieÌ„t setting vp other besydes to whome they may truste But the sermon of the Angell is not obscure as touchyng this only chyld to be oure sauiour that he as the very grounde of oure saluation may confort vs and replenishe oure hartes with ioy And this man only is he that tourneth bothe the Angell and also Gods eyes on hym self He putteth not only this treasure in the mothers bosome but also he geueth hym vnto vs as oure owne and all that belongeth vnto hym both in heauen and in earth He that heareth this and is not moued therwith is worthye to be caste into hell with lyghtninge Wherfore let vs geue God thanks for his grace pray instantly vnto hym that he will printe this sermon of the Angell in oure hartes that we may conceaue true hope of this sauiour and that by hym we may ouercome death and the dyuel The which to obtayne oure Lord and sauiour Iesus CHRIST graunt vs. Amen The thyrde sermon of the songe of the Angels HItherto haue we spokeÌ„ as touching the feast And first of the history how the sonne of God being made man was borne into this wretched worlde miserably of the virgyn Mary We ought neuer to forgett this leaste we be founde vnkynde to God for so great a benefit that he hath bestowed on vs by this byrth of his sonne After the hystory we entreated of the godly sermoÌ„ of the Angels wherby this natiuitie is declared vnto shepheards with a great brightnes which shyned round about the shepheards Whiche thing was vnwonte that God letting passe the great potentates of Ierusalem sendeth this his magnificent legacy of so many thousand Angels to the miserable shepheards watching in the nighte And the Angels geueth hym suche honour as Christ geueth to vs al. They submit them selues to this lowely seruice neither do they disdaine at oure vilenes in shewing vnto vs moste miserable beggers this plaine sermoÌ„ which is yet extant shal be of a surety in the congregatioÌ„ vnto the worldes ende Who may not marueill at these moste huÌ„ble modeste spirits in whome is no pride or statelynes at al Whose exaÌ„ples it might become them to folowe that wold be counted moste holy mightie princes not to be puffed vp for their vertue wisdoÌ„ power such other things For if these giftes had beÌ„ geueÌ„ to yâ— mainteâ—aÌ„ce of our pride then mighte the Angels had iust cause to disdayne these poore beggerly shepheards But this is not the maner of angels The shepheards caÌ„ not be so abiect vyle ê‘sons neither the Angels so fortunat noble mighty but that they are greatly delighted in

for enuy thei had deliuered him When he was set downe to geue iudgement his wife sent vnto him saying haue thou nothing to do with that iust maÌ„ for I haue suffred this day many things in my slepe because of him But the chief Priests Elders persuaded the people that they should aske Barrabas and destroy Iesus The deputie answered and said vnto them Whether of the twaine wil ye that I let lose vnto you They said Barrabas Pilate said vnto them what shall I do then with Iesus that is called Christ They all said vnto him let him be crucified The deputie said What euil hath he done But they cried more saying Let him be crucified When Pilate saw that he coulde preuaile nothing but that more busynes was made he toke water and washed his handes before the people saying I am innocent of the bloud of this iust person se ye Then answered all the people and said His bloud be on vs on our childreÌ„ Then let he Barrabas loose vnto theÌ„ and scourged Iesus and deliuered him to be crucified Then the souldiors of the deputie toke Iesus into the coÌ„mon hal and gathered vnto him all the coÌ„pany and they stripped him and put on him a purple robe and platted a crowne of thornes and put it vpon his head and a reed in his right hande and bowed the knee before hym and mocked hym sayinge Haile kyng of the Iewes And whenne they hadde spytte vppon him they tooke the reede and smote hym on the head And after that they hadde mocked hym they tooke the roabe of hym agayne and putte hys owne rayemente on hym and ledde hym away to crucify hym And as they cam out they found a manne of Cyrene named Symon hym they compelled to beare hys Crosse. And they camme vnto the place whyche is called Golgotha That is to say a place of dead mennes skulles and gaue hym vineger myngled with gaulle to drynke And whenne he hadde tasted thereof he woulde not drynke Whenne they hadde crucifyed hym they parted hys garmentes and dydde caste lottes that it myghte bee fulfylled whyche was spoken by the Prophete They parted my garmentes amonge theym and vppon my vesture dydde they caste lottes And they satte and wacched hym there and sette vp ouer hys head the cause of his deathe written Thys is Iesus kynge of the Iewes Then were the twoo theeues crucifyed wyth hym one on the ryghte hande and an other on the lefte They that passed by reuyled hym waggynge theyr heades and sayinge Thou that destroyedst the Temple of God and dyddest buylde it in three dayes saue thy selfe If thou bee the sonne of GOD come downe frome the Crosse. Lykewyse also the hye Priestes mockynge hym wyth the Scrybes and Elders sayde He saued other hym selfe he can not saue If he bee the Kynge of Israell lette hym nowe comme downe from the Crosse and we wyll beleue hym Hee trusted in God lette hym delyuer hym nowe yf he wyll haue hym For hee sayde I am the sonne of GOD. The thieues also whych were crucified with hym caste the same in hys teethe Frome the sixthe hower was there darkenesse ouer all the land vntyll the nynthe hower And aboute the nynthe hower Iesus cryed wyth a lowde voyce sayinge Ely Ely lamasabathany That is to saye My God my God why haste thou forsaken me Some of them that stode there when they hearde that sayde Thys manne callethe for Helias And streyghte waye one of them ronne and toke a spunge and whenne he hadde fylled it full of vineger hee putte it on a reede and gaue hym to drynke Other sayde Lette bee lette vs see whether Helias wylle come and delyuer hym Iesus whenne hee hadde cryed agayne wyth a lowde voyce yealded vp the ghoste And beholde the vayle of the Temple dydde rent in two partes frome the toppe to the bottome and the earthe dydde quake and the stones rente and graues dydde open and manye bodyes of Sainctes whiche slepte arose and wente out of the graues after hys Resurrection and came into the holye Citie and appered vnto many When the Centurion and they that were wyth hym watchynge Iesus sawe the earthequake and those thynges whiche hapned they feared greately saying Truly this was the sonne of GOD. And many women were there beholdyng hym a farre of whyche folowed Iesus frome Galilee mynistryng vnto hym amonge which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes children THE EXPOSITION THIS daye is redde in the Churche as ye haue hearde the storye of the paynefull Passyon and dreadefulle death of our most louynge Lorde and swete Sauioure Iesus Christe And although the passion of Christ oughte at all tymes and euery daye dylygentely to bee remembred of vs and of euery Christian seyng it is that onely and alone precious treasure whereby wee are delyuered and sette at lybertie frome all the power of helle from Sathan synne deathe damnation c. yet the aunciente Fathers of Christes churche in tymes paste haue well prouyded that we shold haue euery yeare a certayne peculiar tyme appoynted for this purpose in the whyche we myght doo and exercise this eyther priuately or publykely For by this meanes shall the Passion of Christ be the more dilygently inculked and beaten into the youthe and also bee the more surelye engraffed in the memorie of the Elder sorte of people Nowe forasmuch as the Passion of Christe hathe in tymes paste ben meruaylouslye abused by vayne meditations and cogitations of superstitious and ignorant hypocrites we wyl at this present leaue all suche vanitie and declare howe the passion and deathe of CHRIST oughte trewely and profytablye to bee consydered weyghed and pondered vnto oure synguler consolation and comforte and also vnto the amendement of our lyfe and conuersation Thys shall bee brought to passe if wee dilygentlye expende weyghe ponder and consyder these principall poyntes followynge Fyrst what the Passion of Christe is Secondly what prouoked and moued hym to suffer thys Passion Thirdly how Christ bothe outwardly and inwardlye suffered Fourthly what fruite and profite he hath procured and gotten for vs by his Passion Fyrst the passion of Christ is none other thing then an vnmeasurable dolour sorowe torment and payne whiche he of a singular vnoutspekable loue toward vs for our synnes that hee myghte purge them and vtterly put them away thorow his satisfaction outwardly in his body and inwardly in his soule susteined and suffered tyll at the laste he died on the crosse which shal be opened declared more playnly herafter Secondly there are fyue causes that moued Christ to suffer his most dolorous and peinful passion The first is our synne which could none otherwise be clensed purged and put away but only by the passion death of Christ. The second cause is the greate and vnoutspeakable charitie loue and fauor that Christ and his heauenly father bore toward vs men whiche charitie coulde not abyd

that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For wheÌ„ he had ones takeÌ„ vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persoÌ„s after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes

myghtily brake the chawes of hell braste on pieces the paunche of death and so valiantly victoriously and triumphantly rose agayne frome deathe Nowe for as muche as CHRIST was in all poyntes pure and innocente and vtterly wythout all synne Deathe and hell coulde by no meanes ouercome hym For seynge that death is the rewarde of synne as the Apostle saythe and Christe hadde no synne at all so doothe it ryghte well followe that death had no power ouer Christ and that it assaulted hym wythoute cause and therfore deathe loste hys ryghte because wythoute cause hee abused Christe beynge innocente and free frome all synne The Innocencye therefore of Christe was the cause that deathe and hell they onely haue power ouer synners For for synne entred deathe into the worlde coulde not retayne holde and deuoure hym but that hee muste needes retourne vnto lyfe and ryse agayne frome deathe Besides this innocencie Christe also had this that he was the true and naturall sonne of God and therfore coulde not he bee retained and holden of deathe nor yet of helle or of any other kynde of myserie as hee hym selfe glorieth and reioyceth of thys power sayinge That he hathe power to geue ouer hys lyfe and also to take it agayne And that no man takethe hys lyfe frome hym but he geueth it ouer of hym self Whiche is none other thyng then yf he should saye I am GOD and the Lord both of death and of lyfe I handle them as I my selfe lyste Therefore Saint Paule in hys Epistle to the Romaines writeth that by thys he was declared to bee the Sonne of GOD whenne he rose agayne frome deathe For no manne can escape deathe as Dauid saythe What manne is he that shall lyue and not see deathe And Saincte Paule to the Hebrues sayeth That all menne muste needes ones dye and after that commeth the Iudgement Seyng then that Christe was not onely man but also very GOD the Creator and lyfe geuer of all creatures yea the lyfe it selfe as he hym selfe testifyeth in the Gospell of Sainct Iohn It was not possible for deathe and helle to retayne and ouercome hym as S. Peter recordeth in the Chronicle of the Apostles Actes saying Whome he meaneth Christ God hath raysed vp and loosed the sorowes of death because it was impossible that he shoulde bee holden of it For seyng he was the holy one of God he could not abyde in helle neyther coulde his fleshe see corruption As S. Peter strongly proueth out of Dauid By this it is an easye thynge to aunswere that question howe this maye be that the passion and deathe of Christe and the syght of the infernall damnation wherin Christe was but a short tyme could be a sufficient satisfaction for the synnes of the whole worlde which notwithstandyng after the seuere iudgemente of God ought to haue ben punyshed with euerlasting payne and endles damnation I aunswere This satisfaction is of an incomparable force might strength and power and hath a meruailous energie and perfection because of the person of Christ. For seing Christe was true God and true man the God head the manhode ioyned in one person and yet toke vpon him this worke of our redemption the peyn which Christ God and man suffred ought worthily to be iudged and taken to be of suche excellencie and dignitie again of so great and such inestimable price that it ought to be estemed as it is in dede sufficiently great and large inough to the vttermoste for the synnes of the whole world For as the synne of man wherwith the noble maiestie of God is coÌ„temned and dishonored ought to be punished with perpetuall euerlastyng paine so in like maner the punishmeÌ„t which the sonne of God toke vpon him ought to be as it is vndoubtedly sufficiente full and perfect for al that beleue on him seke their saluation in his most blessed and glorious name For the deuine maiestie is of so great glorie that worthily al that offend it suffer euerlasting pain again all for whom it cam into so great ignominie torment and supplied their duties shold haue euerlastyng ioy and gladnes enioy the same worlds without end Seing then that Christ Iesus the true son of God of one substaÌ„ce glory with the father hath offred himself an oblation swete smelling sacrifice to god by his death passion hath satisfied for our sinnes It is reason that for the worthynes of his person which was both god man it shold be also euerlasting and sufficient for euermore For consider how great worthye hygh infinite and euerlasting the person was that susteined this pain so great worthy high infinite and euerlasting is this worke of our redeÌ„ption satisfaction wrought by Christ must endure and remaine for euer and euer in full force and strength for so many as repent beleue in his name Now forasmuch as wee know that Christe for his innocencie and Godheade rose agayne frome Deathe vnto lyfe we wyl briefly reherse the fruicts profytes and benefites which he hath purchased gotten deserued for vs by his victorious triumphaunt and glorious resurrection What soeuer Christe by hys deathe and passion hathe gotten and deserued for vs that dydde hee afterwarde receaue by hys Resurrection and broughte wyth hym so that the fruites of Christes resurrection doo not muche differ frome the fruites of hys Passion Wee wylle therefore speake and entreate of theym brefely at this presente for as muche as wee haue somewhat largely spoken of them when we handeled the Passyon of CHRIST our Sauioure The fyrste fruicte and profyte of Christes resurrection is that by it wee haue remyssion of synnes althoughe we feele them in vs and are not vtterly free frome them For when Christe dyed for vs and yet remayned not in deathe whyche muste needes haue comme to passe yf hee coulde not haue satisfied for synnes It followethe that hee by hys Resurrection broughte wyth hym Remyssion of synnes and gaue the same vnto vs as blessed Paule proueth in hys Epistle to the Corinthians sayenge If Christe bee not rysen agayne frome the dead thenne is your faythe vayne and you are stylle in youre synnes And agayne But nowe is Christe rysen agayn from the deade beynge the fyrste fruites of them that wer fallen a sleape For by manne came deathe and by man commeth the Resurrection of the dead As by Adam all dye so lykewyse by Christ all shall receaue lyfe Afterwarde the Apostle mocketh death saieth O deathe where is thy stynge The stynge of death is synne and the power of synne is the lawe But thankes bee to GOD whyche hathe geuen vs the victorie thorough our Lorde Iesus Christe Herof it is euident that Christ by his death hath slayne synne as we hearde in the Sermon of the Passion and by hys Resurrection hee hathe broughte with hym remission

ryse vp in the breaste of a Christian he is by and thynkethe on this maner with hymselfe Alas what haste thou doone Thou myghtest welle haue bene a Christian and yet neuer haue comme to this myserie and daunger Thou art come to thys poynte thoroughe thyne owne faulte c. Nowe when suche horrible examples come also to mynde as putteth vs in remembraunce howe greuously greate and vertuous menne haue in tymes paste fallen and coulde not escape tentation then sayeth Christe is it tyme for the comforter to come whyche without doubte will not longe tarye awaye but wyll spedylye come and teache you that suche greuous and fearefull imaginations and thoughtes are not of hym but of the deuyll The reason is For suche thoughtes bryng trouble and disquietenesse yea and dryue vnto desperation But the holy Ghost maketh not afrayde but comforteth encourageth and so handleth the matter that he testifieth and beareth witnesse of me that I haue ouercome the worlde with his prince and God euen the deuyll Therfore all other thoughtes that brynge with them heauynes sorowe and discomfort are not of me but of the deuyll But the holy Ghost bryngeth and geueth confortable and ioyefull thoughtes for as muche as he beareth wytnesse of me that I haue bestowed my lyfe for you dyed for your synnes and rose agayne for your Iustification Of thys testimonie or wytnesse ye maye easyly gather that I hate you not and that I doo not entende to condemne you but to saue you The whole substaÌ„ce of thys matter therfore resteth in this point He shal beare witnes Of me This is principally to be obserued and diligeÌ„tly noted against the Sectaries and false teachers For here it is surely determined that when the holy ghost shall bryng foorth comfort he shall doo it by the testimonie or witnesse of Christ that he may stablish and print Christ in their hertes Wher as contrarywise the deuyll goeth about to plant in the heartes of men feare the wrath of God syn death and damnation This wicked spirite dothe the holy Ghost by his testimonie resist by the word speaketh in our hearts and sayth Ah man what dost thou Canst thou doo none otherwise but alwayes thynke on death synne and damnation Turne thyne eyes from these greuous and terrible sightes and loke vpon me Doest thou not know that man whiche is called Christ Iesus Of hym it is thus written that he was conceaued of the holy Ghoste borne of Mary the virgin that he suffred vnder Pontius Pilate was crucified dyed was buried that he descended vnto hell rose agayne from death the thyrd day ascended vnto heauen c. Wherfore was all this doone thynkest thou Was it not doone for this purpose that by this meanes thou shouldest comfort thy selfe againste deathe and synne Therefore leaue of and cease thus to feare to trouble thy selfe for thou haste no cause so to doo If Christ were not and if Christe had not doone these thynges for thee so shouldest thou haue had a iuste cause to feare and to be sadde But Christe is by thee and rounde about thee as he hym self saith I am with you for euer euen vnto the ende of the worlde Moreouer hee hath suffered deathe for thee and sytteth on the ryghte hande of GOD hys Father to comforte and to defend thee agaynst all thyne enemies Where this doctrine soundeth there is the voyce wytnesse and worde of the holy ghoste But what so euer soundeth not on this maner be it neuer so fyne and pleasant it may bee the witnesse of Moyses or rather of subtill Satan of hypocrites and heretikes whyche seke saluation peace and reste of conscience by workes and so trouble che consciences of menne and dryue theym to desperation but the wytnesse of Christ it is not nor yet the voyce of the holy Ghoste God for his mercies sake kepe vs and defende vs agaynste all witnesses and voyces of Sathan of the Pope of the Turk of hypocrites of sectaries of heretikes of scismatikes and of all the wycked and vnto our laste ende conserue vs in thys holy witnesse of the holy Ghoste Amen This is the fyrst part of this our gospel concerning that comforter the holy Ghoste howe hee comforteth the Christians Nowe lette vs come vnto the seconde part as touchyng the Crosse and affliction And here muste we note specially the sayenge of Christe to hys Disciples They shall excommunicate you out of their Synagoges These wordes declare euidentely that they whyche excommunicate the Christians and driue them out of theyr synagoges maintayn this title and doo greatly glory that they are the Synagoge or true churche yea and they wyll also be counted suche as are alone the true woorshyppers of God and that in handlyng the Christians on this wyse they doo God great true and faithfull seruice For ells what needed Christ to haue spoken these wordes The houre commeth that who soeuer kylleth you shall thynke that he doothe an acceptable sacrifice vnto God and an hygh greate seruice It is therfore necessarie at al tymes that we make a difference betwene the true and false churche That is the false churche whiche chalengeth this name and is so called and yet not withstandynge is not the trewe churche The true churche is that which is not suffered to bee called the churche and yet is the trewe Churche in dede But it is an harde thyng to discerne these two churches For thys hyndreth greatly that the false Churche also hath the office of mynisterie in it as it is to be seene We frankely and frely confesse that the Pope and his sect is not the trewe churche and therfore we condemne theim as the Synagoge of Satan Notwithstandynge when they baptise ordeyne pastors confirme maryages we fynde no fault wyth these thynges for the ministerie and wordes sake but we confesse theyr baptisme to be trewe and therfore doo not we baptise the chyldren agayne whiche were baptised of them Whyche thynge notwithstandyng Cyprian dyd not folowe who was of this mynde that he thought that the baptisme which was ministred of heretikes was no ryghte and true baptisme and therfore that the chyldren whiche they had baptised ought to be baptised againe as thoughe they hadde neuer ben baptised And this was his reason Heretikes saythe he are not in the vnitie of the Christen churche Therfore can they haue no Christen ministerie But this is not true For the mynisterie and the person ar to be discerned a differeÌ„ce is to be put betwene them A notorious synner also is not of the vnitie of the Churche yet hys mynisterie that hee hath in the churche is not to bee despised The reason is thys For the mynisterie is not hys but Christes If he woulde go aboute to alter or breake the coÌ„mandement of Christ if he wold otherwise baptise preache and minister the Lordes supper then Christe hymselfe hath appointed and coÌ„manded then is there here a sufficient

the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and coÌ„mitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chaÌ„ce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly meÌ„ do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geueÌ„ to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstaÌ„dyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliaÌ„ce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastiÌ„g life The words be such that they can not be sufficiently coÌ„prehended with thought Wherfore a christiaÌ„ must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the

the Phariseis in in comparison of them selues whom thei thought iuste exclude synners Thei did see that thei were directe againste the lawe of God in their doynges and therfore thei also pronounced plainly that thei ought to haue no place in the kyngdome of God Thei suspect Christ also that he doth not after Gods will bicause he had to doe with such But consider thou this with thy self to what case the matter will come if synners should be excluded from God and his kyngdome as the Phariseis thinke For although thei suppose that there is a kinde of men that liueth without synne yet GOD and the lawe knoweth none suche For although euery manne committeth not adulterie slaughter and thefte yet before God no manne is without synne yea and those synnes are the more greuous if thei fall in a manne that hath wisedome and strength to resist them If then the Phariseis iudgement be true that GOD doeth tourne awaie from synners it maketh as muche against them selues as against other For by the lawe are not onely reproued the sinnes of the PublicaÌ„s and of synners but also their owne all others Then will it followe that no men haue place in the kingdome of God So that the Phariseis are proceded so farre by ignoraunce that as thei are fore against other so giue thei a moste greuous sentence against them selues But all their ouersight riseth here of bicause thei knowe not why Gods lawe was giuen neither what corruption of synne there is in all men And as in other thynges one errour bringeth an other so here also of the kyngdome of God doe these hypocrites knowe nothing whiche must nedes be set vp by Gods grace and goodnes But Christ groundyng his reason on true principles openeth the misterie of the Gospell vnknoweÌ„ to naturall witte and to all that followe the rightuousnes of the lawe that is that God hateth not sinners nor willeth their death and that he declareth this his will in Christ whom he sent into the worlde to bring home againe to their foldes shepe that straye from their flockes and that all his intent hath onely respect to the fulfillyng of the Gospell that the loste and straies maie chiefly be regarded and that all the will of God might hereby bee declared and the Gospell opened to the poore This is plainly an other kinde of doctrine then the doctrine of the lawe and Phariseis whiche taketh not here seede and roote in our nature but is brought from heauen by the sonne of God as saith Ihon. No man hath seen God at any time the onely begotten soonne whiche is in the bosome of the father sheweth hym forthe For no man knoweth that will of God that he is not angrie with sinners nor damneth them for their synnes but receiueth them rather to his grace and saueth them but all knowe the contrary Wherefore the feare of the wrothe of GOD is naturally ioyned with synne But Christe teacheth vs here by his Gospell that GOD is otherwise mynded towarde synners and that he is not angrie but mercifull and that the Angelles in heauen reioyce when synners repent and amende This doctrine must be the better marked bicause it semeth contrary to our reason that we by it maie confirme our conscience For he that in suche temptation followeth reason and iudgement goeth hedlong to the Deuill and there is no remedie against desperation Wherefore this goeth the matter we must agree surely with Christ contrary to reason and al other thinges that although we are synners yet that by Christ we must be reuoked and called againe as shepe goyng a straye vnto the place of our saluacion As Christ setteth forth a plaine parable in this place to the declaracion of his moste excellent office In diuers other places doeth the Gospell declare why God casteth not awaie synners as in the third of Ihon that GOD is suche that hateth not the worlde but loueth it so that he giueth his onely begotten soonne for the recoueryng thereof that the worlde maie haue confideÌ„ce for these sacrifices sake and maie not despeire for their synne For although God might haue helped vs otherwise yet he purposed to doe it by his soonne so that we should haue no cause to doubte of his deliueryng and redemption For this is moste true that God is more pacified by the death of his sonne then offended by our synnes Furdermore there is an other cause set forthe by Christe why God casteth not awaie synners For he sheweth that sinners are a portioÌ„ of Gods substance whiche fell from him yet God hath suche respect to the matter that he regardeth not the greatest thynges that he hath vntill that that is loste be recouered And all this waie of recoueryng is sette vp by Christe as he hymself saieth in this place Wherfore it ought to seme no maruell if he make a searche for synners that straye from Gods houshold to bryng them home againe For he is sent for this very cause to bryng home synners againe and if he should dooe otherwise as the Phariseis appoinct hym he could not execute Gods commaundement But it is verie comfortable to see the affection of Christe toward synners whiche is described in the tipe and figure of this careful and studious shepherd whereas he followeth after the straye shepe takyng no care in the meane season of the reste and when he findeth her he beateth her not but handleth her geÌ„tly as though she were blamelesse He taketh her on his shoulders and at his retourne he maketh ioyfull gratulacions with his frendes All whiche declareth the greate bounteousnesse and loue of Christ toward man whiche if it should bee well coÌ„mended and set forthe had nede of a long sermone The declaracion of this loue resteth chiefly in hym that is loste weake and in perill as men doe testifie in suche thynges that thei loue Loue is vncertaine when there is any sure trust of aduauntage But when there is daunger and yet there is more care for that that is in daunger then for all that is safe this is naturall and true loue Yet this maye not bee compared with the shadowe of the greate affection of Christe He searcheth for them of whoÌ„ he was greuously hurt as shepe goyng a stray and as though thei wer in peril without their owne fault and when he findeth them he put them on his shulders What thyng maie a man inuent that is more comfortable and swete Whereas he followeth after theÌ„ that are fugitiues and by their owne fault seke their owne destruction ioynyng theim selues with the deuill that is Gods aduersarie and stoutly defendyng his parte and holdyng with Gods enemie the Deuill againste Gods kyngdome He pursueth not after theim I saie as after his hurtfull enemies but searcheth them out as miserable shepe that are in peril endeuoureth wholy hym self to recouer theim before the Woulfe oppresseth theim that is that thei dye not in

to our frendes but to all men yea to theim that hate vs to them that offende vs and semeth vnworthie of our good will and benefite This great displeasure and anger of ours whiche wee declare by bitter and hatefull woordes is to ouer come as when we saie what shall I medle with suche a knaue I am sore hurte of hym His slaunderyng tongue is not vnknowen to me What Should I helpe him No truely And he were full of Magottes I could not finde in my heart to doe him good And this is the lessoÌ„ that our nature teacheth vs as touching lende mercie whiche onely hath respecte to our companions and riotfelowes but as for other it abhorreth vs vtterly to shewe any mercie But Christ seketh a remedie for this fault when he requireth vs to doe good to our enemies and to theim that hurte vs Suche mercie saieth he is mete for a christian as your father of heauen hath For without this ye can not be his sonnes nor my brethren whiche haue redemed you with my blood from synne and deathe Doubtlesse ye haue offended your heaueÌ„ly father manifolde waies you haue broken his commaundementes in all poinctes And God hath a iust cause by your sinne to saie should I giue my soÌ„ne for suche vnthriftes yea rather let theÌ„ die as thei haue deserued For thei for sweare them selues thei slaunder thei are giuen to coueteousnes and to adulterie thei leaue no kinde of wickednes vndoen let them goe for me and for their leudnesse leudely perishe as thei deserue This maie GOD saieth Christe laye against you but he doeth not yea rather for all the iniuries ye doe vnto hym he hath mercie vpon you and doeth you good giuing you not onely bodie and life foode and familie wife and children and for all them liuelode but also his owne sonne and life euerlastyng Suche mercie also must we vse For what if one haue hurt and offeÌ„ded thee what is that in respect that thou hast offended GOD so often and so greuously Wherefore if Gods mercie be so greate that he giueth his sonne for his enemies to deliuer theÌ„ from death and synne by hym and also giueth all thynges beside as life bodie soule substaunce yea and that when he hath rather an occasion to take vengeaunce to punishe and to plague Put this before thee for an exaÌ„ple that thou maiest saie thus Although this man hath hurte me greuously and maie seme worthie of a misfortune at my hande yet will I not reuenge For els my mercie should not be christian like but like the Gentiles If he hath doen me wroÌ„g perchaunce I haue otherwise deserued it Now when he hath nede of my helpe I will not requit euill for euill For I se that he hath nede of helpe and that it is in my power to helpe hym For thus dealeth my heauenly father with me c. It is euidently seen how full of wickednes and wrong the husbande menne and the people of the countrie be If thei could sell the vilest thyng thei haue for the moste highest price thei would not feare to doe it The tounes men and citezens also hath very corrupt maners thei scrape together substaÌ„ce by right or by wrong thei care not how Thei liue riotuously thei deceiue and defraude as many as euer thei can This might well moue other to stomacke their doyng and to deny theim helpe when thei are in aduersitie But a christian hath a precept coÌ„trary to it whiche is that he should not remember any displeasure doen vnto hym What is this to me saith he if thei be wicked leude shall I giue vp therefore my purpose of well doyng Yea I will doe rather after the maner of a good tree from the whiche if a man plucke beate or shake doune fruicte it bringeth out the more the next yere with out paine So will I doe If I haue doen good for thee and thou shewest thy self vnkinde and dooest me a shrewde turne for it yet will I not hereby be compelled to forsake well dooyng If thou art a thornie bushe and canst doe nothing but pricke yet I will not become like vnto thee in life but I will rather shewe my self a fruitfull vine to bring forth swete grapes For so doeth my heauenly father He geueth to wicked people and vnthriftes housholde stuffe liuelode clothyng goodes bodie and soule peace seasonable weather and all thynges necessarie He giueth vs the light of the Sonne whereas we rather haue deserued Brimstome and fire from heauen but yet we haue it not For he will not bee made a churle for our vnkindnes sake but he saith If you are disposed to bee naught yet will not I forsake my naturall goodnesse I will giue bothe Sonne and water from heauen to the good euil And this is the example that Christ appointeth vs to followe that we also likewise maie be mercifull and not prouoked to malice by other mennes malice after the maner of the worlde that reuengeth and pursueth his right This maie not christian menne doe Yea rather thei ought to praie for their foes that GOD will make of them profitable and fruictfull plantes whiche are now wilde thornie and baren bushes And this is be you mercifull as your father of heauen is mercifull whiche is also moste bountefull euen to his very enemies But we must put in a caueat in this place and beware that wee take not this doctrine of mercie so although all kynde of reuengyng were disanulled hereby For there are diuers persones in one christian man A christian and the disciple of Christ doeth not reuenge But after this there be diuers descriptions of offices as of fathers in a familie of Iudges in a shire of Magistrates in a citie of Erles in an Erledome of Kynges in a Kyngdome All these offices can not bee without reuengyng And thei that are in theim should offende if thei should not punishe suche thynges as are dooen against the common wealthe For by the commauÌ„dement of God in this must those thynges be performed whiche are ordained of GOD for the preseruation of the commonaltie that the offenders bee punished and breakers of order restrained For if any manne would exercise ouerth warte mercie it would euidently appere to what poincte it would come when foolishe mercie shewed to a fewe shall be tourned to the vtter vndoing of many First are thei betrayed to whom this vntrue mercie is shewed then ensueth the breakyng of discipline rule without the whiche the worlde can not consiste in safegard Wherefore GOD requireth this of all gouernours and ouerseers of order that accordyng to their office thei vse straight punishement and if thei cease to doe so let theim knowe thei shall giue accompt thereof to the high magistrate whiche is God hymself Wherefore this commaundement of Christ consisteth in a certaine respecte to an other order that is that the sonnes of GOD that is to saie ChristiaÌ„s

of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this inteÌ„t was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a maÌ„ is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie froÌ„ the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exaÌ„ple what is true faith eueÌ„ to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold eÌ„brace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliueraÌ„ce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that

the vnbeleuers in their vnbelief The subtiltie of the deuyll 2. Cor. 4. ii Thess. ii The ende of true miracles Note Luc. â—i Math. 6. Psalm 34. Christ prouideth for his Worldlings The faithfull shall want to good thyng Psalm 34. Iosue 1. Psalm 55. 1. Pet. 5. The blessyng of God maketh all thynges plentifull The prouidence of God Math. 6. Labour Idelnesse Idelnes is the chief mistresse of vices all The absidaÌ„ce and prosperitie of the vngodly shall not long continue The cause of incredulitie coÌ„cerniÌ„g liuing Philip. Math. 14. Reason is an euyll counsailer in matters of God Andrewe Note well Care proâ—fyteth nothing The worde of God and not reason is to be considered God is at all tymes beneficiall 3. Reg. 17. 4. Reg. 4. Math. 6. Psalm 127. The miseries of thys our tyme. The wickednes of the byshop of Rome Marke this practise it Iohn 16. Math. 16. Psalm 34. 1. Pet. 3. 2. Petr. 2. Faithe in the worde worketh constaÌ„cie in the heart Exod. 3. Note thys counseil Hier. 17. The worlde abuseth the gyfts of God thorowe riot In time of wealth prouid for death Gene. 41. Artificers Cornemongers Prou. 11. Note this O ye riche men The misery of couetous men Apoc. â—â— Psal. 113. Rom. 10. Ephe. 3. The worde of god is diligeÌ„tly to be heard Not to be of â—od is the greatest miserie that can be The despisers of gods worde are the bonde slaues of sataÌ„ The enemies of gods worde procede from wickednes to wyckednes What is to be of the deuyl Stubborne children The tyranny of the Papistes The despising of gods worde is the greatest synne that is Iohn 16. Prou. 16. The despiserâ— of the worde can not abyde to be reproued Iohn 8. What it is to be of the deuill What it is to be of God The propertie of gods children wheÌ„ they offend The properties of the deuils children Iohn 7. Psal. â— The pope is an enemie of gods worde The worde of god deliuereth from drath What it is to kepe the word of God Death The death of the wycked The death of the Godly What comodities we haue by hearynge the worde of God The true christians are neuer free from the crosse Death to the faithfull is swete pleasaunt sleape The worde of god is a strong bucklar agâ—iÌ„st aduersitie Sap. 16. Of what word Christe speaketh The lawe of Moyses The lawe of the Gospell Synne is the cause of death Faithe is the gyft of God Christ God man onely saâ—eth By the passion and deathe of Christ we are deliuered frome the power of SataÌ„ The conteÌ„tes of this sermoÌ„ What the passion of Christ is The causes that moued Christ to suffer Gen. 3. The fyrstâ— cause Esa. 53. 1. Pet. 2. Esa. 53. Psal. 69. 1. Pet. â— Rom. 3. â— Cor. 3. Esa. 3. Our syn was the cause of Christs deth The seconde cause Rom. 8. 1. Iohn 4. Iohn 3. Esa. 63. Rom. 5. Iohn 15. Philip. 2. â— Epistle 5. Acts. 2. Iohn 16. The iiii cause Rom. 1. Act. 3. Luk. 24. The .v. cause Esa. 5. Iohn 12. Act. 28. â— These 2. Act. 13. Iohn 19. Psal. 33. God performeth what so euer he promiseth Synne haynous in the sighte of God Of Christes Paynes both Inwardlye outwardly Luc. 22. Psalm 22. Esa. 53. Rom. 8. Luke 22. 1. Pet. 4. Synners Math. 3.17 Hippocrites The fruites of Christes passioÌ„ death Iohn 12. The firste fruites of Christes passion Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. Christ by his passion hath deliuered vs from the curse of the lawe Gala. 3. Deut. 27. Esa. 53. Rom. â— Galat. 4. Esâ— 55 â–ª 1. Pet. 1. The second fruit of christs Passion 1. Iohn 1. Heb. 9. 2. Cor. 5. DeliueraÌ„s froÌ„ syn by the passion of Christ. The third frut of Christes Passion Rom. 6. Deliuerance froÌ„ deathe deuill hell Oseâ— 13. Iohn 11. Osee. 13. Iohn 12. 1. Pet. 1. The fourth fruit of christs passion Rom. 5. 2. Rom. 5. Coll. 1. We are reconciled to God the father by the passioÌ„ death of Christ. Coll. 1. The fyfte fruâ—t of christs passion Heb. 9. In the newe testament confirmed by the death of christ is bequethed vnto vs remission of sinnes Mat. 26. 1. Cor. 1. The .vi. fruit of Christs passion Our suffrings please God Rom. 8. Psal. 116. Iohn 1. How we may be made partakers of the frutes of Christs Passion Rom. 8. Iohn 1. By fayth are we made the sons of God Iohn 15. Faith in christ obtaynethe all good thinges at the hande of god The nature of faythe Rom. 3. Ther is no saluation but by fayethe in Christ alone Iohn 1. The lyfe and maners of Christe are to be folowed of all true Christians Christe a sauiour and an Example Rom. 6. Galat. 5. The propertie of a true Christian. Math. 5. Rom. 5. Galat. 5. 2. Cor. Rom. 8. The benefits that we haue goten by the passion death of Christe 1. Cor. 1â— The true kepyng of holy dayes The resurrection of Christ Iohn 11. Christ is rysen again two maner of waies Math. 2â— Marc. 16. Luc. 24. Iohn 20.21 Acts. 1.2 â—â— 1. CorÂ· 15. Psal. 6. Psal 30. Christe innocâ—nte and free from all synn Rom. 6. Rom. 5. Christe true naturall God Ioan. 10. Rom. 1. Psal. 89. Heb. 9. Ioan. 14. Act. 2. Psal 15. Quâ—stion Answere The sufficienc of Christes sacrifice Note well EPhe. 5. The sacrifice of Christes dethe abydeth in ful strâ—nght for euer The Fruites of Christes resurrection The Fyrste fruite Remission of synnes 1. Cor. 15. 1. Cor. 13. Osee. 1â— Heb. 2. The second Fruite Abrogacion of the lawe Rom. 6. 1. Cor 15. Rom. 8. 1. Cor 15. The thirde fruite 1. Cor. 15. Osee. 13. Deliueraunce From deathe Ioan. 11. Deathe to the Faythefull is no thin geelles then a sleape Note well 3. Reg. 2. 4. Reg. 20. Act. 7. The fourth fruite 1. Cor. 15. The distruction of hell Osee. 13. â— Cor. 15. The fyfte-fruite Heb. 2. Uictori ouer Satan and his kingdom Luc. 11. Coloss. 2. Psal 24. Luc. 11. A declaracion of the parable The Syxte fruite Preachyng of the Gospell Math. 228. Mar. 16. Rom. 10. The seuenthe fruite Iustificacion Rom. 4. 1. Pet. 1. The eyght â–ª fruite Eternall lyfe Ephe. 2. Osee. 6. Act. 3. Rom. 10. Ioan. 20. Heb. 2. The nynte fruite The resrreccion and glorificacion of our bodyes Phil. 36. 2. Cor. 5. 1. Thess. 4. Math. 17. â— new lyfe Rom. 6. Gal. 1. â— Cor. 5. Colloss 3. An exhortacioÌ„ vnto good life Luk. 1. The office of preaching committed to Christes disciples and to their successours The scriptures oughte to be preached to the people Es. 61. Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers The doctrine of Moyses The doctrine of Christ. A double regiment spiritual and corporall The spiritual regiment hath only to do with synnâ— The ministers of gods worde ought not to medle with temporall affaires The office of

of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offeÌ„ded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the froÌ„ synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but coÌ„mon water â–ª which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then

if he muste redeme the matter by pryce he hath mony enough to do that And this is it with all the other corporall gyftes wit wisdome power For in them is their store of helpe and saluation as farre as God hath appoynted them to be to oure saluation The mother bryngeth foorth chyldern The physition helpeth the sycke The lawyer by the exacte lawe defendeth against the wrongfull doers But when this lyfe is at an ende neither can the coÌ„science hyde her synnes before Gods iudgement then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde All things do fayle no power is so great or wil so redy that caÌ„ defeÌ„d against the euill of the conscience and of death In this case if thou demand from whence thou moste looke for helpe haue respecte only to this chylde For that cause is he named Iesus that he might be present and saue all that knowledge him looke for saluation of hym But in this resteth the whole matter that thou suffer no other name to be geuen to this chylde And then that thou graunt not that this name that beloÌ„geth to this chylde should be transposed to other as to Frances Dominike to the Carthusians Masses Uigiles PardoÌ„s almes fastings and such lyke For all this is abhominable And a good cause whi there caÌ„ no other sauiour be inuented against synne Wherfore he that wold haue an other sauiour whether it be the rule of the Carthusians or any other thing he goeth cleane without saluation Therfore he that could name this child by his true name and could inculcat Christ into hymself were blessed For in this name are al things wherfore store of saluation is there to be looked for and no wher els But now the dyuels endeuour lyeth all in this that this chyld might haue an other name made that men should perceaue hym to be a iudge and chose them other sauiours and helpers against Gods wrothe But the matter is certaine and can neuer be other wyse or made frustrat Iesus hath not his name that he should healpe the with corporall benefites As touching this matter the disposition and order is certainly ordeyned Gene. 2. where God saith Beare rule ouer the fishes of the sea the byrdes of the ayer and the beastes of the earth But he is called Iesus bycause he is a sauiour then sheweth saluatioÌ„ when al things do fayle and are voyd of helpe whan we muste now depart into an other lyfe Wherfore this name casteth of all things whatsoeuer without Christ is caste before vs for the remission of synnes For when the Mounke thinketh my rule is able to make God mercifull It is nothing els to say in dede than My rule is with the name Iesus And whereas the Pope and all teachers of that secte holdeth that only faith iustifieth not but workes also be necessarie to saluation It is no other thing than Good workes are with the name Iesus But it is abhominable sacrilege that my worke should be with the name Iesus This name belongeth only to this chyld The Pope the Byshops and Mounks c. doth not so Neither do we also at all when we geue place in oure conscience to feare for oure synnes sake than to confort for Christs sake neither when we thinke this If I had lyued on this wyse if I had done this or the worke I should haue an easier case before God The holy Ghost can not abyde this but indeuoreth with all might that this chyld may haue his name remayning whole and that no other may be receaued into the felowship therof That when we haue nede of saluation against syn and eternall death we put no trust in oure workes or in the merites of al the saintes but that we stycke vnto this child only by faith which hath this name and is called Iesus Neither can it be taken from hym without sacrilege But they that go about to take it from hym as the Pope Turke and Mounkes do presume they shal perceaue in dede that they haue committed such sacrilege that shall neuer be remitted CoÌ„trarily if there be but two or three of vs that trust in this name of the chyld all the might and power of hell is not able to caste vs from saluation I will not speake how the world should somwhat feare for hindering of this saluation For the Angell brought this name from heauen and named the child IESVS before he was conceaued in his mothers wombe Wherfore when they that persecute this name and sette vp other sauiours shall go against Gabriel the Angell or shal reproue him of a lye he him self shall appeale to God and say Lord thou hast geuen me this commaundement that I should geue this chylde this name And then shall it be knowen what the persecuters do preuayle against this name they haue remayning for them self neither God neither Iesus And they shall dye and perishe for euer in their synnes This shall be the ende of this matter with their moste greuouse destruction Wherfore let vs neuer forget this name but let vs surely beare this away that this chyld is the only Sauiour agaynst death syn and the dyuell If the world shall hate vs therfore surely it can not doo it with good lucke and prosperitie If it will not knowledge this chylde for a Sauiour we can not constrayne it But let it consyder from whence it shall receaue saluation when death shall fall on his head whether there be any defence agaynst it in mennes workes in faste prayer almes masses inuocation of sayntes c. Let this be the stablishement of all oure matters to know for a suertye this name to be geuen from God to this chylde that it should be called Iesus or a Sauiour For we shall know and fele this oure Sauiour without coaction that is we shall haue a suer truste in hym when the dreadfull senses of synne and death shall be caste agaynst vs that there is prepared in hym for vs moste sure saluation We knowe that this hope and fayth is greatly alowed of God that it receaueth great renoume Where as contraryly he suffereth the great indignation of God whiche doth either seeke other sauiours or els will not know this sauiour at all Now therfore compare the name of the chyld and the thyng that was done when the name was geuen The chylde Iesus receaueth circumcision as other chyldern doo where as neuerthelesse he hath no nede of it as a synner hath because he is without synne and nede not to be purifyed for as muche as he is pure all redye But this is done bycause his name is IESVS that he may be a Sauiour agaynst synne and an euill conscience agaynst death and all euill that commeth of synne For he is circumcised that he might be vnder the lawe and let none of al things vndone that were enioyned of God at any tyme to men

treÌ„ble they as these do ã€ˆâ—Šã€‰ fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil CoÌ„sider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that coÌ„meth waxeth madde is impacieÌ„t falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate theÌ„ most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of yâ— world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of yâ— worde but specially then wheÌ„ death coÌ„meth which now thorow the faith that ye haue in the worde is eueÌ„ as a swete pleasaunt slepe And as he yâ— walketh iÌ„ darkenes perceaueth not the theaues is yâ— soner oppressed ouerthrowen yea that befor he be ware eueÌ„ so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we caÌ„ not escape it notwithstaÌ„ding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their coÌ„sciences chereful mery and gladde so that they despaire not when aduersitie coÌ„me neither make they any busines wheÌ„ they loose their promotioÌ„s lyuinges but kepe pacience in all kinde of aduersitie yea when death coÌ„me they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly coÌ„brances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that coÌ„meth by death For as coÌ„cerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs wheÌ„ he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery coÌ„science euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuereÌ„ce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to

wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writteÌ„ by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the EuaÌ„gelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great coÌ„tumacie stubburnes thorow their impeniteÌ„cie or vnrepeÌ„tauÌ„t heart being forsaken of god were punished blinded that they should heare and not vnderstaÌ„d that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his meÌ„bers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious couÌ„cel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heaueÌ„ly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and coÌ„me to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the EuaÌ„gelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the coÌ„fortour creatour of all the

for the dignitie of it selfe but for Christ of whose fulnes all we haue receued eueÌ„ grace for grace Now forasmuch as we knowe the fruit and profite and also the whole worke that CHRIST hath broughte to passe by his passion and death let vs nowe at the last learne also howe we maye be made partakers of the same and fromhensforth so frame oure lyfe compose our maners agreable therunto that we maye folowe Christe oure Sauiour and be knowen to be lyke vnto hym yea and his very disciples Uerely then shall we be partakers of the benefites of Christ of the fruites and profites of his passioÌ„ wheÌ„ we beleue that we all were damned synners againe that Christe euen of mery loue and fauour vnto oure profit and singuler coÌ„moditie without all our merite and deserte suffered all that euer he suffered Item that by none other mediatour nor worke but by Christ alone and by his merite we can be saued so that the passion death resurrection life righteousnes and innocencie of Christ with all that euer he hath is oure owne frely geuen vnto vs of oure heauenly father Wherfore sainct Iohn sayth he gaue them power to be made the sonnes of God euen so many as beleue in his name It is certen and sure that none can be the sonne of God except he be holy godlye and righteous But this can we not be of our selues of oure owne strengthes and workes Therefore he sayth that Christe geueth this vnto vs. It then foloweth that by Christe we haue receaued that which we had not before neither could we deserue to haue it with oure workes Whereby then did this chaunce vnto vs verely by faith For Iohn saith That he gaue them power to be made the sonnes of god eueÌ„ so many as beleue in his name This power then haue they only that beleue not in their owne workes righteousnes but in the name of Christ which is Iesus that is to saye a Sauiour euen that they shoulde beleue that he is the only alone and true sauiour without whom we can do nothinge and without whose merites all our workes although neuer so holy and good are damnable cursed Thus by faith we do all our thinges By faith yea by fayth alone we obtayne all that euer Christ hath and are partakers of the same as his innocencie holines righteousnes wysedome perfectioÌ„ the kingdome of heauen and euerlasting lyfe not that faith is our worcke and therefore so nobly recompensed but that it is the hande organ and instrument wherewith we take and laye hande on Christe oure Sauiour For all thinge is prepared geuen and purchassed for vs before and fayth doth no more but take embrace this benefite cleueth surely vnto it doubteth not but that Christ hath obtayned performed al things for her For Christ is frely geuen vnto vs to be our sauiour whoÌ„ the father hath set forth vnto vs to be our mercistocke so that whosoeuer wil haue enioye euerlasting saluatioÌ„ must haue and enioye it by Christ and by none other Therfore ought we all to laye hand on him with a stroÌ„g and vnshaken faith But he that wil not laye hand on him receaue him as his one only alone omni sufficieÌ„t Sauiour but sticke to his owne workes righteousnes he wtout faile shal be daÌ„ned for euer and euer For to this ende haue we Christ geuen vs of god the father to be oure Sauiour that by him we should haue power to be made the sonnes of God I meane al suche as beleue in his name denie and forsake them selfes and their workes only ioye reioyce and glory in the name of Christe wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ all his merites with all the fruites â–ª commodities and profites that he gat eyther by hys lyfe or by his death as oure owne and proper goodes then let vs also endeuour oure selfes to set CHRIST afore vs as an example whose lyfe and conuersation whose actes and dedes we in oure lyfe and conuersation in all our actes and dedes ought to folowe For although as we heard afore we deserue nothyng by oure workes yet maye we not be wythout good workes in this life Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT whome the scripture setteth foorth vnto vs two maner of wayes Fyrste as a Sauiour And this is the principall parte of our righteousnes Secondlye as an example that wyth hym we shoulde mortifye and slea olde Adam as sainct Paule sayth So manye of vs as are baptised in Christe are baptised into his death that is to saye that we shoulde crucifye wyth hym oure fleshe and wycked lustes suppresse them and geue no place to the lewde appetite of the fleshe So do we declare our selues to be true Christians as the Apostle sayethe They that belong vnto Christ haue crucified the fleshe with the affectes and lustes therof For he that truly knoweth synne and the wrath of God against synne and howe dearely Christ boughte vs therefore and payde oure raunsome that we might be deliuered from it wil vndoubtedlye hate synne from the verye botome of his hearte And when he shall not be able to resiste it it wil maruellously trouble him Yea he wil be inwardly sory and study all meanes possible how he maye represse that synne and be able to tame restrayne that wicked fleshe Again if he truly beleue howe louinge merciful and geÌ„tle god hath shewed hymselfe toward him thorow Christe our Sauiour and how god hath pleasured hym frely and without deseruing he shall greatly be prouoked and styrred vp to laboure and to study how he maye serue and please god againe and for his sake loue his neighbour whome god hath commended vnto hym not onely if he be his frende but also though he be his vtter ennemie For Christ receaued him by his passion and death saued hym euen then when he was his enemie Thus doth the true diligent and earnest consideratioÌ„ of the passioÌ„ of Christe worke in vs true fruites and good workes that is to saye the mortifying and crucifying of olde Adam as Paule saieth They that haue put on Christ he meaneth by faith or they that be of Christ haue crucifyed their fleshe withall her concupiscences yea if any man be in Christ he is a newe creature so that we in the passion crosse and death of the olde man should be made like to Christe to his passion and death For so hath god ordayned Thus breifly haue we declared how we ought trulye to consider the passion of Christ with the fruites and causes therof By the which passion deth we ar deliuered from Sathan from synne

in conuersation we maye be new doughe and swete bread Therfore seing we by risen againe with Christe let vs seke the thinges that are aboue where Christe sytteth on the righte hande of God that is to saye let vs forsake earthye and transitorye thinges And aspire and labour forewarde vnto heauenlye and euerlastynge thynges that the resurrection of Christe and the benefites therof of the whiche ye haue now heard may be fruitefull and full of efficacie and power in vs that by our newe lyfe and Christen conuersation we maye shewe oure selues thankfeull vnto GOD and proffitable to oure neyghbours again that they which are without enemies to the Christian trueth maye thorowe oure Godly and honest behauiour be conuerted and turne from their Idolatrie vnto the worshippynge of God from their superstition vnto Gods pure religion from corrupt and wicked maners vnto holines and purenes of lyfe that by this meanes GOD oure heauenly father maye be glorified both by them and by vs whiche vnto this ende hath geuen vs his holy Spirite that in all pointes both in body and soule we being holy and righteous maye serue hym euen the Lorde oure GOD in holynes and righteousnes all the daies of our lyfe to whome with Christe our Lorde and the holy ghoste be all prayse honour and glorye worldes without end Amen The first Sonday after Easter Â¶ The Gospell Iohn xx THe same daye at nyght whiche was the firste daye of the Sabboethes when the dores were shutte where the Disciples were assemblede together for feare of the Iewes came Iesus and stode in the middes and sayde vnto them Peace be vnto you And when he had so sayde he shewede vnto them his handes and his syde Then were the Disciples glad when they sawe the Lorde Then sayde Iesus to them agayne Peace be vnto you As my father sente me euen so sende I you also And when he had sayde these wordes he breathed on them and sayde vnto them Receyue ye the holy ghoste Whosoeuers sinnes ye remit they are remitted vnto them And whosoeuers sinnes ye retayne they are retayned THE EXPOSITION ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of and called vnto remembraunce yet forasmuch as we on Sonday laste spake abondaÌ„tly of that matter sufficiently ynough to confirme stablishe oure faith in this article of Christs resurrectioÌ„ we haue thougt it good at this present to speake of some other matter specially to handle those wordes which Christe after he had wyshed peace to his disciples shewed theÌ„ his handes his side for the more confirmation of their fayth in his resurrection spake vnto them said As my Father sent me so lykewyse do I send you c. These wordes of our Sauiour Christ are very notable worthy to be remembred wherewith he gaue to his disciples committed vnto them the office of teaching preachinge that by this meanes the vse fruite of his death resurrectioÌ„ with the cause therof might also be knowen of other and so obtaine euerlasting saluation For if this matter had only ben chronicled and not published and set abrode by preaching wherfore it was done what commoditie coÌ„meth therof to the faithful beleuers howe coulde it haue ben greatly profitable as we see in the kingdome of the Pope In that as touchynge the historie nothinge wanteth nothing can be desired But when in the preachinge of the papistes these thinges are not handled as Christ coÌ„mandeth here the matter is vnprofitable is in a maner none other thing then as a man should tell an historie of kyng Alexander of Iulius Cesar of the great Turke suche like Therfore the whole matter coÌ„sisteth in this that the history of the death resurrectioÌ„ of Christ be brought vnto the righte vse This coÌ„meth to passe on this maner as Christ determineth when he saieth I send you as my father sent me But how the father sent Christ Esaye the Prophete declared loÌ„g before saying The spirit of the lord is vpoÌ„ me for the lord hath anointed me sent me to preache glad and ioyefull tydings vnto the pore that I might binde vp the wounded heartes that I might preach deliuerance to the captiue and open the prison to theÌ„ that are bounde that I might declare the acceptable yere of the Lorde This is the commandement wherewith Christe is sent And he sayeth here that after the same maner he sendeth his disciples as he was sent and geueth vnto them that ministerie and office that he exercised before that they shold teache after the same sorte as he had taught so that this commandement is only to be referred vnto doctrine that the disciples sholde declare the same of Christ whiche he had before declared of hymselfe Now what maner of doctrine this is Esaye describeth and setteth forth with most goodly and euident wordes that is to saye that Christ was anointed and sent vnto this end that he should conforte the feareful the contrite and broken in heart the poore in spirit c. The doctrine that is not agreable to this is not the doctrine of Christ neither hath Christ commanded it but it is the doctrine of the lawe of Moyses for the doctrine of Moyses is that suche as be troubled fearefull shold be driuen vnto more trouble and vnto more feare But the doctrine of Christe is to conforte the weake hearted and to preache glad and ioyfull tydings to them that be sorowful and brought vnto the bryncke of desperation For it behoued Christe to comme with a newe commandement and doctrine as his workes whiche he did were also new as the like were neuer before sene in the worlde I meane that the sonne of God suffered and rose again from death And as Esaye prophecied of the doctrine of Christe euen so doth Christe sett forth here also For these are the wordes of Christe as they are rehersed of the Euangelist And he breathed vpon them saying Take the holy ghost whose synnes ye shall forgeue are forgeuen them But whose synnes ye shal retaine are retayned Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment then the heauen is distaÌ„t from the earth They that are in this spirituall regiment are righte kynges right princes right lordes haue also their regiment But here consyder marke and learne how farre this regiment goeth and howe wyde it stretcheth forth it selfe Uerely as the wordes sounde eueÌ„ so wyde and brode as the worlde is And yet hath it nothinge to do but with sinne as touchinge golde syluer richesse worldly substaunce temporall possessions Lordshippes farmes parkes dominions and suche lyke it hath nothinge to do with them For all these thinges pertayne vnto the worldly and ciuile regiment and they are to be handled of temporal

the euerlasting lyfe So sayth Paule I suppose that the afflictions of thys lyfe are not woorthy of the glorie whiche shall be shewed vppon vs. Agayne Our tribulation whyche is shorte and lighte prepareth an excedynge and an eternall weight of glorye vnto vs while we looke not on the things that are sene but on the thinges which are not sene For the thinges whiche are seene are temporall but things which are not sene ar eternaâ—l Blessed Peter saith also In the which ye reioyce thoughe now for a season ye are in heuines thorow many folde tentations that the triall of your faithe being muche more precious then gold that perisheth might be fouÌ„d vnto praise glorie honor at the appearing of Iesus Christ whom ye haue not sene yet loue hym in whoÌ„ euen now though ye see him not yet doo you beleue and reioyce with ioy vnspeakable and glorious receauing the ende of your faith euen the saluation of your soules Again The God of all grace which hath called vs vnto his eternall glory by Christ Iesus shal his owne selfe after that ye haue suffred a lyttell affliction make you perfect settle strength and stablish you He that coulde thus beleue and be thus certainely persuaded of this saying A lyttell whyle should fynd great consolation in hys affliction wherwith he shold bee able to staye hym selfe Therefore all the matter standeth in thys one poynte that wee surely truste the Lorde CHRIST and counte hys woorde to be moste certayne and trewe and that although we be troubled and afflicted yet it shall continue but a lytle while so that we may comfort our selues in the crosse as they comforte a woman that trauayleth of chyld namely that she shall haue good lucke bee delyuered of her payne and haue a fayre chylde to her great ioye and comfort For it is not possible that there shoulde be any great gladnesse where no sorowe and sadnesse hath ben before But thorowe the importunitie of reason we are kepte in myserable bondage whyche alwaies putteth vs in mynde that our affliction commeth not from the fauour but the anger of God and that we shall perishe in the same and neuer be deliuered But the matter is farre otherwise For as sorowes and paynes doo therfore chance to women trauailyng of chylde that an infant may be borne so likewise oure afflictions are therfore sent to vs from God that by this meanes we may obteyne our trewe glorie and so for euer be saued This also is not to be passed ouer with silence that Christe interpreteth and maketh playn to his disciples what ioye shall chaunce vnto them I sayth he wyll see you agayne This came to passe in the daye of his resurrection when they sawe hym in a new and euerlastyng lyfe Christe therfore seeth vs also and our hert reioyceth when we meditate and consider his resurrection that for oure sake he hathe ouercome synne deathe and deuyll that we thorough hym myght liue euerlastyngly And this is a true sound perfect and euerlastyng ioye whyche changeth all sadnesse neyther shall it at any tyme be taken away from vs. Lette vs therefore beware and take hede of impaciencie and desperation when we are in trouble And this comfort is diligently to bee retayned and kepte faste that although wee suffer and beare the Crosse yet it shall bee but A litle while For Christe is rysen from the dead and sytteth on the ryght hande of GOD the Father that he may represse and keepe vnder the deuyll and all euyls and geue vs euerlastyng saluation Whiche thynge oure faythfull GOD mought vouchsafe to bestowe vpon vs for his sonne Christ Iesus sake oure Lorde and alone Sauiour To whom with the Father and the holy Ghoste be all honour glory and prayse worldes without ende Amen The fourthe Sonday after Easter Â¶ The Gospell Iohn xvi IEsus said vnto his Disciples Nowe I go my way to hym that sente me and none of you asketh me whither I go But because I haue said suche things vnto you your heartes are full of sorowe Neuerthelesse I tell you the truth it is expedieÌ„t for you that I go away for if I go not away that comforter wyll not come vntn you But if I depart I wyll sende hym vnto you And when he is come he wyll rebuke the worlde of sinne and of ryghteousnes and of iudgment Of sinne because they beleue not on me Of ryghteousnes because I go to my father and ye shall see me no more Of iudgement because the Prince of this world is iudged alredy I haue yet many thinges to say vnto you but ye cannot beare them away nowe How be it when he is come which is the sprite of trueth he wyll leade you into all trueth He shall not speake of hym selfe but whatsoeuer he shal heare that shall he speake and he wyll shewe you thynges to com He shall glorifie me for he shall receiue of mine and shall shewe vnto you All thinges that the father hath are mine therefore sayde I vnto you that hee shall take of mine and shewe vnto you THE EXPOSITION THis is a most noble and excellent Gospell For it entreateth specially of that high necessarie article for the which wee are and are called Christians Therfore although it be redde euery yeare among vs yet canne wee not thynke and speake it sufficiently If we entend truely to haue the profite and fruite that commeth by it so must we diligently exercise our selues in the meditation therof It is also part of that sermon which Christ made after his laste Supper And this parte euen as all the rest tendeth also to this end that the Disciples may be enarmed agaynst the sclaunder offendicle or stomblyng blocke of Christes Passion and death that they shoulde not onely not be heauy but also iudge so of the matter that as the truthe is they should right well perceaue that the saluation bothe of them and of all synners dothe onely consyste in the deathe of the Lorde Christe Wherfore euen as of late he set foorth vnto vs a consolation and conforte concernynge the shortnes and small continuance of affliction and trouble and the perpetuitie of our ioye and gladnesse soo lykewyse dothe he declare the matter here and setteth foorthe the cause of his passion I goe sayeth he vnto hym that sent mee that is to saye To morowe I shall be crucified and slayne and yet there is none of you that asketh me whyther I goe nor what I entend by this my departure But because I haue spokeÌ„ this vnto you your hertes are ful of sorow But I tell you truth it is expedieÌ„t for you that I go away For if I shall not go away the coÌ„forter shal not come vnto you and the prince of this worlde shall not bee Iudged But when I shall go away I will send the comforter vnto you Christe woulde haue it well beaten in to all mens heades that they should not

euerlastingly neither can synne condemne them Therefore all thinges are now turned cleane contrarie Before we were holden vnder the captiuitie of synne Before we perceaued that the deuill by the reason of oure sinne was a cruell tyrant againste vs. Before we coulde by no meanes escape the moste bytter payne of death Before we looked for yea and that worthely euerlasting damnation and the most cruell tormentes of hell fyre But fromhensforth it shall no more be so For Christe vnto this ende is ascended into heauen that he shoulde holde in bondes as slaues of no power synne death and deuill that they fromhensforth should not exercise their tyranny againste vs as tofore they haue done or if they do attempt any violence against vs it should chaunce for the best on our behalfe Synne ceaseth not to prouoke vs if by any meanes it may enforce vs to do any thing againste the will of God and so to make vs to haue gyltie consciences And our infirmitie is great We do not resiste sin as we ought to do Dauid was a great man an holy yet was he throwne into two most greuous haynous sinnes Nowe that he was deliuered again froÌ„ those sinnes that they were forgiuen him The cause was that he beleued on that blessed sede that was promised to come which shold destroye the power of synne and make it his bonde prisoner It therfore can not only not oppresse Dauid but it is the cause also that he prayeth the more feruently and is the more circumspecte in all his doinges for euer after If he had not thus fallen he had neuer made that moste godly and swete psalme Miserere And so likewise is the matter concerning death It can not refraine his violence from vs neither can we any otherwise then tremble for feare at the beholdinge therof But how coÌ„meth it to passe that death can do none of all those thinges that it entendeth Because death is taken prisoner bounde so that nowe it can not hurt nor kyl euerlastingly the faithful the styng therof being taken awaye by Christ and it selfe being vtterly subdued and ouercome as Christ him selfe saith by the Prophet O death I wil be thy death Therfore wheÌ„ death sheweth it selfe moste fearce and vttereth the greatest violence that it can yet it doth no more with the true Christians then that it should be the cause for them to flee vnto the worde of God that they maye exercise them selues in it the more diligently and confirme them selues with it which otherwise they wold not haue done if the terrours of death had not bene Euen the same may be spoken concerning the deuil which is a sutle deceiptfull craftie and cruell enemie He at all times lyeth in waight for the Christians if by any meanes he may make their hope frustrat vaine But Christ is Lord ouer him so that he shal not onely not do bring to passe that he entendeth but also the more that Christians are assalted of him the more ware circumspecte doth he make them and prouoke them the more diligently to geue their mindes to prayer to the meditation studie of gods worde to coÌ„mit them selfe wholly to the tuition defence of god euermore calling on him for helpe and succour And where as if they were without this sutle and craftie enemie they wold become careles and negligent because they should stand in no feare of suche an aduersarie nowe they watch now they are circumspecte and take hede that they fall not into his daunger Al these thinges therfore profit the Christians whiche are to other because of their corrupt pernitious nature a very plague pestilence confusion and destruction And this chaunceth to the Christians because Christ is ascended into heauen and hath by that meanes made them his prisoners so that now they can not do against the Christians what they wold but what it pleaseth Christ to suffer or appoint them Synne wold gladly condeÌ„ne vs death wold very faine kyl vs The deuil is altogether desirous to cast vs hedloÌ„g into euerlasting damnati oÌ„but they can not do what they wold forasmuch as they are although enemies yet the captiues bond slaues of Christ so that although they be cruel fearce against vs yet can they not hurt against vs. And this is the noble fruit singuler coÌ„moditie of Christes AscentioÌ„ that our greate enemies synne death deuill whose captiues and bonde slaues we were are nowe imprisoned of Christe and holden in bondage so that by this meanes we are free from their tyranny For for this purpose dyd he go vp into heauen and sytteth on the right hande of God that he might defende the churche against them It foloweth in the psalme Thou hast receaued gyfts for men that is to saye suche gyftes as thou wilt distribute vnto men and thorowe those gyftes helpe coÌ„fort them What maner of gyftes these are God by the Prophet Ioel declareth saying After this will I poure out my spirit vpon all fleshe and your sonnes your daughters shall prophecie your olde men shall dreame dreames and your yong men shal se visions yea in those dayes I wil poure out my spirit vpon seruantes maydens I wil shewe wonders in heauen aboue tokens in the earth beneth And in the gospel of Iohn Christ saith thus If I go away I wil send the confortour vnto you And when he shal come he will rebuke the worlde of sin of righteousnes of iudgemeÌ„t Peter also saith Sence now that Christ by the right hand of god is exalted and hath receaued now of the father the promes of the holy ghost he hath shed forth this gyfte whiche ye nowe see and heare Now there are two thinges principally whiche the holye ghost worketh Firste he leadeth vs thorowe the Gospel vnto the true knowledge of CHRIST that we maye beleue to haue remission of our synnes in his name Again that we maye bringe forth the worthy fruites of repentaunce resiste synne mortifye it earnestly begin to obeye god And this newnes of lyfe afterwarde taketh place in oure soule bodye heart and in al the partes of vs. For although because of our sinnefull body we can neuer be so free from sinne that we shall be vtterly without synne yet that sinne that remaineth in vs is not imputed to vs nor layde to our charge for Christes sake neyther doth it condemne vs. And this is the firste thynge that the holy ghost worketh in vs. Secondly the holy ghoste also maketh his instruments that thorowe the worde and the preachynge therof other maye be brought vnto the knowledge of this grace In consideration wherof Paule interpreteth this psalme to this ende that thorowe the Ascention of Christ these giftes chaunce vnto vs that he hath made some Apostles some Prophetes some Euangelistes some Shepheardes and teachers to

Amen An other Sermon on Trinitie Sonday Â¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday Â¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amoÌ„g vs men wheÌ„ he iustifieth saueth vs. For it is certainly pronouÌ„ced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all meÌ„ yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takeÌ„ away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste

doe sore vexe vs while we se to our dignitie and to suche as bee ours that we maie make prouision for theim with all the commodities of this life And when men haue gotten these thynges now thei labour no farther as though thei had gotten all But when thei haue not that thei endeuour with all studie and care to come thereby But in the meane season thei haue no regarde of this thyng that is moste necessarie vntill thei fall sodainly into this snare euen into this iudgemeÌ„t and damnacion And this is the cause why Christ putteth forth the example of the riche manne to withdrawe vs from the care of thynges present and to make vs geue more hede to euerlastyng life For if this rich man had not geuen ouer his heart to worldly prosperitie but had rather trusted in the liuyng God he had neuer come to this place of tormente and destruction But now contrary to the precepte of God He drowneth vp himself with riches and forgetteth his state to come He applieth all thynges onely to his desiers and lustes and will suffer no other thyng to come into his mynde Contrary to this teacheth Christ that we should watche least we suffer with the riche man euerlastyng death as a recompence for this little ioye These twoo examples are suche as neuer ought to fall out of memorie that firste of all in tyme of trouble we might haue a suer trust and comforte Then also that in the prosperitie of this world we fall not into daunger of euerlastyng death And to this also doeth that belong â–ª that Christ speaketh after that the riche manne perceiuyng his owne cause to bee paste remedie yet careth for his brotherne and desireth that Lazarus might be sente to his fathers house least that if thei continue in their olde conuersacion thei also should fall into like punishemente But Abraham denieth hym that and saieth Thei haue Moises and the Prophetes let them heare theim But when the riche man proceded alledged that there should ensue muche profite by this message if the deade should goe preache to theim that liue Abraham answered If thei heare not Moises nor the Prophetes neither will thei beleue if any should come to theÌ„ from the deade Now this riche man vnderstandeth that he that will escape this hath neede of repentaunce and perceiueth â–ª that that maie chauÌ„ce to other as it chaunced to hym that although the worde of GOD and the Preachers thereof abide with men in the worlde yet it doeth not moue theÌ„ neither to repentaunce neither to amendement of life Wherefore he thinketh it beste for his bretherne if one froÌ„ the deade that could tell of thinges inuisible should come vnto theim Neither would this seme to vs also other wise then the matter requireth if suche a Prophet should come emongest men But Abraham can not be perswaded to allowe this and therefore he saieth He that will escape this paine muste haue respecte to nothyng but to the Prophettes and that this is the onely waie to escape the daunger of eternall damnacion But he that will heare neither Moses nor the Prophettes it were in vaine if one should rise from the dead or if an angell or GOD himself should preache For suche would neuer bee brought to beleue This is an high praise of the worde of GOD and of the ministerie thereof whereas men are necessarily bound to it so that thei ought not to thinke that there is any other meane to auoide this pestilence and destruction But what doeth Moises and the Prophetes teache these two thinges specially First thei shew the promised sede of the woman that should breake the serpentes head that is should depriue and strippe the deuill of all his power and make good the damage taken in paradise Unto this seede that he is the sonne of GOD and bryngeth diuine power and righteousnesse to vs in the yearth bothe Moises and the Prophetes are whollie applied and of this thei teache and commaunde that when this cometh the Gospel is preached that men should heare geue credite there to He that after this sorte heareth Moises and the Prophetes firste of all he will despeire of his owne workes and power and will trust onely in this seede that it onely is the blessed seede and that it dooeth restore to vs that are accursed the blessyng So then faithe in Christe Iesus is the onely and true waie whereby we maie be deliuered from synne and death and get saluacion This sauiour with his comforte was not regarded of the riche man He tooke his wealth end felicitie to be a sure token of his owne righteousnes For as men are wont to gather by aduersitie that GOD is angrie with them so like wise wheÌ„ thei are in prosperitie thei take it for a token of Gods fauour whereas yet temporall blessyng is of no great weight And commonlie it chaunceth that the vngodlie are more fortunate then the Godlie But if thou canst heare him that geue thee good councell beware thou trust not in thy riches but trust onely in hym of whom Moises and the Prophettes speake or els thou shalt haue none other ende then had the riche manne whiche had Moises and the Prophettes and yet beleued not The seconde thyng that Moises and the Prophettes teache is this that forasmuche as al trust of righteousnes and of saluacion consisteth in the promised seede we shewe obedience to GOD and dooe that he biddeth and flee that he forbiddeth For that is as muche as to feare GOD and to kepe his commaundementes But he that had rather obeye his owne lustes then Gods lawe he can not glorie in this that he is the soonne of GOD and careth for GOD but rather he can neuer be without this care wherein he feareth least GOD should come sodainly and iudge hym emong the damned So that these twoo thynges must nedes be ioyned together that is faithe obedience toward GOD. Faithe is required to deliuer vs from our synnes and to make vs the children of GOD. Obedience or Charitie and her workes are also required that we might shewe suche obedience as belongeth to children and that wee prouoke not GOD to wrathe by our synnes and that wee haue a good conscience whiche thei can not haue that continewe still in open synne without repentaunce And finallie feare GOD and keepe his commaundementes and yet truste not in that righteousnes before GOD. But onely trust in Iesu Christe then shalte thou be out of all perill For suche faithe onely is able to preuaile against sinne and death And for as muche as GOD hymself hath commaunded obedience he doeth alowe it although it be vnperfite For that is not alone by it self but is ioyned with faithe by the whiche wee are pardoned of that that is lackyng in obedience And so Moises and the Prophettes are to bee heard that we maie learne thereby faithe in Christ and true obedience This

of suche force and might that it putteth awaye death and restoreth lyfe But for asmuche as we knowe that Christ can so soon rydde vs from death and restore vs to lyfe let vs se also how redie he is and willing to do it For there is none amongest them all that desire this of him only is he moued with the miserie of the widow and goeth vnto her without askynge and restoreth her son vnto her alyue again Wherfore let vs thinke that this example belongeth vnto vs that we should not feare death For this was done for our sake As though he shold say It is not vnknowen vnto me that you feare death but put awaye all feare For what power can it haue on you at all It maye make you feare but prouide you such sauegard against it that ye may not only iudge according to your sense which is the verie cause of your feare but haue ye respect vnto me also what I can do what I will do euen that I can as easely raise you from death as you are wont to rayse a maÌ„ that is a slepe wil do it gladly desirously so that there can lacke neither power neither will therto Wherfore it foloweth therof that they that are buried in their graues do slepe more lightly then we in our bodies For it is possible that thou be in such a deade slepe that although thou be called ten times yet thou caÌ„st not heare But the dead awake at one word of Christ as ye see by the example of this yonge man of Lazarus Wherfore death before god is not called death before vs it is both death is so called but before god it is so quiet light a slepe that nothing can be lighter And this wold Christ haue to be wel beaten into vs that we shold not feare when the pestilence or death it selfe taketh vs but that we shold with a bold minde answere thus against it What is thy greatest might then Tou layst before me very greuous matters thou puttest me in great feare how thou wil execute punishmeÌ„t on me like a tormeÌ„ter But I wil coÌ„sider what god on the contrarie part can do wil do wheÌ„ yâ— hast slaine me For he feareth thee not neyther do he care for thy outragiouse furie but iesteth more rather vpon the saying O death I wil be thy death o hel I wil be thy destructioÌ„ If thou killest my Christians I will kil thee again restore them to life This is the coÌ„fort that Christe setteth forth in this gospell that although ChristiaÌ„ men dye yet they be not dead but slepe a slepe yea that such a light slepe that Christ can awake theÌ„ with his litle fingar but this is but a litle praise for death that wheÌ„ it doth here the worste yet it can do no more by all his rage but cast a maÌ„ into a slepe so that Christ may raise him vp with one worde As it is written The hower coÌ„meth when they that are dead in their graues shall heare the voice of the sonne of man and shall come forth they that haue done wel to the resurrection of lyfe but they that haue done euill to the resurrection of Iudgement This hope haue Christians but the Turkes the Iewes haue it not neyther the Papistes This they knowe that they must die and that there remaineth iudgement and hell But what do they They haue no truste in Christ But they seeke helpe of their diriges Masses trentalles pardons fastes such other thinges And they take Christe for no other but for a Iudge whiche hath onely the office to iudge and condemne This is the greatest wickednes that is that they Imagin that Christe is crueller then death Wherfore when they heare of the day of Iudgement they are afraid they tremble quake in their heartes So do not Christian men They know that Christe in that day shall iudge them that beleue not whiche will not receaue the worde or beleue it And therfore they boldly say I am baptised and do beleue in Iesu Christe my Lord that he dyed for my synnes and that by his resurrection he hath gotten me righteousnes and euerlasting lyfe Why shold I feare therfore he is not mine enemie but my frend and patrone with the father Wherfore although the laste day draweth nigh or death chanceth vnto me by anye other meanes al this shall not put me beside my state My Lord Iesus Christ holdeth himselfe stil for a time at the iniuries that death doth vnto me But when death thinketh that I am wholly opprest then am I only holden with slepe and that with such lyght slepe that Christe can scarselye speake a worde but I heare and rise vnto euerlastyng life Let this seme a necessarie lesson for vs that we may feare neither at death nor at the laste daye For Christ coÌ„meth not to iudge and condemne vs. He commeth as he came in this place to the widow and to her dead sonne to rayse vs from death that we may heare see speake again and do other thynges After this sorte will he come to all vs that beleue and saue vs. But they that beleue not them will he iudge Wherfore we must accustome our selues to looke for this our Sauiour to beleue in hym that by a litle a litle we may be more and more certified of this oure hope and saluation that we may feare neither death neither the laste day But he that feareth foloweth the fleshe and the olde man and not Christe his worde For the matter is playne that Christ shall come and rayse vs from death Where Christians bodies reaste in their sepulchres slepe vntil Christ come knocke at the sepulchre and saith Arise arise Then shall we rise as out of a most quiet and swete slepe we shall lyue and reioyce with Christ our Lord for euer And thus ought Christians to haue other thoughtes thaÌ„ the Turkes or Iewes haue whiche are vtterly confounded with feare Yea and the Papistes moÌ„kes all are dismayd in their heartes And this chaunceth vnto them worthily For why come they not to learne this lesson and beleue that CHRIST is the helper of them that beleue the iudge of them that beleue not If thou art a Christian and hast hope in Christ he will not take away his helpe succour and saluation from thee when deliuerance defence shal be requisite for thee against death and the deuill But if thou trustest for helpe any where els and despisest his helpe as the Pope both teacheth doth so in dede looke for no other of Christ but a very Iudge for because thou art the seruant of the deuil the minister of death and takest that on thee that is the worke of the deuill and of hell They hate Christ and care not for his kyngdome Wherfore he can be no other to them then a iudge But for the good

to Cesar that are due to Cesar it is as much as though he should saye If thou be a subiect or one of eyther the hygher or lower degree be content with thy state and trouble not the politique order with thy importunitie and lewde behauioure Hee that hathe an householde lette hym faythfully looke to hys housholde Lette the subiectes obey the rulers as officers appoynted of GOD for the punyshement of wicked doers but for the prayse and safegarde of theym that doo well Lette the chyldren be obedient to their parentes Christe reproueth not neyther doothe he condemne any of these ordinaunces or degrees of persons For they are necessarie vnto a politike kyngedome whyche God canne not want All thys tendeth to thys ende that a Christian manne should not exempt hym selfe frome the politique kyngedome as the Monkes dyd whyche thought thus that if they should lyue after the common sorte of men they shold hardely be saued But Christ teacheth the contrary because that no manne shoulde thynke that he wyth hys doctrine and Gospelle taketh awaye any Ciuile ordinaunce and politique regiment Therefore abyde in thy state Continue in thy vocation and callynge Geue to Cesar that is due to Cesar And geue to god that whiche belongeth to God that is to say Beleue in Iesus Christe heare his Gospell and embrace the same Lyue in the feare of God Be obedient to his coÌ„mandementes Be charitable louyng mercyful gentyll â–ª paciente c If thou geue thys to God he requireth no more As concernyng thynges belongynge to thy body to thy householde to thy state or condition of lyfe lette all these thynges bee subiecte to Cesar A Christian may serue God and Cesar together But the truthe is the Iewes woulde neyther haue geuen to God that was due to God nor to Cesar that belonged vnto Cesar. And here muste we diligently note that as GOD geueth to Cesar his imperie and regimente perfecte whole and sounde For before God or in thy Faith it bryngeth no impediment whatsoeuer thy office or vocation bee thou mayest also if thou wylte with that thy outwarde office exercise trewe godlynesse so likewyse Cesar ought not to trouble the kyngdom of God nor violentlye to compelle menne that they should not geue that to God whyche is due to god What we doo owe to God it was declared before namely to heare his worde gladly and accordyng vnto that to order oure lyfe and to doo nothyng contrary vnto it We canne doo no more to God here in this worlde Neyther oughte Cesar nor any magistrate to bee an impedimente to theyr subiectes in thys seruice of GOD. For if the Magistrate wold presume to doo it the subiectes oughte not to obeye hym yea they ought rather to suffer all extremities thenne to doo any thynge agaynste God and theyr conscience Therefore this is a moste horrible synne whenne the Magistrate is so importune in requyryng obedience that he wyll forbydde that obedience whyche is due vnto God As whenne they forbydde the trewe doctrine of the Gospell to bee taughte in theyr countreys and punyshe theyr subiectes whenne they receaue the Sacrament of the body and blood of CHRIST vnder bothe kyndes accordynge to Christes institution Agayne whenne they enforce and by compulsion dryue men vnto Idolatrie worshippyng of images goynge on pylgremage inuocation of Sainctes byenge of the Popes pardons Masses for soules departed and suche other abhominations In these and such lyke they excede and passe the boundes of theyr power and hynder that obedience whiche is dewe vnto God For that doth God require of vs aboue all thynges And lette vs obeye hym in all poyntes Therfore when the Magistrates sette them selues agaynst God and the trewe woorshyppyng of hym the subiectes ought to know that in thys behalfe they owe noo obedience to theyr rulers neyther are they to be obeyed For it is written We muste obeye God more then menne And Christ commaundeth here not onely to geue to Cesar that is dewe to Cesar but also to geue to God that is due to God If the magistrate can not abide this but for thine obedieÌ„ce sake toward god his word doth cruelly entreat thee yea taketh thy life from thee be content suffer his tirany paciently coÌ„mit thy cause to God and let this coÌ„fort thee that although the magistrat hath power ouer vs yet hath he not power alone but god also euen the Lord that dwelleth in heuen which is greater then either king or Cesar therfore more to be obeyd thaÌ„ any magistrate vnder the heueÌ„s And if it so be that one of their commaundementes muste bee neglected and sette aside the commaundement of Cesar oughte to geue place to the coÌ„maundement of God For if thou wilt not obeye God but shewe thy selfe a flatterer to the Magistrate God is so myghtie a Lorde that he will punyshe that disobedience that thou doest vnto him wyth hell fyre and euerlastynge dampnation Who knowyng this wyll wyttingly cast himselfe into such myserye and not rather wyshe onely one Cesar but also all Cesars yea the whole worlde to be agaynst hym thenne he shoulde disobeye the Lorde hys God and thoroughe that disobedience to purchase to hym selfe eternall deathe Bee the magistrates neuer so madde they can do no more but punyshe the body as oure Sauiour CHRIST sayeth Bee not afrayde of theym that kylle the bodye As for the sowle they canne not kylle But feare hym rather whyche is able to destroye bothe body and soule in hell fyre But we shall here marke that vnder this one word Cesar not onely the persone of Cesar is to be vnderstanded but also euery ciuile Magistrate temporall ruler worldly gouernour officer c. Geue sayeth Christ to Cesar that is dewe to Cesar and to God that is due to God Nowe consyder also the rewardes If thou obeye God and folowe his commandemente the rewarde of thys obedyence shall be euerlastynge and immortall that is to saye heauen and eternall lyfe But yf thou obeye the temporall magistrate agaynste God the rewarde that thou shalte receaue shall bee but shorte and transitorye and after that thou shalte suffer the peynes of euerlastynge damnation in that moste horrible lake that burneth with fyre and brymstone Such as lyue vnder tyrants ought to consyder this that they may certainly knowe that God requireth of all men his obedience whych also oughte vnfaynedly to bee shewed come lyfe come deathe mangre the tyrantes beardes GOD doothe not forbydde but that thou mayste geue to Cesar that belongethe vnto Cesar yet so that that whiche is due vnto hym be not omitted nor lefte vndone And that not withoute a cause For of Cesar we haue no more but meate drynke cloth defence peace and whatsoeuer is requisite vnto thys present lyfe But of God we haue all these thynges body soule and at the last euerlastyng lyfe Why then should we sette lesse by God of whome we haue all good and

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