Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	world_n	write_v	149	4	4.8168	4	false

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

strengthned made ioyfull And that is not done by the doctrine of the lawe but only by the gospel This is a chereful happy tidinges that Christ hath satisfied for oure synnes This belongeth to the poore saith Christ this is myne entent For with the righteouse I haue no place which wil not be rebuked as synners which persecute the gospel condemne it as heresi saying that good workes are forbid therby that these words are blasphemous against Moses the lawe Wherfore Christ saith after blessed is he that is not offended by me ye truly blessed For al the worlde is offended with this king wisheth that he might sone be coÌ„founded For they say that he turneth al vp syde doune that he condemneth the righteous and suffreth them not to be in his kingdom that he is redy to geue heueÌ„ to the sinners What kind of doctrine is this say they wherin is no respect of good workes and wherin the wicked haue such an easy way to heauen Christ could not be scotfree from this sclander amongest his owne neither can we be where as we are so bacbited of our aduersaries that we teache agaynste good workes make the way of saluation to easy But in thys place is a sentence Blessed is he that is not offended in me For if thou consider Christes doctrine well thou shalt perceaue that this doctrine is not against good workes as the Papisticall dothe falsely report this by vs. This we teache that these thynges are necessary and earnestly to be cared for that nothing may be done agaynst the word and conscience Wherfore the gospell dothe not disanull the Ciuile power it dothe not abrogate the offices of the Maiestrates Why then doth it offende thee and why doest thou imagine that it forbyddeth good woorkes The Gospell dothe not disalowe neyther forbydde good workes But it forbyddeth thys that when wee muste nowe dye and departe into an other lyfe and when we are broughte to our straightes that then we put no trust in oure own rightuousnes workes that we haue no more succour remaynynge but onely in Christe and muste stycke to his merite and satisfaction only that by him we obtayne grace and euerlasting lyfe For God geueth suche a body vnto vs to this ende that we should not be idle as long as we liue that we walke on our fete put our handes to worke that we speake with the mouthe and see with our eies c. And for this hath he put forthe his worde the tenne commandements that we might compare all our workes with them and not do contrary to his glory and the profyte of our neighbour This gospell doth not onely permyt but also commaunde vs to doo it diligently But now when a man is alone and voyd of all these thynges and gothe out of the world to the iudgement seate of God then dothe the gospel teache the to go an other ways about wherfore if thou haste done that is godly in thy life thou couldest not maintayne otherwaies the name of godlynesse in this life thou muste thanke God for that gifte But in death beware that thou put no truste in this godlinesse as though thou hadst deserued heauen therby but yeld thy self wholly to this king Iesus Christ whose office it is as saith the Euangelist to help the blind lame lepres the deafe and dead to preach to the poore that is to comfort the troubled consciences For he is sent from God the father not to punishe vs for our sinnes but to profite vs to susteyn and comfort vs. They that wil not vse hym after this sort but are offended rather with him and despise him as the Iewes and the hipocrites doo yet to this day Those shall he represse at his tyme. And this is one of the offences that ar to be auoyded Then also is Christ an offence when men dare not coÌ„fesse hym for fear of the crosse and fall from hym in temptation Furthermore it is called an offeÌ„ce when we haue more respect to our hart and conscience what is their entent than to the gospel That is when the sorow of our worke syn is greater then comfort for Christes mercies sake This is the coÌ„mon offence wherby al christen men at vexed So is Christ euery wher in the world an offenceful teacher as he wil shew more plainly after this gospell that men by this doctrine are offended begin to despise and persecute it And that the worlde shall be iudged for this the sermon of the three cities Capernaum Corazim Bethsaida dothe declare Likewyse the greuous coÌ„plainte of Christ against the Iewes is this where he declareth Iohn that rigorouse teacher of repeÌ„tance dyd eat only hony and locustes dronke water liued a hard life But what preuailed he therby ye said that he had a diuell But I saith he eate drink shewe my self moste full of humanitie to all men they call me a drinker of wyne The adders are so froward that no man can satisfie them Yf a man lyue at libertie he is blamed yf he lyueth straightly he can not please them What shall we do then to please the froward worlde It wold be pleased very well yf all that it doth were allowed where as neuer the lesse it dothe nothing that good is Suche offences must be paciently suffred For if it wer in such a hard case wheÌ„ Christ taught him self al things were full of his miracles that the blinde dyd see the lame go the dead rise it yet could nothing preuayle herby but that the word was despised Yea rather Christe the auctor of this doctrine was moste shamefully crucified the Apostles driuen out of Iurie no where safe in al the worlde for this words sake what maruell is it then if the worlde hateth the gospell without mercy resiste it handle it moste vilainously Such was the fortune of Christ his apostles at that tyme so that it may seme more maruelous in them because they did not only preach but also wrought many notable famous miracles Wherfore we must endeuoure oure self to beare this miserie of the worlde and to take this rudenes wel a worth For the fortune of the gospell shall neuer be otherwyse It is a doctrine wherewith men are alwayes offended and thei be not of the common sorte but men very holy righteous wise and mightie in the worlde as experience teacheth Blessed are they that knowledge that this is the word of God they are in good case and haue both confort and helpe against these offences But they that knowe it not are inflamed for their good workes sake they fall from this word to their owne righteousnes and thinke that this doctrine is full of offence and sedition And this yt is to stumble and be offended and yet it chaunceth to them whiche before the worlde are counted moste holy Wherfore we haue a iuste cause to complaine with Christ of the

hom Dignus est merâ—en c. Math. 24. The rewarde 1. Pet. 5. Dan. 12. Math. 13. Math. 22. Math. 24. Luc. 12. Esa. 66. Apo. 21. 1. Cor. 2. Esa. 64. Math. 12. Iohn 6. Rom. 1. Iac. 1. Psal. 51. Iohn 3. 1. Cor. 2. Ephe. 2.5 Tit. 3. Luc. 24. Iohn 16. Math. 9. Psal. 119. Iohn 1â— 1. Cor. 4. Esa. 50. Esa. 61. Ezech. 34. Esa. 61. Luc. 21. Act. 6. Psâ—l 68. Tit. 1. Math. 5. Math. â—3 2. Timoth. 2. Tit. â— 1. Cor. 9. Sap. 15. Iohn 17. Math. 13. Phil. 1. Tit. 1. Iac. 1. Math. 25. Phil. 2. 1. Pet. 2. Iac. 1. Luc. 11. Eccle. â— Iac. 1. Iohn 14. Luc. 24. Act. 1.2 Math. 5. Iohn 6. Of the kyng Christ and of his kyngdom Why Zacharye prophcied the low degre of Christ long before his coÌ„commyng Zacharie 9. What is the power of this kyng and his righteousnes and how it is ioyned wyth pouertie The kyngedome of the worlde is no suche power as Christs is The ryghtuousnes saluation of Christ in baptisme in the supper of the Lorde and in the Gospell The lyfe and saluation of the congregation lyeth hid in the pouertie of Christ. The worlde is vnkynd for this lyght Luc. 11. An abhortatioÌ„ to be ware of danger To vs is this spoken of the kyngdome of Christe The example of the apostles The fyrst seruice of thys king halowed be thy name What the Asse and the colt signifieth The seconde worship Thy kingdoÌ„ come The third Thy wyll bee fulfylled Who began the seruice of this kyng The signes of God goeth be fore strange new mutations The apostles asketh of the destruction of Ierusalem also of the destruction of the world Question Where the signes muste be marked Signes in the Sonne Moone The signes in the sea and waters The sygnes in men A speciall conâ—usion in men The wycked despise the sygnes The coÌ„myng of Christ after the signes These signes are not geuen to terrify the congregation These signes are not geuen to terrifie the congregation The cause of ioy by these signes The sainctes also fear these signes but not deathe The last daye the day of daÌ„nation and redemption Myth 24. Christes commyng is terrible that the oppressed congregation myght be delyuered Christes coÌ„myng is lyke the sprynge The figure of the destructioÌ„ of Sodome compared to the destructioÌ„ of the worlde The suÌ„me of the doctrine coÌ„cernynge the last day The Popes doctrine of Christes coÌ„myng The daye of Iudgemente shall come sodeynly What is to be done â–ª that the day of iudgement be not sodayn vnto vs Watche Prayer Repentance The work of God is hyghly to be magnified The question of Iohn by his disciples Deuter. 18. What Iohn mente by sendyng his disciples vnto Christ. Esay 35. Of Christe his kyngdom Christes doctrine Moyses doctrine Moyses doctrine can doo nothynge against deathe An hystorie Workes can not quiete the conscience of a synner The Gospell is a doctrine of comfort What the gospell is Difference betwene the kingdome of Christe and the worldes The kingdoÌ„ oâ— Christes right hand The doctrine of the gospell is wath offence The doctrine of the Gospel forbyddeth not good workes but the trust in them Christ an offenceful preacher wicked worldlings can not abyde the gospel nor the preachers therof Math. 11. Christe alone saueth Iohn 14. The patriarkes and Prophetes were saued by faith iâ— Christ. Withoute Christe there is no saluatioÌ„ Gen. 3. The office of Iohn Esaye 40. Iohn 8. Esa. 20. Iohn declareth his baptisme The Iewes regarde not Iohns doctrine Papistes can not abyde the word of God Papistes seke saluation by theyr owne workes Matth. 116 Good workes Phil. 3. The differeÌ„ce betwene the righteousnes of faith and good workes Papistes sell theyr words Monasteries Good works ought diligeÌ„tly to be done Math. 1. The cause of the feast 1. The tyme of this byrth 2. The place Miche 5. 3. The Emperour of Rome helpeth knowing not what he doth 4 The maner of the byrth Why this hystory is writeÌ„ We are made on fleshe and blâ—d with the sone of God Hebr. 4. The incarnation of Christ Gen. 1.2 Heb. 4. Phil. 2. The humblenes of Christ. 1. That this natiuite might be confortable to vs. 2. And also that he myght make vs humble and meke 1. The honor of the congregation 2. An example of loue and patience Christ not knowen profiteth lytle Prouerb Gods messengers conforte the fearefull SataÌ„ thorow sinne reigneth in men Christ only ouercommeth Satan Math. 1. Luc. 1. Psal. 51. Ephe. 2. Phil. 2. The byrth of Christ ought to moue vs vnto mutuall charitie and loue Note What Christ is Christ is no corporal thing Christ is the sauiour of meÌ„ Miche 5. Gene. 3. Why the Angell calleth Christ a Lord. Christ is true and naturall God Christ is the Lord of Angells also Why the Angells reioyced in the byrth of Christ. Esai â— Ioan. 3. Rom. 8. The Angel is an huÌ„ble spirit Christes people are pore nedy If Christ be the sauiour thâ—n can not the saincts works be By the ministerie of the worde is the doctrine preserued Good preachers helpe much By the Angels doctrine are al false doctrines to be iudged The office of Christ. Note well Withoute Christ god caÌ„ not be knoweÌ„ nor glorified God is diuersly dishonored in the world Originall syn broughte in ambition To glorifye God The worlde dothe chaunge this verse There is nothynge in the worlde but synne Christen men are peaceable Peace what it signifieth The dyuell changeth this verse what is good wyll Papystes The sermon of thangelles was not vnfruitfull The world forgeteth Gods miracles We also to forget the miseries in the Popedome Nihil citâ—us senescit quam gratia Mary forgetteth not Gods word The word of God is not lightly to be regarded Great diligeÌ„ce is to be geueÌ„ to the learning of Gods word Math. 6. He that will serue God must not chaÌ„ge his vocatioÌ„ as Mounkes do Christ commeth not to change externall thyngs Christ chaungeth the heart The example of the shepheards The chaunge of creatures in the last day Galat. 3. The prophetes do alwais require the inward change True godlynes consisteth not in outewarde obseruations Luke calleth Ioseph the father of Christ Math. 1. This meruailyng ryseth of faythe we ought not to be voyde of meruailyngâ— It becoÌ„meth a christen maÌ„ to be proude Howe offence is hadde in Christ. The offence to the Iewes Iohn 8. The offence to Monkes Christen men are offence to other Christ is put foorth to be a risyng Math. 18. 1. Cor. 11. The Gospell is not the cause of trouble but mens stubbournes The Gospell openeth the heartes The Gospell plucketh of the visards of the world and openeth the heartes The Gospell openeth the heartes The holyest hateth the Gospel moste This opening pertayneth to Iudgement The opening pertayneth to confort The greatest vice is to preseÌ„te the word of God to despise it The greateste vice is to persecute

doing this message So ought we to do also We ought to vse our giftes wtout pride to other meÌ„s profit saluatioÌ„ to despise no maÌ„ The exaÌ„ple of Christ as touchiÌ„g this is more euideÌ„t He regardeth euery man so much that as he cam poore nedy into this world so he taketh vnto him the pore nedy that seke helpe that hath nede of hym for this cause is he called sauiour The great estates of Ierusalem neuer thought that Christ pertayned vnto them The bare shepheards haue nede of this and therfore are iudged worthye to heare first this short sermon of the angels as touchyng the byrth of our sauiour Christ. Wherein the Angel wold vs to vnderstaÌ„d the a sauiour is geuen vs against syn death and the dyuel For these are the words of the sermon Feare ye not this day is borne for you a sauiour which is Christ the Lord. These are no mannes words neither haue they their beginning of mannes hart For the wisest that be know nothing of this But these words are put out with a godly reuelation And we thaÌ„ks be to God are chosen to this felowshippe For it is al one whether thou readest or hearest these words of the Angell as though thou hadst heard them presently of the Angell For the shepheardes sawe not the Angels only they dyd see a light brightnes they heard the words of the Angels whiche yet are rehersed in sermons and read in bookes if we had the grace to learne them put them in practyse Now if any maÌ„ should coÌ„pare this word of the angel with that word of Moses which he heard of the angels in mount Sinay he shal fynd great differeÌ„ce For this it was there Al things wer applied there to terrifie meÌ„ almost both body and lyfe was in daunger by thuÌ„der lyghtning such other things But here do the Angels preach to banishe feare to make men cherfull to put away dread and to truste for saluation and to begin to looke for better and that they might be of a good courage specially for this childes sake which is called oure sauiour is so named of the Angell and entitled Christ the Lord. For whatsoeuer ther is writeÌ„ it is that we should always hope wayte for him that is called Christe For the law could do no thing against syn death works and euery mans righteousnes preuayled not All the saluation was sett in Christ that he might be trusted vnto in trouble This doth the angels beholde and testifie that it is he in whom dependeth all hope of saluation and remission of synnes Then muste we cast away al doctrines religioÌ„s wherby saluation eternall lyfe is wrought without Christ. For if Christ be he theÌ„ caÌ„ not Mary his mother Peter Paule nor Austyne Frances nor Dominike with his rules wheras in the Papacie their doctrine led men to intercessions of saintes and obseruations of Mounkerie But how doth this agre with the angels sermon Yea or how doth it agre with the verse that is songe in the Church Wherin we that glorifie Christ condemne the Pope all his Iusticiaries of a moste greuouse wickednes wheras we syng after this sort If this childe had not bene borne for vs surely ther could haue bene no way fouÌ„d to saue vs If all them that are without Christ are damned what helpeth the Mounkes rule or the Priests Masse to saluation All things are subiect to damnation Ther is no exceptioÌ„ because the speach is vniuersal If they loke for saluation they haue it not by Mounkerie massinge faste and canonicall howers but by Christ which hath that name is called a sauiour This sermoÌ„ of the Angels was lefte in the Papacie with that verse that is vsed in the church vnto this tyme but no man vnderstode it For there lacked true and faithful preachers therfore wher as no preaching and wher these words are not set foorth effectuously There be these things both song reade but no man vnderstandeth them For no man caÌ„ denye this but that all the other things were in the Papacie Baptisme the Lords supper the texte of the Gospell the prayer of the Lord the articles of the faith the ten commandements And euen now the Papistes haue all these things with vs sauing that they haue changed the supper of the Lord and hath peruerted his testament But al these things are domb with theÌ„ Wherfore when they reherse reade or otherwyse vse them they neither vnderstaÌ„d the words nor the ceremonies Al the fault is that they regarded not the doctrine that by it men might be certified of the meaning of the words that are dayly vsed in hearing reading singing But he caÌ„ not wel stirre vp other that is a slepe himself The preacher must be earnest vigilaÌ„t For if he be cold he will make his audieÌ„ce wearie be they neuer so atteÌ„te as we may se this true by the Pope for he was dalying in al kind of Idlenes pastance Wherfore he cold not take hede to this sermoÌ„ And although he set it forth with versicles lessons as we do yet they know nothiÌ„g of it nor vnderstaÌ„d it And bi this meanes both these things are amoÌ„g the papistes They reade in the Gospel that a sauiour is borne they singe it in the Church that if this child had not beÌ„ borne no maÌ„ could be saued that this saluation is for al men Yet neuer the lesse they cal on the virgin Mary they faste they worship saints they go on pilgrimage to their relikes they hire bye masses What is this then to make an other sauiour not to be coÌ„tent with the testimonie of this sermoÌ„ but to set vp Mary other sayntes yea and the beggerly works of men in the rome of this sauiour borne child Wherfore we haue no small cause to pray to God for couragious earnest preachers to enkeÌ„dle the light of this doctrin that we not only heare reade but also vnderstande wher suche preachers be not ther is no other hope but that we falle therby in peril as it is now What good can a nutt do if thou can not come by the kernel what profiteth a treasure if we haue no power to bryng it abrode The sermon of the Angel is euident inough To you is borne a sauiour Yet it is not so pythye that an old papistical doctor caÌ„ perceaue it For if he did perceaue it he wold not councel men to mounkerie to pray vnto sayntes to purchase the merites of men to seke other sauiours But wher God sendeth a diligent wittie preacher that can stirre vp the vehemencie of such words in the mynds of the hearers he geueth a great power by this doctrine to iudge of all false doctrines deceytfull spirits Neither is it possible although the dyuell tourneth him self in to all sorts but that he must nedes be perceaued and reproued

lawe she fell downe hedlonge and was caste into suche disobedience that all we vnto this time suffer the blame and penaltie therof Wherefore lette this be a lawe for the congregation When GOD geueth a commandement thynke it to be thy duetie to honour it with all submission and make no further searche Yf he commande obey if he speake be attent and disalowe nothyng that he doth For out of this most certain principle doth God diriue and set all the other of his doinges that all men are fooles lyers and euyll and of so greate madnes that they neuer oughte nor maye be able to vnderstande his worde and his workynge As Ieremie sayth leud and vnsearcheable is the hearte of man Seinge therfore oure leudnes and vice is so great we shoulde of our owne accorde correct oure iudgement and thynke this as to uchynge Gods workes and commandementes If this seme contrarie to my reason trulye it is for no other cause than that I haue suche a corrupt vnderstandynge and dul knowledge And nothynge hindreth me in iudgyng gods wisedoÌ„ but myn owne natural folishnes Wherfore Circumcision is an example of fayth and of singuler obedience Wheras Abraham his seruaÌ„tes were nothing offended with this commandement but obeied it without reasoning thought not thus that Circumcision is a folish thing for them that are aged This is peraduenture Gods meanynge what if he thought otherwise that the sin of the flesh shold be restrained as a man wold so cut of this is doubtles the true circuÌ„cision why shold God coÌ„mand such a thing that is contrarie to reason that the body should be circumcised for what entent is that done But these men thought not so but were obedient to the commandement and this persuaded them selues Syth God doth requier that seme this neuer so much against reason yet shall I be saued because I obey his precepte Wherfore this is an example of stedfast faith wherwith Abraham and his seruantes were endued And it is put forth to vs that we should folow them and not geue oure selues to oure owne wisdom and reason to be deceaued And this haue we spoken as touching the circumcision of the Iewes whiche hath no longer power then the law it selfe that is vnto the comminge of CHRIST as it is signified in that yâ— childern were circumcised vpon the eight day For this order was in the law after six days is the Sabboth and that day that foloweth the Sabboth is the eight day euen the beginning of the weke folowing For Christ by circumcisioÌ„ began to fulfil the sayings that were prophecied of hym euen to be a sauiour and a light to lighten the GeÌ„tiles which should haue his kyngdome not only limited by the borders of the Iewes but should by his Gospel extend his kingdom throughout all the world And herof is that now the begynning Wherfore as I said before we must put a great distance and difference betwene the circumcision of the Iewes and of Christ. For the persons are vnlyke although the thing that they do is not vnlyke Circumcision was geuen to them whiche were synners and condemned to euerlasting death But Christ is without synne and the Lord of the law vpon whome the law hath no stroke for yâ— law is only against synners but he is no synner But for as much as he is circumcised after the law as other chyldern that are synners the law is ouerseen and doth hym wronge And for this cause is the law compelled to make him a recompence and therfore his power is disanulled and abrogate If it had pleased Christ he might abolished and abrogated the law by power For he is the Lord ouer the law with whom the law haue naught to do for because he is without synne But he wold do nothing presumptuously after rigour but order hym self humbly after the equall triall of the law And all this is done for oure sake that we might take confort therof in oure doyngs For in his owne behalf CHRIST had no nede to obey his mother or to be crucified But he doth it for oure sakes For we had nede of such a man that was without synne and that should fulfill the law for vs and so turne away the wrathe of GOD. For this cause was he made subiecte vnto the law and afterward geueth vs that victorie whiche he had of the law that we might so be helped by hym that the law should haue no more power ouer vs than it had ouer hym least it should accuse and condemne vs. For he that embraceth CHRIST with a true faith obtayneth by hym deliuerance from the law and damnation therof Wherfore remember well this difference for all the matter restethe therein Abraham is subiecte to the lawe and to circumcision because he is a synner and the lawe hath power on hym for synne But Christ is no synner and therfore he is not constrayned vnder the law yet doth he submit hymself to the law that all that receaue hym by faith may be free from the curse of the lawe Wherfore this history of Christs circumcision geueth no smalle conforte in the remembrance wherof thankes are worthely geuen to God that although we are in daunger of the lawe by syn yet this is not to the perill of oure saluation but by Christ we haue deliuerance from the curse of the law whiche for oure sakes suffered the curse of the law and made hymself subiecte to the lawe And that it was necessarye on this wyse that we should be delyuered from the lawe it is the saying of Paule to the Romains where he sayth Circumcision preuayleth nothyng but the keping of GODS commandements It is a confident kynde of speache For it is as much as to say No man circumcised and fulfilled the law of God or kepte the law of GOD. What other thing is this than that the circumcised are not circumcised For Gods commandement is euer ioyned with this prescripte Thou shalt loue the Lorde thy God with all thy heart with all thy sowle with all thy mynde Now let one be brought forth of al the men that be that may boste that he hath done or can do this The law commandeth Thou shalt not desyer Shew me one that can boste that he hath done it or can do it To be shorte chose out whatsoeuer commandement thou wilt amongest them all thou causte not denye but that thou haste not kepte it at all tymes But what sentence is geuen agaynst them that kepe it not Ueryly no other than is pronounced of Paule Cursed are all that are vnder the lawe for they can not do it For if we coulde do it â–ª there were no perill But sith we can not do it this is certayn and sure that the law accuseth vs killeth and deliuereth vs to the dyuell and condemneth to hell Wherfore we haue nede of a more highe and profound doctrine whiche may do more to vs than the lawe which doth

Iordan vnto Iohn to be baptised of hym But Iohn forbad him saying I ought to be baptised of thee and comest thou to me Iesus answeryng sayd to hym Let it be so nowe For thus it becometh vs to fulfyll all righteousnes Then he suffred him And Iesus as soone as he was baptised came straight oute of the water And loe heauen was open vnto hym and Iohn sawe the spirite of God descendynge lyke a doue and lightyng vpon hym And loe there came a voyce from heauen saying This is my beloued son in whom I am welpleased THE EXPOSITION OF the feast of the Epiphanie haue we intreated how that it hath his name of this that Christ opened hymselfe not onely by the starre but also at Iordan where hee was baptised But forasmuche as this reuelation is the greatest and chiefest and most comfortable vnto vs it should not be against reason if it wer called the feast of Christ baptised and opened at Iordan when he was thirtie yeares old The Euangelist dothe shew the hystorie playnly That he moued from Galile and came to Iohn vnto Iordan to be baptised of hym as other synners were whiche knew their synne and desired remissioÌ„ of them Iohn is troubled with this strange case For he knew Christ from his childhode And he thinketh him self not worthye to baptise hym But Christ saith suffer me this must be done that all righteousnes may be fulfilled that is that he may bring it to passe that all miserable synners may come to righteousnes and be saued Wherfore herein is now set forth a confortable example vnto vs wheras the sonne of God offered him self to be baptised which neuerthelesse synned not and doth that that he was not bounde to doe wheras we do not that that we are bouÌ„de to do And it is farre vnlyke that we should do more than oure duetie when we through oure wickednes are very farre from that that we shoulde do Wherfore this ought especially to be marked in this place that Christ the sonne of God whiche is holyer then al baptisme is notwithstanding baptised gaue commandement that baptisme should be kepte in the congregation and that al that wold be saued should be baptised And by this is it now euident that al men are damnable and accursed and stryken with madnes and blindnes of God for a punishemeÌ„t which can not intreat and obtayne so much of their eyes and eares as to marke what is done in this matter but conteÌ„ne and dispraise baptisme and speake vilanously therof For why doste thou and thy childern refuse baptisme seing the sonne of God receaued it what great madnes or what great furie is this in the that thou shouldest denye suche a great worke Doth not baptisme seme worthye of great renoume for this cause if it were profitable for nothing els that this so great a maÌ„ vsed it wher as this is euident that he is the sonne of God came to baptisme that thou sholdest come to baptisme for the renoume therof if thou hadst no other coÌ„moditie therby But this matter is not without oure profyte For what good it doth vnto vs it appeareth in this wher as God by this baptisme sheweth foorth hym selfe wholye For as the Euangelist beareth witnes Iohn sawe the heauens open Whiche is a signe that God is delighted with baptisme whiche Christ hym selfe the Sonne of God sanctifieth with his body Wherfore heauen is opened which was shut vp before and now aboue the baptisme of Christ is the gate and windowe of heauen made wyde open so that from henceforth there is no distance betwene vs and God bycause GOD is now fallen downe vnto Iordane What is a reuelation then if this be none Wherfore if the feast of Epiphanie that is of reueling and appearing be requisite why is not this constitute and appointed wheras so playne a manifestation and opening of the Father of the Sonne and of the holye Ghost is sette foorth For the holy Ghost procedeth here after a moste gentle sight as a symple doue whiche amongest all byrdes is moste tame and is affirmed to be voyde of all wrathe To the entent that we might conceaue hereby a sure token that the holy Ghost will declare no crueltye towarde vs but bestowe that on vs thorough Christ wherby we may be iustified and saued And for this cause is Christ also opened after suche a gentle sorte to be the Sonne of God and wher as he had no nede of baptisme for his owne behalf he is present therat and receaueth baptisme not only for an example but also for a sacrameÌ„t that his baptisme might profite vs also may cause vs to haue sure truste that God is mercifull vnto vs. Besyde this wheras the Father openeth hym self by a voyce This is my dearly beloued sonne in whom I am delighted This is an other maner of voyce then was shewed in the mount Sinay when the earth and hylles dyd shake the men that hearde it thought them self to be in danger of their lyfe He sheweth not now such a cruell voyce All things are full of swetnes humanitie And God doth almost pronounce with this saying on this wyse To you mortall men is this man put forth in baptisme If ye desyre to know him it is my dearely beloued sonne in whome is my chief and only pleasure Neither is there any cause why ye shoulde feare him He is set forth to you as naked without armour without all cruel sight And there is no cause why ye should feare me For I come not now with thunder lightninge with a horrible a dreadful trumpe as I came to the mount Sinay but all things are peaceable quiet calme For what spice of crueltye may here be The sonne of God which is innocent without synne standeth in Iordane receaueth baptisme The holy Ghost commeth with the meeke forme of a doue Besides this God sheweth forth a very humane and gentle voyce declaringe that he sendeth vnto vs no Apostle no Prophet no Angell but his Sonne in whome he may greatly delyght What greater recorde can ye haue at al to make vs to marke and obserue the sonne of God Sith it hath pleased God to geue this coÌ„mendation that his sonne is with vs that all maye be sure of this moste certain tried will of God If they wil haue God merciful vnto them let them imbrace his sonne only from whom the Father can by no meanes turne his fauour for the sonnes sake all his must nede be accepted to the Father Wherfore let all men regard diligently this commandement that they heare him obey his precept For he had no nede of circumcision and baptisme bycause he was voyd of synne But the baptisme of Iohn was made of God for sinne that al that acknowlegde their synnes be sory for them desyer that they might be pardoned should go to baptisme thinke for a

that his pleasure is that his sonne and his mother shoulde be as a renoume and healpe at the mariage feast The examples are great yet they nothyng preuaile among the Papistes neither can housholders be moued therby sufficiently The dyuel is the cause thereof whiche suffereth not this lyght to appeare vnto them that they may perceiue that whatsoeuer belongeth to the seruice of housholds that that is taken of God as his owne For if men wolde thinke this for a suertye the seruantes wold counte their workes to be done as a most pleasant shewe in the sight of God they wold obey their masters most gladly and wolde beware of all offence with all diligence And when they were chidden they wold take it in good worth so that they knewe that this kinde of lyfe were for a suerty acceptable to God They wold euer beholde this shewe that Christ him self was present in the mariage that he declared his singuler good will towarde maried persons gouerners of housholdes least this should seme greuouse vnto them if they take any labour or paynes in the doing of the busines of the housholde But they that are so stubburne that they regarde not these thinges neither are they moued therby haue stonie hearts wher as they may haue this power eueÌ„ to serue God in their house yet they care not to do it or if they do it they are not moued therby they shew not theÌ„ selues to be ioyfull as in a prosperous case If the hand mayde wolde know her base works to be of such felicitie that they might be coÌ„pared with yâ— works of Marie done at the mariage should not this cause her to be ioyfull and of good trust in all her busynes Ueryly the works taskes that belonge to this state are very vile But the persons that iudge truely of things are excellent Bycause they know that whatsoeuer ther is of this sort it pleaseth God Whatsoeuer the iudgemeÌ„t of the worlde be as touching these matters be not thou ruled therby whiche folowest true godlynes For this is the reason to iudge that great and to be the very seruice of God whiche God hath commanded be it neuer so base and vyle Howe fortunat should this lower state be if it could acknowledge her felicitie that God alowed all their doynges as his true seruice where as contraryly all the Mounkes muste nedes be discouraged bycause they haue no commaundement of God makinge for theyr institution of lyfe There is none amongest all in this seruile kynd of lyfe But if he would consyder his sort of lyuinge after this maner would take great pleasure of this that he perceaueth that God and all the Angels beholde and alowe his worke Yea and hereby should they fynde their masters more gentle vnto them if they would with all diligence shew fidelitie in their office and they should at due tyme haue sufficient commoditie therby For faithfull and godlye seruantes are worthie of honour But although this be verye true of his nature yet can not men be brought in beleife that it is so All men set more by the inuentions of man as touchyng the worshippe of God after this or that sorte than that that God hath commanded as concerning the gouernance of a familie Wherfore it chaunceth worthelie to the vnkynde against the fyfte precepte that they faule to Mounkerie and besides that by doyng all that they can yet do they neuer obtayne their desyer but offende God most greuously by their great disobedience for he neuer gaue them any commandement as touching their trade of lyfe Wherfore this example is not lightly to be estemed but hereby ought true godlynes encrease that euery man for his parte may diligently furder matrimonie whiche God hath made gloriouse by his commandement For mariage preserueth Kynges and Prynces and that not onlye bycause Kynges and Princes springe of mariage but also bycause that if maried persons were not they should haue neither men people or yearlie reuenewes For by the gouernance of housholdes it is prepared wherby therafter all offices necessarie amonge men as well hyghe as low are mayntayned Wherfore God hath ordayned matrimonie to be as a wel springe of all other commodities in the earth This councell of God is to be knowen that we might doo all things with the more ioyfull heartes and that this kynde of lyfe might be commended and furthered of vs. But let the maried persons seeke especially herby necessarie succour and confort for them selues For if they be godly and feare God they haue this hystorie as a most certayne pledge that God will helpe the busines of the maried with a continuall blessing and correcte and mynish their incommodities As he testifieth in this place For it is not to be refused for this that the maried shall nedes suffer affliction in the flesh But when CHRIST is taken to the mariage and all the matter is referred to the worshippe of God then is it sure that Gods blessinge and helpe shall not be lacking This much therfore is to be learned as concerning this present matter and all ought to know this these things are put forth in preaching to the enteÌ„t that al might haue that excelleÌ„t will at length to magnifie matrimonie and to count it for a renoume if they be but maried or if they can but bestow som what to the furdering of mariage And fyrst let them see to them selues by this doctryne that they be not leade of the fantasticall spirites to superstition whiche count these thinges to be vnholy either to be maried either to gouerne a familie But he that would lyue with the fauour of GOD muste attayn thervnto by chastinge and kepinge vnder the body The whiche is the dreame of the Anabaptistes now a days They forsake their wyues their chyldern their familie And this they take for religion bycause of the perturbation of mynde that ther of doth ensue But this is very deceit and the dissemblinge of hypocrites For it is not paynefull in dede that one taketh on hym of his owne accorde That that is enioyned men against their will is much more paynefull Wherfore they are against it leaste they should be fayne to suffer diuers paynes and grefes For there are innumerable bandes that bynd the maried These bandes the Anabaptistes breake and take them selues to libertye least they should be fayne to stryne with these common myseries as other maried men do They take no great penance on them when they shake of this yoke For this yoke is of a moste hardest sort when one is bound to a yokefelow he is in daunger to his Prince and bound to his neighbours to helpe them where as al godly offices comme and springe on euery part by louinge and sufferinge For there are many thynges brought to sight to hearinge to other knowledge whiche are moste paynfull to fele and we wold wish to be ridde from them yet must we endure neither must

it shoulde serue for the encreasyng of the Apostles faith as all his works hath chiefe regarde therunto And this is it that Christe euen this tyme also sheweth such a countenance of himself vnto his churche as thoughe hee nothynge regarded it and as thoughe he hadde forgotten vs as he dothe here in the shyppe He sleapeth and regardeth not the tempest the disciples the shyppe But yet he is in the shyppe be he neuer so muche a slepe And these be the temptaions that vexe the Churche where as CHRIST sufferethe the fluddes to ryse agaynste the shyppe that is hee suffereth the deuyll and the worlde to bee so troublesome vnto his Christians so that hereof riseth feare that all thynges shall come to naught And we also at this tyme see the very same things come to passe The Pope with his rable hateth the worde he stirreth the high powers continually against vs. The Turkes ar set forward by the diuell We are in the shyppe There be tempestes and the wyndes among the which we can not looke for safegard And it is possible that the Lorde may wynke at these thynges and shewe no token of helpe for vs. And yet this sleape of hys is in the shyppe But here we must take a good heart and think that we must not vtterly dispair because the Lord is with vs in the shyppe And although he faineth that he regardeth vs not yet this ought we to declare that we do not let him go out of our syght but that we thynk constantly of hym that he may make the sea calme although it be now neuer so muche opprest with waues tempestes So must we doo also in oure priuate temptations when the deuyl layeth thy synnes to thy charge and feareth thee with the wrath of God yea threatneth euerlasting damnation also And herin must thou not thynke but that Christ is at hand and yet a slepe and that thou must not sette it lyght and be negligent to go vnto hym and wake hym by prayer when he is founde as the Disciples do in this place They thinke it better to saue them selues then to suffer Christe to slepe They thynke thys â–ª Now haue we nede to haue Christ waked or els we are vndoone Wherfore they cease not from callyng vntill they had hym wakynge Folowe thou this example also For bothe must nedes be done If thou enter with Christ into the shyp the tempest wyll not bee lackynge Christ layeth him down to slepe that we myght fele temptation in dede For yf he shoulde not slepe and afterward represse the tempest we should neuer well perceaue what is true christianitie yea and we myght soone be brought in belefe that we were saued by oure owne power But here is faith strengthned through temptatioÌ„ that this confession myght be made a thyng necessarie No power of man coulde here haue preuayled this deliuerance came onely by GOD and his worde Besyde this doctrine Christ is described and sette forth vnto vs as a very man and accordyng to mans nature whiche consisteth of body and soule and therfore had nede of the naturall actions of eatyng drinkyng sleapyng and such other thyngs that are without synne euen as we haue That we myght bee defenced agaynst the dotage of the Manichees whiche iudged Christ to haue but a counterfait body and not a very body And as he declareth him selfe to be verye man by this that he slepeth as an other naturall man dothe so dothe he declare his godhead and almyghtinesse in this that he maketh the sea calme agayne by the worde For thys is no worke or dede belongynge to mans power Herein is gods power requisite that the violence of suche a great creature of God may bee restrained by his word That for that cause we might the more esteme this miracle forasmuche as here it is open howe God and man is one person in Christ. For the which cause he both can and wyll helpe in all combrance and affliction all suche as call vpon hym And if this can not be doone without the felynge of feare and peryll as well he declared before we must be content therewith For not so muche as the wicked can bee withoute affliction And therefore they are neuer free frome an euyll conscience and fynally they goe to damnation with all that they haue The thirde part is as touchynge the fruite whiche ryseth of suche a Faythe that is that other consyderynge thys myracle fall to repentaunce and say with greate admiration What man is this that the wyndes and the seas are obediente vnto hym It is lyke that these hytherto tooke hym but for a carpenter neyther thoughte they that ayde agaynste the perylle of deathe oughte to bee asked and desyred of hym Nowe they atteyne to so farre knowledge of hym that he hathe greate and sure myghte to helpe where as in man there is no helpe And this is the continuall nature of these thynges by howe much the temptation is the more greuous so much the fruict is greater in the ende Nowe is the rage of the worlde very great against vs so that almost we can hope for none other thyng then very destruction and that the tempest and the sea shall haue the victorie to our destruction But so that we haue this grace to sticke sure to the woorde and Faith we shall see a more ioyful end then we could thynke in heart The hate of the Pope Turk is greater then a man wold beleue wherwith they persecute the congregation for the whiche cause we grone mourn as a woman in her trauaile whiche hate neuerthelesse shall bring with it some comfortable thing that we neuer hoped for So ought euery man to thynk surely in his own behalf also that when he is enuironned and belayd round about with temptations that in the ende the fruict shall be moste certain swete and pleasant Wherefore howe greate the doctrine of this Gospell is and howe muche necessarye ayde it hathe for to further true godlynes that may be knoweÌ„ by these thynges whiche are setforth and intreated of as touchyng the whole course of vertue and godlynes And if we be sure to be in the congregation amoÌ„g the godly let vs take shyppe with Christ and there let vs not refuse to abyde the tempeste and this moste greuous and troublous estate in the sea of this worlde And when this greuous trouble commeth foorthe lette vs kepe our selues diligently within our hold and defence of faith and of the word of God and lette vs thynke truely that the tempest and temptation shall not only haue an ende but that the conclusion shall folow with suche a prosperous successe of all thynges and with suche abundance of ioye that it shall soon recompence all myserie whiche we felt in suffering with the ioy of the victorie and with the approued power of faithe of the word so that we can not be sory for the labours and afflictions that

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

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

to be saued as thy shippe is now full of fishe I will finde thee an other Nette for that draught that is the Gospell By this shalt thou take the elect that thei maie bee Baptized beleue and haue euerlastyng life And that not in one place but that in all the worlde thou maiest tourne to the faithe in one place a citie in an other the whole people This is a spirituall comforte whiche GOD putteth forthe to his disciples that he will not onely satisfie their hunger but gouerne their spirituall administration and sende them into all the worlde to Kynges and Princes with the Gospell And although the deuill withstandeth those Fishers with all his might yet the vertue of this Fishyng can not be restrained but that the worde breaketh thorowe and getteth many Christians enuieth the deuill neuer so muche And the Gospell Baptisme and the Lordes Supper are our instrumentes for this matter whereby the waie to euerlastyng life is opened vnto vs. It is a greate thyng that we are appoincted to euerlasting life and a thing hard to be beleued But consider on the contrary part what a great thing it is to burne in hell fire and that we might escape this punishement GOD giueth vnto vs his worde and sacramentes whiche are Nettes prepared for the draught of suche fishe Wherefore Christ comforteth and saieth feare not consider not whether ye hee worthie It is my fathers will that ye should not perishe as your synnes haue deserued Wherfore cleaue to me onely come to Baptisme vse the Lordes supper shewe your selues obedient to my Gospell and there shall be no perill We haue now intreated of these twoo doctrines with the example that Gods woorde might be greatly studied The first is that although there be pouertie and lost labour for a tyme yet that GOD will helpe vs at the length by his blessyng The seconde is that he helpeth vs against sinne that we maie not be damned And for this cause he giueth vs his worde that we maie be certified in our selues to bee the soonnes of GOD. The whiche thyng our heauenly father graunt vs through Iesus Christe his sonne and our Lorde Amen Â¶ The .vj. Sondaie after Trinitie Sondaie The Gospell Matth. v. IEsus saied vnto his disciples expcepte your righteousnes exceade the righteousnes of the Scribes and Phariseis ye can not enter into the kyngdome of heauen Ye haue heard that it was saied vnto them of old tyme thou shalte not kill whosoeuer killeth shall bÃ©e in daunger of Iudgemente But I saie vnto you that whosoeuer is angrie with his brother vnaduisedly shall bee in daunger of iudgemente And whosoeuer saie vnto his brother Racha shal be in daunger of a counsaile But whosoeuer saieth thou foole shal be in daunger of hell fire Therefore if thou offerest thy gift at the aulter and there remembrest that thy brother hath ought againste thee leaue there thyne offeryng before the aulter and go thy waie first and be reconciled to thy brother and then come and offer thy gifte Agree with thyne aduersarie quickely while thou art in the waie with hym least at any tyme the aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the minister and then thou be caste into prison Uerely I saie vnto thee thou shalte not come out thence till thou haue paied the vttermoste farthyng THE EXPOSITION IN this Gospell we vnderstande that it is Christes counsaill and purpose here to teache his Christians after thei beleue and are Baptised and hath obtained this glorious name of Christians and besides that diuerse good thynges and spirituall giftes to order their life soberly righteously and Godly whiche procede of a true and not of an hypocriticall trade For neither did he shewe vnto vs any fained grace whiche semeth grace to sight but euen as our synnes were not fained but very deadly and felenous so was not his grace counterfeited nor forged but true and sincere in deede Wherefore must we also endeuour our selues not to doe fained woorkes towarde our neighbours but true and hartie euen as GOD wrought the woorke of our saluation in verie deede And for this cause Christe taketh on hym this Gospell to expounde the first precept and putteth forthe to vs an example to beware saiyng Except your rightuousnesse exceade the rightuousnesse of the Phariseis and Scribes ye can not enter into the kyngdome of heauen The sentence is shorte he must haue more rightuousnesse then the Pharisie that aspireth to the kyngdome of GOD. What is then the rightuousnes of the Phariseis This is not to be blamed that thei liued an honest and sober life refrainyng them selues from sinne c. For GOD requireth that of vs as is his commaundemente Thou shalte not kill Thou shalt not commit adulterie Thou shalte not beare false witnesse And he that obeieth thereto dooeth well But this was to be blamed in the Phariseis that thei thought theim selues rightuous for these woorkes and that thei were fautlesse in all that the Lawe requireth as though thei had whollie accomplished it And least we should haue suche an opinion Christ warneth vs in this place that although we doe the woorkes of the lawe and liue blamelesse in the sight of meÌ„ yet that we should not be so arrogant as to thinke ourselues iuste before GOD therefore and in perfecte obedience For as Christ saieth here Although a manne hath not killed with the hande yet maie he be a murtherer and a breaker of the lawe before GOD. The reason is For GOD hath forbidden all anger in the heart euery wrathfull worde and all angrie signes in the face by this commaundement So that the Phariseis rightuousnes signifieth outward rightuousnes as not to kill not to commit adultrie and to thinke that all rightuousnes and holinesse consisteth therein and that the Lawe hath nothyng against vs but that we haue fulfilled it and haue no neede of Gods mercie although the heart inwardly be full of suche sinne and concupiscence For this rightuousnes saith Christ there is no place in heauen but rather in helle For woorkes fulfill not the lawe but an heart is requisite thereto whiche is pure and voide of ire hatered enuie lecherie other concupiscences He that can doe so muche is sure of rightuousnes As long as sinne and concupisceÌ„ce are not mortified in slaughter but hath stil their motions although thei procede not to effect and worke yet beware thou think not thy self rightuous or to be in heauen Ye haue neede of more rightuousnes saieth Christe For ye can not enter into the kyngdome of heauen by the rightuousnes of the Phariseis and Scribes What is this greater or more perfecte Iustice Truely this when the woorke and heart are both rightuous and fulfill the woorde of GOD so that not onely the hande doeth not kill but the heart also is without ire and desire of reuengyng and that thou be not onely no adulterer in worke but that thy hearte also be pure

the maister of the housholde did prayse the vnrighteous Steward This is not so to be taken as thoughe he alowed vnrighteousnes but he only prayseth the prouidence and wisedome of the Stewarde commandeth vs to folowe it in a good cause that we should vse lyke care and diligence in that as this Steward vsed in an euil cause to his owne coÌ„moditie although to the damage and losse of his maister Euen as if I should prayse an harlotte for setting foorth of her selfe euen to the vttermost for her owne gayne lucre and aduauntage In that behalfe there is no fault in the golde nor in other thynges because the woman doth abuse them yet this example tendeth to this ende that I may admonishe thee that seinge this woman for a litle aduauntage taketh so greate payne in deckinge and trymminge vp of her selfe to please her louers thou muche more oughtest to sett a worke all the lymmes of thy bodye for the attaynment of euerlastynge lyfe and that thou mayst please Christe thy louer This is not so vnderstanded as though filthynes and dishonestie semed worthy to be folowed but this care and diligence is set forth for an example to induce thee vnto a better thyng But how goeth the worlde Christ pronounceth an horrible sentence saith The children of this worlde are more prudent more forecastyng more circumspect more wise in their generation then the children of lyght The matter is plaine For when there is any hope of game and aduantage howe doth the children this worlde carcke and care swyncke and sweate moyle and turmoyle They spare no labour no diligence no payne no trauaile with howe great combraunces perilles and dangers are robbers theaues afflicted and vexed Their care and pensiuenes ceasseth neither night nor daye Pursepickers stealers whoremongers adulterers c. Haue their paines labours and sweate not a litle to gratifie pleasure the deuill and to satisfye their wicked lustes But contrariwise Christen men lye as it were oppressed with a dead slepe secure carelesse wtout any thought when they shold do the workes of charitie and serue god They thincke al things to much when they either do or suffer any thyng for Gods cause or for the commoditie of their neighbour And whereas the worlde bestoweth so greate payne in purchasing hell and in pleasing the deuil there muste the Christians be vrged and drawen as it were a beare to a stake to do their dutie although god knoweth they do it both slenderly and slowly It is therfore a most goodly and trymme example that Christ setteth forth here vnto vs. If we haue any consideration of our dutie we nede not fetche examples a farre of or borowe them out of these bookes and those monumentes only let euery man consider his owne famely or housholde and diligently marcke howe diligent and paineful his children or seruauntes are to do a mischeife and to worke that which is acceptable and pleasant to the deuill All these may be an example vnto vs that we shoulde with like diligence and care embrace the worde of God and the thinges that beloÌ„g vnto euerlasting life For seing they be careful in euil wicked things ought we not much more to be careful painefull about good and godly thinges Let vs not thincke this by any meanes to be suffred that the wicked lymmes of the deuill shold make such haste to hel and we that wil be counted Christians to stande still lyke dastardes to go about nothing that may further vs vnto the kingdome of heauen and vnto euerlasting life But the worlde doth here helpe vs notably well with an holsome example concernynge the busines wherof Christ speaketh in this place For set before thee som man that is geuen to couetousnes Thou shalt see that he can take no reste neither night nor daye The desire and care of money doth so tosse hym as it were the sea when it is most vnquiet He inuenteth suche subtile wayes to get goods as those that be witty men can none otherwise then greatly marueille at his doinges To be shorte he will not let scape so much as a farthing if there be any hope to come by it For his drie iawes are as gredy as wide gaping for the litle as for the greate Al is fysh that cometh to the net This couetous miser this miserable Mammonisie this wycked worldlyng ought to moue vs all by hys example that as he hath an vnsaciable desire vnto the getting of money so we likewise shold haue as gredy a mynde as feruent a desyre as wel willing an hearte to obtaine and get euerlasting lyfe But where are these Christians that study thus to do their dutie That are as muche delighted to helpe their neighbours nede wyth a lytle money euery man accordyng to his habilitie as this couetous man is delighted to see his stocke of money encreased eyther by vsurie or by any other vnlawful meane When notwithstandynge all that the couetous man getteth as I may speake nothing of the shame dishonestie is but transitorie and soon passeth away and cometh to naught But looke what things we get be Christen liberalitie by doing good to the poore members of Christe they bringe with them euerlastinge fruites and coÌ„modities For thus sayth Salomon He that pitieth the poore lendeth to the Lord and looke what he layeth out it shall be paid hym again Here a man nedeth not to feare the losse of his stocke or gaynes thereby for he is promised that he shall loose nothing but whatsoeuer he bestoweth vpon the poore it shal be abundantly recompenced hym But this wil take no place among vs neither do we beleue it For by the deuil are the sences and iudgements of the vnfaithful hindered and letted that they can not perceaue this nor haue any mynde to this gayne and aduantage whiche farre surmounteth and passeth all worldly lucre and profite Wherfore we are worthely punished for oure madnes seinge that we set more by thynges present although frayle tranâ—itorie then by the things that are heauenlye and euerlastynge so that we do not only synne by couetousnes but we also make our Mammon the author of our destruction and damnation both of bodye and soule Therefore Christe concludeth very truly when he sayth that the children of this worlde are wyser in their generation then the Sonnes of God For the deuill receaueth an hundred times more of his children then God doth of his Yet must we not ceasse from teachyng and admonishyng men be they neuer so sluggyshe and mad but we must be alwayes spurryng and prickyng them forewarde vnto the study of good workes if that by oure importune labour they may be brought vnto some goodnes euen as other by the subtle suggestions of the deuill the wicked councelles of naughtie packes are moued and brought vnto all kynde of lewdnes for although oure matters procede but slowlye in this enterpryce yet this

of our lyfe If the Iewes had done this the Romans although neuer so stronge and myghtie hadde neuer bene able to doo any thynge agaynste them yea they had neuer moued warre agaynste them But seynge they remained and continued in theyr synne obstinatly without any repentance and saide Tushe there is no ieopardie What should God cast away this citie wher his dwellyng place is wherin also alone his honour worshyp is maintened It will neuer come to passe Because of this vain bosting and vnrepentance God so plagued that their citie that ther was not one stone left vpon an other so that it is now vtterly destroyed and brought to naught and made an example for all them that obstinatly synne and wyl not ameÌ„d that the lyke peynes and plagues shall also chaunce to them but to other that receaue the word of God and repent it is a comfort and doctrine that they may lern when God hydeth the payne it is for their peace and that God will forgeue them their synnes if they only cease nowe from their wickednesse and returne vnto God For it is no meruayle though we synne But to defende oure synnes and obstinatly to perseuere and continue in them Thys by no meanes can GOD abyde hee wyll rather make hauocke of all togyther namely when he commeth on his gracious visitation and woulde gladdely call vs vnto repentance Thys Citie therefore was vnhappie neyther dyd any thynge destroye that but the glorious and noble title in that it was called the citie of GOD the house and dwellyng place of God Thys made the Iewes carelesse so that they thought on this maner Shold this citie come to naught It will neuer com to passe God can not cast it away Therefore though all the kyngdomes of the worlde came against it they shold neuer preuayle God wyll not suffer his citie dwelling place to be destroyed This title made theÌ„ so bold that for the redresse of their synfull lyfe they regarded not the visitation by the worde And by this meanes was God compelled that forasmuche as they refused to be visited vnto peace they shoulde be visited vnto deathe and destruction We Englishe men also are at this present daie of speciall grace and mere mercie visited of God by his worde but we in euery condition shewe our selues vnworthy of this syngular goodnes of God Some impugne the manifest truth of gods worde bothe by wordes and writynges Some abuse Gods worde vnto the maintenance of their couetousnes pride vnclennesse excesse and other moste greuous synnes It is therfore to be feared that excepte we spedily repent some great plague wyl sodeinly fall vpon vs whether it be by pestilence or by hunger by ciuile warre or by the inuasion of foreyne enemies Therfore let vs not forget this example that Ierusalem was so miserably destroyed because it receaued not the word of God but despised it that we mai lern gladly to hear the word of God and though we sinne yet that we should repent and amend And this is the first part of the Gospell After this the Euangeliste maketh mention that Christ wente into the Temple and did cast out all byers and sellers and sayde My house is the house of praier but ye haue made it a den of theues This dyd Christ with a meruailous great power and it is to be reckned with his other miracles which we are not able to folow For except it had ben so without doubte so many myghtie marchantes or occupiers had easily ben able to withstand Christ that they shold not geue place vnto him alone which without any weapon only with a whip as the Euangelist saith toke this weightie matter in hande In that they gaue place and made no resistence it sheweth euidently that Christ spake such wordes vnto the Iewes as he dyd to the Iewes in the gardein when they fell backward vnto the ground But thys act of Christ we Christians shall not folow Therfore let no man vse the storie to this ende as thoughe the Eclesiasticall ministers had any corporall or temporall iurisdiction as Christ exerciseth here such power For if Christ had not farre excelled the power of man hee alone agaynste so many coulde not haue done muche But we may not haue so great respect vnto the work as vnto the cause This expresseth Christ in these wordes when he saieth My house is the house of prayer but ye haue made it a denne of theues what cause had Christe that he should speake suche a fierce and harde sentence to the Iewes For without doubte they dyd not robbe nor steale in the temple But this was the matter The money changers had here their money dyd exercise bying and sellyng of shepe oxen doues c. for the sacrifices For euery Iewe could not bring with hym from home that he woulde sacrifice The priests deuised things for their owne auaÌ„tage as the papistes did in time of blindnes that there should alwais be at hande plentie of cattall and peraduenture money also for to offer For the teÌ„ple also had her money as histories shew This semeth a thing more worthi of praise then of dispraise For seyng that God appointed and commaunded this seruice who durst be bolde to condemne this forasmuche as all these thynges made to auance and sette forth this seruice and worshipping of God that it myght be moste glorious and goodly But there was an other matter The priestes in dede made this pretence that they dyd all thynges to sette foorth the seruice of God but they wold not so greatly haue regarded that if they had not had so great profite by it Therfore what so euer they dyd they dyd it not for Gods cause but for theyr owne lucre and gain This couetousnes moued them that in all theyr doctrine they commended nothyng but sacrifices as our monkes and Priestes commende theyr sacrifice of the Masse that by it synnes are put away and the grace of God obteyned This made the people to swarme in goyng to Masse as though they had ben flockes of shepe But in the mean season while they sought their owne priuate commoditie and in their doctrine extolled their Missall sacrifice they vtterly omitted and left vntaught the true seruice and acceptable worshipping of God whiche is to feare God to beleue in God and to kepe his worde and by this meanes they encouraged men to go foorth in theyr wicked lyfe with great securitie and without any remorse of conscience EueÌ„ so played the Iewishe priestes They taughte the people that if they dyd kyll and sacrifice muche al things shoulde goe well with theym as we maye gather of the Prophetes whyche was the cause that they spake so muche agaynst sacrifices And this is a very great synne in deede when suche a robbery is committed that not the bodies but the soules are slayne for euer which is wheÌ„ men are taught to put their confidence and trust in their owne

workes not in the grace and mercie of god Thus could Christ by no meanes abide neither ought we to suffer it but by the word of god to resiste it vnto the vttermost of our power For without this there is no waie vnto saluation Men must be brought froÌ„ their owne workes and merites vnto the sacrifice and merite of Christ vnto the mercie of god afterwarde they must be exhorted vnto a godly lyfe that they folowe not their owne imaginations but the worde of god and frame them selues in all pointes according vnto that He that doth this vseth the temple the ministerie aright he that doth otherwise abuseth them is a theif murderer of soules as Oseas the Prophet also calleth the priestes in the kyngdom of Israel As theaues armed saith he waite for him that passeth by the waye such is the councell of the priestes which with one agreed couÌ„cell murder cruelly such as kepe the waye yea they dare do all vnspeakeable mischeife By these his wordes the Prophet describeth the great slaughter that they made amonge the people with their false doctrine For wheras their duetie was to coÌ„mend set forth to the people the sacrifice of Christ they coÌ„meÌ„ded the sacrifices of beastes For that was for their aduaÌ„tage that made their kitchin to smoke For they had alwayes a portion of those sacrifices But by this meanes men were not only polled and pylled of their money but they were also in daunger of their soules saluation Christ by no meanes could abide this and therfore he made hauocke in the Temple He did cast out such as bought sold in the temple He threwe downe topled ouer the tables of the money chaungers c. He wold rather do any thing then suffer that suche thefte murder should be maintayned yea and that vnder the pretence of gods seruice But as Christ did this at the time by miracle so is the same exaÌ„ple exercised diligently by the iudgement of god against Schismatikes The vngodly Bishops priests monkes whiche for couetousnes of worldly things defende the wicked sacrifice of the Masse the other ydolatrie shall shortly feele this zele and whote indignation of god wheÌ„ they shal be worthely cast out of the temple be had in contempt of all men And this muche haue we spoken of our gospel God the father of mercies for Christes sake mought vouchesafe to raise vp his holye spirite in our heartes vnto his feare faith and loue and mercifully kepe vs in his worde and defend vs against all euil both bodely and ghostly to the glory of his blessed name Amen The xi Sonday after Trinitie sonday Â¶ The Gospell Luke xviii CHriste tolde this Parable vnto certayne whiche trusted in them selues that they were perfect and despised other Two men went vp into the Temple to praye the one a Phariseye and the other a Publican The Pharisey stode prayed thus with hym selfe God I thanke thee that I am not as other men are extorcioners vniust adulterers or as this Publican I fast twise in the weke I geue tithe of all that I possesse And the Publican standynge a farre of woulde not lyfte vp his eyes to heauen but smote on his breaste sayinge God be mercyfull to me a sinner I tell you this man departed home to his house iustified more then the other For euery man that exalteth hym selfe shal be brought lowe And he that humbleth hym selfe shal be exalted THE EXPOSITION CHrist in this gospell teacheth vs to be humble and lowly as it becometh true Christians For by this vertue onely by none other is the grace and fauour of God obtayned as it is described set forth to vs in these two men that is to say in the Phariseye and in the Publicane The Phariseyes were amonge the Iewes euen as the Monckes and Nonnes were amonge vs in the tyme of Papistrie For they ware apparel contrary to the coÌ„mon fashion they had certein daies appointed for fastinge and prayinge and they pretended suche an holynes in their life and conuersation that al other men in comparison of them were counted very sinners And therof had they their name For a Phariseye in the Hebreue tong is asmuch to say in Englishe as a man that is exempted and deuided from the nomber of other people suche one as by no meanes can abyde to be counted lyke other The Publicanes were as the officers are with vs that gather tribute tolle custome c. of the people They hyred the offices for a certein summe of money and afterwarde by pollynge and pilling and suche other craftie and iniurious wayes they made the moste of them that they could deuise vnto the greate greuaunce of other And therfore they were reported of all men to be couetous persons synners and naughty packes for asmuche as suche as were in those offices polled and pylled all that they could get and wrongfully vexed the people by takyng of them more then was their dutie to haue Therfore it was not very lyke that there was any of them righteous as it was also iudged that amonge the Phariseyes ther was none euill But Christ iudgeth here farre otherwise pronouncing the Publican righteous and the Phariseye a synner yea and that a greuous sinner For Luke prosecuteth the description meruailous odiously doth so bytterly reporte the matter that a man would maruaile at it For thus beginneth he this parable There were certein men which trusted in them selues that they were righteous and despised other These are two moste fowle and filthie vices and Luke describeth the Phariseyes to be such in that they were not content with this one sinne that they trusted in them selues which is a sinne hainous ynough but also they despised other Now consider thou this with thy selfe what fastynge praying can profite such a moÌ„ster whome the deuil hath puffed vp â—â—th suche pride both spiritually corporally that he doth not only glorie in himselfe and in his owne workes merites but he also despyseth other As though he should saye If I shoulde not testifye of mine owne righteousnes I should in vaine looke for the equitie and sinceritie of god in my cause So great and often are my fastes my almose dedes my prayers c. That the residue of the Iewes are not able to compare with me I pay faithfully truly all my tithes As for other if they could defraude and deceaue the priestes of their duties they wold do it such is the vnrighteousnes of other but iÌ„ me ther is no such thiÌ„g In this holy man and god wil we finde as I said two moste haynous vices an incomparable pride or haultines of minde and the contempte or despysynge of other yea and that suche and so great that he counteth all other to be extorcioners vnrighteous persons adulterers c. But the poore Publican he specially and namelye pointeth setteth foorth saying As for

deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly ã€ˆâ—Šã€‰ regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is ã€ˆâ—Šã€‰ for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme

obstinate blindnesse of the worlde We haue songe vnto you and ye wold not daunce and at oure lamentable songes ye wold not lament For neither caÌ„ the doctrine of the lawe neither of the gospell further and moue men either to lament either to reioyce that is neither will they suffer theyr sinnes to be rebuked neither geue place to confort against their synnes They will neither be blind nor yet see As the examples of oure aduersaries the Papistes are at hand to proue this And now muste we learne the other thing also out of his gospell that the gospell is suche a doctrine as is so vnkindly and horribly despised in the worlde that all men be offended at it seing kinges Princes Pope Cardinalls Bishops Priests Monkes citizens and rustikes that is all the mighty and excellentest in the worlde do not only not receaue it but also scorne and persecute it Suche was the fortune of Christe for all his miracles For what cause had he els to say Blessed is he that is not offeÌ„ded with me if it chaÌ„ced so to thee O Christ wheras thou mightest haue stopped all mens mouthes with diuine miracles we maye wel refrayn from complainyng when we are despised for the Gospels sake and laughed to scorne and persecuted This doctrine of offences is very necessary and specially in this our tyme wherin this offence is most greuous The fyrst doctrine is also necessary For ther in consysteth our saluation and euerlastyng lyfe that we knowe howe Crist is the Kynge of comfort which is gladde to shewe his bounteousnesse towarde oure troubled consciences and to comforte them in synne and healpe vs to euerlastyng lyfe For althoughe that the strayghte kyngedome of the worlde is hys also yet it is not his principall kyngdom seyng it shall not euer endure This is the chief and euerlastyng kyngdome of Christe when we falle acquaynted with hys worde which must be preached to the poore that whaÌ„ we dye we may say I beleue in Iesus Christ my lord whiche can restore and geue syght to the blynd whole lymmes to the lame clensyng to the leapre to the doÌ„be the vse of speache to the dead lyfe He wyll be my helper he wyll not see me forsaken at my moste nede For this is the cause that he became man and descended into the earthe vnto me He that beleueth this truely departeth from this myserable lyfe to the celestial and euerlastyng ioys The which thing that it may chance to vs our Lord Iesu Christ myght graunt Amen The fourthe Sonday of Aduent Â¶ The Gospell of S. Iohn i. THis is the recorde of Iohn when the Iewes sente priestes and Leuites from Ierusalem to aske hym What arte thou And he confessed and denied not and sayd playnly I am not Christ. And they asked hym what then art thou Helias And he saith I am not Art thou the Prophete And he aunswered No. Then sayde they vnto hym What art thou that we may geue an aunswere vnto them that sent vs What sayest thou of thy self He sayd I am the voyce of a cryer in the wyldernesse make straight the waye of the Lorde as saide the prophete Esaie And they whiche were sent were of the Phariseis and they asked hym and sayd vnto hym Why baptisest thou then if thou be not Christ nor Helias neyther that prophete Iohn answered them saying I baptise with water but there standeth one among you whome ye knowe not he it is whiche though he came after me was before me whose shoe latchet I am not worthye to vnlose These thynges were doone at Bethabara beyonde Iordan where Iohn dyd baptise THE EXPOSITION THIS Gospell also is one of the especiallest gospels that proueth a hygh article of our religion which belongeth not to the tenne commaundementes or workes but to a hygher matter teachynge what is Christe and what he hath done Wherefore it is almost one with the gospell of the laste Sonday and conteyneth the same doctrine excepte that the matter is sette foorthe with other wordes and other persones For the laste Sonday ye heard how all the matter consisteth in this poynte that we haue chiefe respect vnto this person CHRIST that nothing besyde be had in so great estimatioÌ„ that all our mynd and thought reste in this man For he that swarueth not from hym fyndeth remission of synnes and deliuerance from deth and hel For so is it wholly decreed with God that in this man all thynges should be He is the way truth and lyfe and by hym onely the patriarkes prophetes and Apostles be saued from the beginning of the worlde This knoweth Iohn and sendeth his disciples for this cause vnto hym that they should not lacke so great a tresure and goodnes This doth God wel perceiue that this is our fault to be desyrous to serche out many ways And one for the loue of monkerie becometh a monk an other fasteth an other slepeth on the ground and so euery man foloweth his owne deuise and goeth forth in his owne ways that may bryng him to heuen Wherfore God talketh with vs by the gospell and protesteth that he alloweth not that as seme good to vs But that he putteth forthe his word to shewe vs the true way that is his sonne Iesus Christe Wherefore he that strayeth from hym shall depart voyde of saluation although he fast pray neuer somuche Contrarywyse he that cleaueth vnto him by faith hath remission of sins and life euerlasting neither can the diuel or synne deceaue him of his trust This way did the Patriarkes and prophets walk obtained saluation through Christ â–ª For if any should be saued by workes and by theyr owne rightuousnes surely they must nedes be the prophets and apostles which out of mesure wrought and suffred many thinges But here they do all dispaire of their owne rightuousnes and toke hold by that sede with a firme faith that shold breake the serpentes head But the Iewes wil not walke in this way they could not beleue that ther was such help in a carpenter thinkyng this with them selues we must so worke by fast almes praier that we may be with God it is a foly to thynke that this craftesman can saue And for this cause God toke this order that Iohn shold come as a trompetter before Christe and this is the meanynge of the trompet that all at the sound therof should haue their eies attent and mark that maÌ„ well that cometh after Iohn as the true expectation of Israell Wherfore when the Iewes sende Legates and demaunde whether he be Christ Elias or any Prophete He aunswereth I am not When they are instant sayenge Who arte thou then and what recorde geuest thou of thy selfe He aunswerethe I am the voyce of a cryer in wyldernes make readye the waie for the Lorde That is I am a trompetter before the kyng Wherfore be attente to my worde for he shall come after me incontinently whiche was before me and

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