Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	hell_n	sin_n	sting_n	5,056	5	11.5139	5	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

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

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

and to shake for feare seinge that daÌ„mnation hangeth vpon it as Christ sayeth he that heareth not the worde of God is not of god but he is the sonne of the deuill namely when they are so frowarde and wicked that they wil not only not do well but they wyll also defende their euill as the Iewes in this our Gospell do and saye Saye we not well that thou art a Samaritane and hast a deuill This is the very deuil that chalengeth vnto hym the honour of God desiereth to be counted holy and by no meanes suffreth to be reproued And this is one parte that whosoeuer heareth not gods worde the same is not of God but of the deuill But this is not so to be vnderstande as thoughe the deuill had made them and geuen them their mouth eyes reason and so forth Nay all suche thinges are of Godes creation and gyfte Therfore muste a man make a difference betwene the thinge and the vse thereof That man whiche lyeth and deceaueth had a good tonge geuen hym of God but the abuse of the tonge is of the deuill because he geueth his tonge vnto the deuill to be abused euen to blaspheme God his holy worde So lykewise God geueth hole and good eyes But he that abuseth them vnto the contemplation and beholdynge of vayne fylthy and vnhoneste thynges that coÌ„meth of the deuill In lyke maner when the hearte thincketh vncleane and cruel thinges the very hearte it selfe of the owne nature is not euil and is of god but the euil vse thereof is of the deuill CoÌ„trariwise that is vnderstaÌ„d to be of god when the eares are put to this vse that they heare the worde of God can be contented to be reproued when they do amisse Also when the tonge is occupied in prayer in teachinge in edifyinge and confortynge other suche eares and tonge are of God and without faulte For they are put vnto that vse for the which god made them So in like maner wheÌ„ the heart thincketh honest pure chaste godly things as howe our neighbour maye be edifyed and not offended howe Godes glorie may be set forth and not hyndred suche an hearte is the creature of God as the eares and the tonge lykewise are and doth right wel please god â–ª But they are therefore named to be of god because they wolde not that these their meÌ„bres shold thincke speake and heare anye thing that shoulde be againste God And if it chance at any time that we fall by speakynge euil by beinge angry c. Yet we returne again we confesse that we haue done amisse and aske forgeuenes This coÌ„meth sometime to passe thorowe the euill behauiour of other or by chaunce and somtime before we be aware of it But we repent vs hereof and make haste to come again into the right waye with a ful purpose neuer to fall into the lyke againe But they are the deuilles children which stubburnely go forth styll on in doinge euil and yf they be reproued they stoutlye and arrogantlye answer what care I for it as disobedient and styfnecked children do when they are corrected of their parentes These are of the deuil and become daily worse and worse For the deuil will not suffer them to rest nor to be quiet Fyrst they despise the worde afterwarde they blaspheme curse and speake euill last of all after the maner of the Iewes they take vp stones and go about murder By these properties the deuils whealpes be knowen For he is a murtherer a calumniatour an accuser a pycker of quarelles and a despiser of god and his worde euen from the beginning Therfore let this doctrine be a defence vnto you againste this moste abhominable synne that ye also do not despise the worde of God but gladly heare it and diligentlye exercise youre selfe in the meditation and study therof both night and daye and learne to frame your lyfe accordyng to the same Then shall you be the sonnes of God other are the children of the deuill For they haue lost the worde lyfe righteousnes and are the very bonde slaues of the deuil Neither can this any thing at all helpe them that they are of great power riche In this synne stycketh the Pope euen vp to the harde eares with all his complices For he is euer against the worde of God and for it persecuteth and formenteth the Christians more cruelly then the Turke doth And by this may ye know that the deuill is in him that he belongeth vnto the deuil with all his But they that gladly heare the worde of God are of god Nowe what is god he is no murtherer but a creatour and maker froÌ„ whom all lyfe coÌ„meth But the deuill neuer made man nor gaue hym lyfe Therfore as God is a lyuing god so lykewise is he the very lyfe of all them that are of hym and heare his worde This doth Christ confirme here with this his notable saying worthy for euer to be remembred berely verely I saye vnto you if any man will kepe my worde he shall neuer see death But what other thinge is it to kepe the worde of God then neuer to departe froÌ„ it and to beleue that whatsoeuer Christ hath promised vs in the gospel concernyng forgeuenes of synnes and euerlastynge lyfe is true and to remayne in the same faith and hope vnto the ende he that doth thys saith Christ hath euerlastyng life neither nedeth he to feare sinne hell nor the laste iudgement For to suche one all is grace and mercie death in dede shal assaulte the faithfull and flea the bodies of them yet shal they not fele it as they do whiche are vnder the power of the deuil and dye without the worde of God For they die vnwillingly spurne against death take on as though they were madde rore out lyke lyons refuse death and wold by no meanes dye and yet dye must they Yea if it were possible they wolde leape thorow a thousand fyres to escape death But so shall not they do sayth Christe that be my disciples that heare my worde and kepe it For when they lye vpon their bed and muste dye they shall haue no suche trouble turmoyle and disquietnes They shall haue ioye and peace in their heartes towarde God confortyng them selues with the hope of a better lyfe to come in that hope as persoÌ„s fallen on sleape swetely departe without feare or tremblinge For although death shall corporally flea them yet shal that death be so apalled and made of no force that it shall not be felt at all euen as though a man should swetely fall a sleape vpoÌ„ a softe pillow as we many times see in suche as for then offences are condempned to die when they go to suffer being before wel instructed in the worde and faithfully beleuinge the same they offer them selues gladlye willingly with a mery and chearefull hearte to dye They feare not neyther

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

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

vtterly put away the inward curse coÌ„demnatioÌ„ of the law so that for euer after it caÌ„ no more bynd vs nor hurte so many as beleue in Christ. For although outwardly wee are cursed euill spoken of despised and condemned as it chaunced vnto Christe and muste nedes so likewise coÌ„me to passe with vs for we must be made coÌ„formable and like vnto Christ in bearing the crosse yet inwardly we are free and blessed and the curse of the lawe can not preuaile againste vs neither can the lawe it selfe any more accuse vs and condemne vs. For if God thorowe Christ be with vs who can be againste vs So lykewise reade we in sainct Paules epistle to the Galathians when the fulnes of tyme was comme God sent his sonne made of a woman made subiect to the lawe that he might deliuer them that were bounde to the lawe Christe for our sake fel into the lawe that is to saye into the payne of the lawe that we might be deliuered from the same and obtaine that portion of enheritaunce whiche is due to the sonnes of God Wherof the prophete Esaye also sayeth ye are frely bought ye shall frely bedeliuered S. Peter also sayth we are deliuered by the precious blood of Christ that innocent lambe of God The second fruit profit of the passion of Christ is that by it we are made free from sinne and it is in a maner all one with the first For when we be free froÌ„ the lawe then are we also free from sinne not that we synne not or can not offend but that synne is no more imputed vnto vs nor brought in againste vs by the law Therfore saith blessed S Iohn in his epistle The blood of Christ maketh vs cleane from all synne And Paule in his epistle to the Hebrues sayth that the blood of Christ purgeth our conscience from deade workes to serue the lyuing God Again to the Corinthians he sayeth God made hym that knewe no sin synne for our sake that in him we might be made that righteousnes whiche is alowed before God Christe for our sake was made sinne that is to say a sacrifice and oblation for synne by this meanes hath he recoÌ„ciled vs vnto god and made vs before god of vnrighteous righteous of sinneful wicked perfect good Now forasmuch as we be free from the curse of the lawe and from sinne it foloweth that we also are free and safe from death deuil and hel whiche is the thirde fruite and profit of Christes passion For seing death is the stipend and rewarde of synne as the Apostle sayeth and synne is abrogated and taken awaye from vs by the passion and death of Christe it foloweth that death is also taken awaye so that it hath no power againste vs. Therfore doth Christe threaten death by the Prophete and sayeth O death I will be thy death For seinge that Christe was the true lyfe he could not be ouercome of death but he being the noble coÌ„querour valiant victoure of death toke awaye the stynge from death and flewe hell as Christe him selfe saith by the aforesaid Prophet I wil deliuer them from hel from death wil I make them safe So was Satan also cast out as Christe sayth in the gospel of Iohn so that he can not execute against vs the paine of hell death And al this is comme to passe because Christ hath fulfilled the law for vs and purged our sinnes by the sprinklyng of his blood The fourth fruite profite of the passioÌ„ of Christ is that we are not only deliuered from the law sin death hel deuil but we are also thorow the merites of christs passioÌ„ receaued into the grace and fauour of god For he hath satisfyed the father for vs and hath reconciled vs vnto him as Paule testifieth sayinge when we were yet enemies we were reconciled vnto God by the death of his sonne Again God hath reconciled vs vnto hym by Iesus Christ. ones again God the father hath deliuered vs from the power of darcknes and hath translated vs into the kyngdome of his welbeloued sonne Yea we are not only by the death of Christe reconciled and set at one with God the Father but also wyth all the Angels and heauenly spirites For when the father thorowe his sonne fauoreth vs and is mercifull vnto vs then do al creatures the same thorowe him and be at concorde and perfecte agrement with vs as S. Paule saith It pleased the father that all fulnes shoulde dwell in hym and by him to reconcile all thynges vnto hymselfe pacifying by the blood of his crosse things both in heauen and in earth And ye which some time were farre of and enemies in your minde thorow euil workes hath he nowe reconciled in the body of his fleshe by death that he shoulde make you holy blameles and without fault in his sight And in many other places it is declared how we are reconciled set at one with the father and made heires of the kingdome of heauen thorowe Christe The fyfte fruit and profite of the passion of Christe is the newe testament whiche he promiseth vnto vs and bequethe vnto vs remission of synnes sealed and confirmed with the death and blood of Christe as it is written He is the mediatour of the new Testament that thorow death whiche chaunced for the redemption of those transgressions that were in the firste Testament they whiche were called mighte receaue the promesse of eternall inheritaunce For whersoeuer a testament is there muste also be the death of him that maketh the testament For the testament taketh authoritie when men are dead for it is of no value as long as he that made it is a liue Of these wordes it euidently appeareth that the newe testament wherin we haue remission of sinnes is sealed and ratifyed by the death of Christ. Therfore doth Christ cal the cuppe the cuppe of the newe Testament in his bloud which is shedde for remission of sinnes Last of all Christ with his death and passion hath goten vnto vs this fruite and profit that our crosse suffrance pleaseth GOD that after this it should no more be a cursyng or payne but an holy blessynge and mortifying of our olde Adam and wicked fleshe And by this meanes our tribulation persecution and death is an holy and acceptable sacrifice vnto god And all this comme to passe thorow the merite of Christ and his death as Paule sayth to the Romains Those whiche he knewe before he also ordeined before that they shoulde be lyke fashioned vnto the shape of his Sonne that he might be the firste begotten sonne among many brethren As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god so likewise the death of al the Christians shal be an holy sacrifice to god not

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

of synnes because all the faythfull are wyth hym rysen agayne frome synne so that frome hensefoorth synne can not hurte theym althoughe whyle they are in thys wycked mortall bodye they can not be free from it For Christ brought wyth hym oute of hys graue remission of synnes The seconde fruicte foloweth of the fyrste and it is this That Christe by his Resurrection hathe abrogated the Lawe that is to saye hathe delyuered and sette at libertie our conscience from it and hath geuen our heartes peace tranquillitie and quietnesse For seynge that Christ by his Resurrection hath slain deathe whyche is the stypende of synne and hathe brought with hym vnto vs remission of synnes it necessarily foloweth that he hath also abolished the strength of synne whyche is the lawe that it can no more accuse vs. Therfore sayth Paule The lawe of the spirite that is to saye the Gospelle whiche quickeneth hathe delyuered me frome the power of synne and of death The quickenyng of the Gospell or in that the Gospelle quickeneth and makethe alyue it hathe hys strength power and efficacie of the Resurrection of Christe For if Christe hadde not rysen agayne then all oure preachynge and all our Faith had ben vayne The third fruict of Christs resurrection is that we by his Resurrection are deliuered from death In consideration whereof Paule glorieth with the Prophet Osee saying Deathe is swalowed vp into victorye As though he should saye The glorious and victorious resurrection of Christ hath swalowed vp deuoured and abolyshed death so that death from hensforth can doo nothyng at all against vs. And his cruel and terrible sight is none other thyng then an hornet with out a stynge whyche looketh terribly and with her wynges maketh a great and dreadfull noyse but yet hath she lost her styng and pricke so that she can hurt or wounde no man Our Sauior Christ sayth I am the resurrection and the life He that beleueth in mee although he were dead yet shall he lyue And all that lyueth beleueth in me shal neuer dye By the whiche wordes Christ signifieth that deathe to the Faithfull is nothyng ells then a sleape For as he that sleapeth lyueth and may ryse agayne so lykewise he that beleueth although he dye corporally yet abydeth he not in deathe but returneth vnto lyfe yea death is vnto him a very gate wherby he passeth oute of thys myserable and sorowfull lyfe vnto a trewe and an euerlastyng lyfe and is raysed vp frome thys sleape so that for euer after he waketh and abydeth alyue worldes without ende Therefore the holy Scripture callethe the corporall death of the Faithful a sleape as we rede in many places of the old and new Testament of Dauid Ezechias Stephen and other holy Sainctes The fourthe fruict of Christes Resurrection is the deuastation or destruction of helle so that nowe we are free and safe frome euerlastynge pestilence and curse For yf CHRIST saieth Sainct Paule be not rysen agayne then they whyche are fallen a slepe in Christ are vtterly loste Of the whyche wordes it foloweth that all they are blessed whyche sleape in Christe for as muche as hee is rysen agayne frome death And therefore dothe bothe the Prophete Osee and the blessed Apostle sainct Paule mocke helle and saye O helle where is thy victorie And the Apostle streyghte waye addeth Thankes bee vnto GOD whyche hathe geuen vs the victorie thorowe Iesus Christe If Christe had remayned in deathe then had all we perished as the Apostle sayth But for as muche as he remayned not in death therefore are we not loste but with hym we are escaped out of helle and made ioyfull and blessed The fyfth fruicte and profite of Christes Resurrection is that CHRIST risynge agayne frome the dead hathe gotten for vs the victorie ouer Sathan and all his kyngdome with all his membres also as it is written Christe by his deathe hath expelled him whyche hadde lordshyppe ouer death that is to say the deuyll that hee myghte delyuer theym whyche throughe feare of deathe were all theyr lyfe tyme subdued vnto bondage Christ by his Resurrection hathe taken away all power from Sathan so that now he can no more exercyse hys tyrannye againste the elect and chosen people of GOD. For Christe hathe taken hym prysoner and taken hys weapons awaye from hym bounde hym and so vtterly weakened him that hee hathe no power at all And thys hys victorye dydde hee in hys Resurrection myghtylye declare when he ledde awaye captyue all the rulers of helle as Saynct Paule sayth He hath spoyled rule and power and hath made a shewe of theym openly hath triumphed ouer them in his owne person And of this victorie against SataÌ„ it is recorded in a certen psalm of Dauid wher it is coÌ„maÌ„ded that the gates dores shoulde bee sette open that the Kynge of glorie maye come in And the rulers and Princes of hell demand and saye Who is thys kynge of Glorye The Prophete aunswereth them sayenge It is the Lorde of Hostes. He is the kynge of glorie And of this victorie Christe also speakethe in a certayne Parable sayenge When a stronge manne armed watcheth hys house the thynges that hee possesseth are in peace But when a stronger then hee commeth vpon hym and ouercommeth hym Hee taketh frome hym all hys harneys wherein hee trusted and deuydeth hys goodes So lykewyse the deuyll possessed the world and shewed hys power in mainteynynge false worshyppynge of GOD and dyuers kyndes of Idolatrye and by thys hee stablyshed hys kyngedome and greately encreased the swarme of wycked and damned persones vntyll CHRIST whyche was stronger thenne hee inuaded hys kyngedome and tooke frome hym hys harneisse armour and weapon that is to saye synne and deathe wherewith he ouercamme the whole worlde and made spoyle of theim and by this meanes deliuered all the faithfull and electe people of GOD oute of his kingdome and sette theim free from his tirannie and power The sixt fruict of Christes resurrection is the preachynge of the Gospell For althoughe he dydde preache the Gospell to hys Disciples and to hys countreymenne the Iewes before hys deathe yet gaue hee oute noo Commyssion that it shoulde bee generally and vniuersallye preached to all Nations tyll after his Resurrection Therefore saieth he in the Gospell of Mathewe All power is geuen vnto me bothe in Heauen and in Earthe Go ye therefore throughout the whole worlde and teache all nations baptising them in the name of the Father and of the Sonne and of the Holy ghost He that shal beleue and be baptised shal be saued But he that shall not beleue shall be damned This is a moste noble gyft whiche no man is able sufficieÌ„tly to expresse or to esteme For all hadd ben frustrate and voyde yf it had not ben publyshed and set foorth abrode For howe

God reueleth and therefore accuseth and condemneth If it be no synne in the lawe of God then is it a popishe synne vnknowen to God and therfore not to be regarded For that is onely synne that the lawe of God forbyddeth And thus may we see that very many lye weltring in great notorious synnes as couetousnes whoredome adultery theafte vsurie anger enuy glotony drunckenes bannynge cursyng blasphemy and suche lyke and styll remayne frowardly in the same without repentaunce without anye conscience of their wycked and vngodly behauiour as for their sinnes they care not onely this is their desire that they may so synne that it be not perceaued nor knowen of other Suche sinnes can not be forgeuen and vnto these belong byndinge or retayninge and the second power whereof Christe speaketh here that suche synnes are to be retayned Therefore here is a difference to be made and the true sinnes are so to be diuided that some are sinnes both before vs and God some only before God and not before vs. For we wil not knowledge them nor be sorie for them and desire of god remission and forgeuenes of them As Dauid saith against thee alone haue I synned and before thee haue I done euil Here both be ioyned together forasmuch as Dauid knowledgeth and confesseth that he hath done euill and knoweth that it doth displease God As thoughe he should saye verely I know and fele the synne not only because I remembre it but also because I fele what synne is able to do yea I feale the power and strength of synne that it is a cruel torment and an intollerable burden and that it accuseth me before god and goeth about to plucke me vnto death and vnto the deuill as Paule sayth to the Romains without the lawe synne was dead I lyued somtime without lawe As though he should saye Synne is alwayes in vs. But before the lawe commeth it is as though it were buried or a sleape For it disquieteth vs not it vexeth vs not it tormenteth vs not And hereof it commeth that we heape dayly more and more sinne vpon synne and make no conscience thereof otherwise woulde we repent and cease to synne But when that thonderbolte I meane the lawe of God stryketh the conscience pearceth it thorowe then begynneth synne as a man wolde saye to waxe alyue againe so that now we begynne to knowe how mightie a thing synne is whiche taketh god awaye from vs and casteth vs downe hedlong vnto the deuill and hell fyre Therfore sayth Paule when the lawe came synne waxed alyue again But I was dead the commandement which was vnto life was founde vnto me to be vnto death And this is the very sinne which is sin before God me as we may see in Dauid when he committed adultery with Bethseba the sin greued him nothing at all for sinne was dead But when NathaÌ„ the prophete ones came and did cast this thonderbolt at him Thou art this man then beganne syn to waxe aliue in Dauids hearte and threatned him death But Nathan conforteth him sayth Thou shalt not dye Thus sewe that the Apostlike regiment is an aucthoritie and power not ouer politique ciuile and temporall matters or ouer suche synnes alone as that world accuseth coÌ„demneth iudgeth and punisheth but ouer all those synnes whiche thou in thy conscieÌ„ce and god in his righteousnes count to be sinnes so that by thys meanes the syns of the whole worlde are subiect to the Apostles to all the ministers of the church yea when time requireth to all Christians so that thou maist certenly persuade thy selfe when thou hearest of thy pastour or in his absence of any other Christian that thy sinnes are forgeueÌ„ thee in the name of Christ that that is so true iuste and certen and is also of no lesse power as though Christ himself had spoken it or an Angel from heauen had declared it vnto thee at the commandement of Christ. But this coÌ„mission and power is not geuen to the Apostles ministers of the church that they shoulde thereby auaunce themselues setforth their owne honour waxe proude and exercise tyranny ouer the congregation of God For it is onely geuen them to this ende that therby they should serue thee and that thou mayest be defended agaynste thine enemye whiche is to stronge for thee Therfore this is a wonderfull and incredible power that wretched man whiche is a synner also should dryue the deuyll out with his power whom otherwise the hole worlde coulde not expell and driue out For so sayth Christ what soeuer ye losen in earth shal be losened in heauen Again whose synnes ye shall forgeue shal be forgeuen them And as it is rehersed in this our gospell as my father sent me so lykewise do I send you These wordes are so plaine and euident that no man ought to doubte of them but as he heareth the wordes of remission of sinnes pronounced vnto hym so lykewise shall he receaue and enioye it And this is the cause that we admonishe you so often seinge Christe hath geuen suche and so great power to his churche that ye shoulde vse the same and by no meanes despise it For vnto this ende hath Christ ordeined this ministerie that on this wise the synnes of the worlde shoulde be forgeuen and taken awaye so that they be sinnes in dede and with a repentaunt fayth and faithful repentaunce knowledged and confessed For as for counterfaite and forged synnes they pertayne nothynge vnto this matter They must be sinnes in dede which trouble vexe and disquiet the heart as Adam in the fyrste booke of Moyses preached and sayd to his son Cain If sayth he thou haddest done well and haddest ben good thyne oblation shoulde haue bene accepted But for asmuche as thou arte euill thy synne lyeth in the dores As though he shold say Thou standest nowe there and arte a synner but thou dost not yet fele it Thy synne lyeth but in a very troublesome and vnrestfull place Therfore se vnto it for it wyll one day awake and comme to light and then shall it otherwise go with thee For thy synne lieth lurketh not vnto this ende that it shoulde for euer rest and be kepte secrete but that it should comme to light that it may torment trouble vexe and byte thee so that thou shalt not know what to do nor whether to turne thee They therfore that are not moued with their sins haue notwithstandinge synnes in dede but yet suche as are not venial remissible or able to be forgeuen and therefore are their sinnes retained holden and bouÌ„de For they haue no luste nor desyre to be forgeuen for if they had they would repent and leaue to synne This was the doctrine of the Papistes that whosoeuer wold haue remissioÌ„ of their sinnes they should firste of all confesse all theyr synnes to the priest be contrite and sorie for them and receaue penaunce at the

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

through all our life with sinnes This might worthely be giuen to vs as measure eueÌ„ death and hell But what doth GOD He putteth awaie that that we haue deserued that is to saie wrathe indignation iudgement death hell c. and bryngeth to vs heauen grace libertie and a quiete mynde from the condemnation of the lawe and of an euill conscience He riddeth vs from al penurie blame and giueth vs all that is good This is truely a large and plentifull measure but whereas thou deniest other the same measure after that thinke not but like measure shal be giueÌ„ to thee from GOD as thou giuest other Thou wer fortunate before bicause he helped thee with the measure of grace Now shalt thou haue suche measure as thy vnkinde and craftie behauior deserueth This teachyng is marueilous whereby it appereth that GOD requireth more earnestly thy duetie towardes thy neighbour then towardes hymself For as touchyng hymself he pardoneth synne and will not reken what soeuer we offende against hym Contrarie when we be vnmercifull to our neighbour GOD will neither bee pleased with vs neither forgiue vs any thyng Wherefore all this rate of measuring is to be appointed doen after faithe and not before For before thou haste faithe GOD dealeth not with thee after thy desert but was mercifull vnto thee he opened thee the waie to his worde He promised thee remission of sinnes This is the first measure giuen to vs wheÌ„ we began to beleue after that this measure was receiued he giueth commaundemente to measure to other likewise And he that doeth so lette hym looke to be doen vnto as he doeth vnto other If he be cruell let hym looke for no mercie of GOD if he iudge he shal be iudged and damned Wherfore this measuryng hath her beginning after faithe when GOD requireth so greatly thy duetie towardes thy neighbour threatnyng that he will reuoke all his grace if we will not be mercifull to our neighbour Wherefore he that thinketh earnestly how to serue GOD let hym doe good to his neighbour let him doe as GOD doeth that is let him not iudge let hym not condemne but forgiue and giue gladly let hym shewe hymself beneficiall and liberall when he maie Els shall it chaunce no otherwise then it chaunced to the seruaunte Math. xviii He had mere mercie shewed vnto hym when the lorde let hym goe scotfree and forgaue all his debt But when he would not forgiue his neighbour an hundred pence neither tary the tyme vntill he were able to paie the whole his free quitauÌ„ce that he had in the tenne thousande talentes that wer forgiuen stoode hym in none effect and he is deliuered to the Iailers vntill he paieth the whole And surely it is not possible that we should alwaies folowe this rule We forget mercie oftentymes and whereas mercie was requisite we are wrothfull where we should speake gently we cursse Although it chaunceth thus vnto vs by infirmitie that in this place we dooe contrary to Christes commaundemente Yet let vs beware at least of the sinne of the Phariseis that we continue not therein without remorse of conscience as thei doe but that we might quickly amende let vs put before vs this example to doe to other as the father of heauen hath doen to vs to shewe our selues forgetfull of wronges and not to slacke or cease in well dooyng by the iniquitie of the worlde or vnkindnes of men And to the forgiuenes of synnes it is necessarie that he confesseth his fault that must be forgiuen For it is vnpossible that I should forgiue the Pope and other enemies of Gods woorde their synnes The reason is Thei knowe not theim selues for synners in that thei persecute our doctrine If thei would confesse their folie and professe repentaunce I would not deny theim remission of synnes For there must nedes be synnes if thei should be forgiuen But he that denieth his synne and defendeth it with his rightuousnes as Saul did before Samuell this mannes synnes can not be forgiuen This doctrine is of a Christian mannes life whiche Christ putteth forthe by the example of the father of heauen This doctrine doeth Christ earnestly setforthe by the similitude of a moate and a beame As though he should saie I se that this is hard for you to doe For your owne dammage greueth you the grief thereof is not sone taken awaie Assone as ye se your aduersarie and remeÌ„ber your wronge anger waxeth rawe againe and all thynges come to stomacke as freshe as though thei wer now dooen wherewith he hath hurted vs with a greate desire also to reuenge Yelde not ouer your selues saieth Christe to wrothe and indignation For although he hath diuersly hindered thy profite and defaced thy good name yet all this is but a Sonne moate in thy eye in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges whiche thy neighbour hath doen against vs. Wherefore many thynges are requisite to hym that will Iudge and condemne In other matter thus it is the teacher muste be better learned then the learner or els shall he be able to teache hym nothyng What kinde of maister canst thou be which professest that thou wilt teach other and art as ignoraunte and as faultie as thy scholars be whom thou takest on thee to teache This ought not to be doen and suffered emong men and how muche lesse can it be suffered in my kyngdome before GOD where as all are to be blamed Wherfore get thee the practise of this parable wheÌ„ thou hearest seest or sufferest any thyng that is greuous vnto thee that thou maiest alwaies saie Patience This synne is little in comparison of myne GOD hath many more to obiect against me then I haue against other Wherefore I will gladly winke at theÌ„m so that GOD will winke at mine not rubbe me on the old sores But the worlde can neuer bee perswaded but that it will rebuke the moate in his brothers eye and not consider the beame in his owne For where as thou hast one quarell with thy neighbour there hath GOD infinite causes against thee seyng thou neuer keptest his preceptes but haste transgressed them manifolde waies This thou forgettest and therfore in the meane season thou fallest in hatred against thy neighbour for a little woorde If thou canst haue suche a quicke sight in thy brothers little faulte why dooest thou not ponder thy owne beame also Wherfore a christiaÌ„ man must vse an other waie when he seeth a moate in his brothers eye let him first retourne vnto himself before he begin to iudge and there shall he finde suche a hugeous Beame that he will haue but little luste to iudge his neighboure so that he maie haue GOD mercifull to his synnes Wherefore first he goeth about to take awaie this his owne beame and when he is in doyng that he findeth so muche busines that he sone forgetteth his brothers

nothynge for their defence For what can they bringe God made all thinges he gaue vnto them the moste holy baptisme He put the gospell yea all most in thy mouth he gaue his supper communion euerie wher and absolution He ordayned coÌ„mon ministers thou haddest at home both parentes and maisters which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife but thou shalt nedes be constrained to confesse I was baptised The gospell was sufficiently preached vnto me But I cared not for it I did sett more by wordlye thinges This doth that signifie in this place wher as he that lacked the mariage garment is done For what could he answere to this wherto we must beare record that he gaue vnto vs his sonne and shewed all maner of grace in baptisme and in the gospel so that this only remained that we shoulde receaue with embracing armes that which he offereth so willingly vnto vs. Wherfore an horrible iudgement shall be geuen to these hypocrites euen that they may be caste bound hand and foote into the vtter darkenes that is that they may be damned with the deuil in hell vnto euerlasting chaines For their handes and feete are bounde so that they can not deliuer theÌ„ selues by theyr workes and they shall abyde their damnation in darkenes They shall lacke the light of god that is his confort for euer being alwaye in perpetuall miserie anguishe and tormentes so that they shall neuer come vnto theÌ„ so muche as a sparke of light This is an horrible miserie Oh that we could be moued therby and consider what a dolful paine it is to lyue miserablye in hel in chaynes with weping and gnashinge of teeth The gnashinge of teeth shal be through frost and colde the wepinge and waylinge for heate as the doctours haue expounded it Albeit Christ wolde signifie hereby all maner of torments that may be inuented This shal be their punishement because the time of their visitatioÌ„ is not knowen receaued wheras we were called had the sacrament baptisme the gospel and absolution yet we beleued not we vsed theÌ„ not And Christ would teach vs and bringe vs to this that we might know how great felicitie hath chaunced to vs in that we are called to such a magnificent noble glorious mariage where at we may be sure to find a recoueriÌ„g froÌ„ sin deuil death hell euerlasting wayling But he that will not knowlege so great grace but counteth these things of no estimatioÌ„ hath worthely for his reward eternal death For one of these two must nedes be that a man either receaue the gospell beleue get euerlasting saluatioÌ„ or not beleue so get euerlasting daÌ„natioÌ„ So that the gospel may iustly say the same that Paule sayd to the Iewes which spake against him blasphemed your blud be vpoÌ„ your owne head I froÌ„ this time forth go giltlesse to the geÌ„tils For wheÌ„ the Iewes wold not come god subdued theÌ„ to destruction sent his gospel to vs geÌ„tiles And for as much as it is come to vs this only remaineth as it is describe here that god wil cast out all theÌ„ that haue not their mariage garment And the lord will partly by alluring partly by fearing bring vs to that point that we shold take the gospel for our cheife safgard studiouslye heare it beleue it He allureth vs by his promise great grace through his great punishmeÌ„ts he feareth vs. But whan he preuayleth by none of these two an extreme destruction is sure to come If god wold raine downe gold perchance ther wold som begin to loke vp to heauen But wheras he putteth forth vnto vs the punishment of eternal death no maÌ„ careth for it or hath respecte to life This therfore is the some of the whole sermoÌ„ Christ wold gladly both allure feare vs that we might earnestly embrace beleue his word loke wayte certeinly for the most ioyful coÌ„ming in the last day wheÌ„ he shall retourne deliuer vs froÌ„ all euil both bodely gostly The whych thiÌ„g that almighty god and merciful father graunt vs through Christ his son and the holy ghost Amen The .xxi Sonday after Trinitie Sonday Â¶ The Gospell of Iohn iiii THere was a certayne ruler whose sonne was sicke at Capernaum As sone as the same heard that Iesus was come out of Iurye into Galile he wente vnto hym and besoughte hym that he woulde come downe and heale his sonne for he was euen at the poynt of deathe Then sayde Iesus vnto hym Excepte ye see signes and wonders ye wyll not beleue The ruler sayd vnto hym Sir come down or euer that my sonne dye Iesus saithe vnto him Go thy way thy sonne lyuethe The man beleued the worde that Iesus had spoken vnto hym and he went his way And as he was going downe the seruauntes mett him and tolde hym saying thy sonne lyuethe Then enquired he of them the houre when he began to amende And they sayde vnto hym Yester day at the seuenthe houre the feuer left him So the father knewe that it was the same houre in the which Iesus sayde vnto hym they sonne liueth and he beleued and all his householde This is agayne the seconde miracle that Iesus dyd when he was come out of Iury into Galile THE EXPOSITION THere are two thinges in this gospell whiche are very profitable and therfore moste worthie to be had in memorie The first is the miracle that Christ sheweth to the child that was in perill wheras he healeth him and yet commeth not at hym onely he saith to the father Go thy waye thy son lyueth and forthwith by this worde the childe is recouered whiche was many a mile from thence and knew nothinge of this worde This is a great miracle which declareth vnto vs how mightie the word of our lord Iesus Christ is and that whatsoeuer it setteth vpon it bringeth it to passe although the deuill be neuer so muche against it For this disease is no otherwise to be estemed of vs than the other workes wherwith the deuill vexe vs moste miserable men To the destroying of this worke of the deuill is nothing els requisite but the worde of Christ and then is health gotten For the deuil muste geue place whether he will or no as soone as the worde of this man Christ soundeth As we see here Wherfore this miracle pertayneth specially to this ende that we maye well knowe Christ which is not only a man as other be that lyue a bodilye lyfe but he is also almightie god for as much as he is the Lorde ouer death and the deuill yea such a Lord which with a worde can helpe againste all euill Therfore we also in our peril and necessitie must seeke helpe at hym As this prince doth And speciallye we oughte to make muche

present should cause him to fall from his faith he straightwayes falleth vnto the coÌ„firmatioÌ„ of the fathers faith bydding him to be of good cheare and not to feare but only beleue He coÌ„maÌ„deth also the people that were present to accoÌ„pany the corps vnto the burial for to depart to go out of the house where the dead maid lay As though he should say what haue ye to do here Do ye thincke to cary out the dead ye are deceaued ye muste seke a dead corps in an other place Here is none for you This maide onely sleapeth But they laughed him to scorne knowing right wel that she was dead But Christ affirmeth that she is not dead so that now this only remaineth that he proue his sentence to be true be shewing that she lyueth And amoÌ„g al that were there present ther was none of that minde with Christ but the father of the mayde Christ was content therwith so that for him that is to say for his faith sake he worcketh this miracle and sheweth euidently that the mayd liueth If it had not bene for the fathers faith the mayd had neuer reuiued nor had lyfe again before the great day of the generall resurrection but had remained styl not in sleape but in death so noble a thing before God is faith which loketh for health and helpe at the hande of Christ only Therfore Christ coÌ„meth vnto the mayde taketh her by the hand and by the power of his worde he calleth her again vnto lyfe and streightwayes the mayde rose vp euen as though she had bene waken out of a swete sleape We ought to note diligently these wordes that Christe sayeth here The mayde is not deade but she sleapeth For they are wordes right wel worthie to be remembred yea and if it were possible all that we haue were to be geuen so that we might kepe vnderstand and beleue these wordes euen so as Christ meaneth For he that knew this when he beholdeth a dead corps of a man he wold coÌ„sider and right wel vnderstaÌ„d that the man is not dead but sleapeth He that could so chaunge his iudgement that he woulde counte him that is dead to be but as one a sleape he might worthely reioyce that he hath learned a most excellent art But this we learne by experience both in our selfes and in other that the more any man excelleth in reason the lesse doth he beleue this and the more laughe it to scorne as a drousie dreame and mere madnes as it appeareth here when they deride the Lorde Christ and laugh him to scorne and thincke on this maner what will this felow rayse vp dead folke vnto life Is it not to be thought that he is madde But so goeth the worlde So high is the wisedome of God that reason couÌ„teth it plaine folishnes For thinck this with thy selfe yf thy child were dead I should saye to the He is not dead but sleapeth onely and he maye be waken and raysed vp from his sleape wyth this litle finger of mine woldest thou not take it for a plaine mocke and a plaine laughing to scorne of thy calamitie and mishappe Euen so Christ in this place is in like maner handled that is to saye laughed to scorne and taken for a foole Wherfore learne thou this of this gospel that death before Christ is but a sleape as likewise sicknes before him is health as we see here He rayseth vp the dead mayde with his finger as one that weare a slepe The woman was deseased but when she coÌ„meth ones vnto Christ she is diseased no more So likewise of other The blynd when they come to hym receaue their sight synners are iustified the condemned are saued so wonderfully can he deale with vs farre otherwise then either reason can ymagine or beleue This mayd before all men is dead But before mine eyes sayeth Christ she lyueth and only slepeth Dauid before his owne and before all mens eyes is a shepehearde and keper of shepe but before me he is a Kyng All ye that beleue in me before your selues are sinners but before me ye are holy and as the Angels of God For I do no more but speake the word and sin death disease c. streightwayes geueth place and in their steade commeth righteousnes lyfe health c. As I speake the worde so must the matter be Therfore god in this place speaketh so maruelous a worde so against all reason after the iudgement of the worlde when he saith of the maide that she is not dead If he had sayd only she sleapeth meÌ„ might haue said according to the comon prouerbe yea she sleapeth S. Michaels sleape which continueth till the daye of iudgement But he sayeth expresly she is not dead other saye Surely she is not aliue It is true before their eyes but before Christ she liueth and that they may vnderstaÌ„d this to be true he rayseth her vp only with his finger as one child vseth to rayse vp an other wheÌ„ he is a sleape To be short all these things tend to this ende that we should not consyder our mishappes according to the iudgement of reason but with Christen eyes after the sentence of faith For the Christen eyes are suche that when they loke vpon synne hel death they saye I see not death I fele no sinne I perceaue no damnation but I see thorow Christ lyfe holines saluation In lyke maner when I am poore I feele no pouertie but I perceaue that I haue ynough euen to the vttermost For I haue Christ which in a momeÌ„t is able to geue vnto me whatsoeuer I haue nede of although I haue nothing presently He that coulde get suche eyes he might truly glorie of the Christen eyes he should farre otherwise iudge of thinges in the time of dearth pestilence c. Then the world vseth to iudge All men behold loke vpoÌ„ the present abundaÌ„ce and as the store is so is their hope concerning the life If there be muche then are they of good confort If there be but lytle Then they despaire So lykewise wheÌ„ the plague is they that are able prouide for them selues by fleing and thinke they may be sure in other places But a Christian man althoughe he be neuer so greatly diseased and infected with the plague shall notwithstanding thinke thus I haue Christ If it so please hym this disease can not hurt me And vndoubtedly yf we had suche faythe what so euer aduersitie came it shoulde neuer trouble vs but we shoulde be without all feare yea mery and quiet But when we beleue not neyther haue suche eyes but beholde all thinges with carnall eyes herof cometh vnto vs so greate feare and tremblyng that we thincke that the vengeaunce of god will fall vpon vs out of haÌ„de and that we by no meanes can auoyde it So saith Christe in the gospell It is written I am the God of Abraham and the god of

Psal. 143. Rom. 11. Galat. 3. Epicures We muste praye contynually Luc. 18. 1. Thess. 5. Eccle. 18. A christen maÌ„ is euer in danger therefore ought he euer to pray Every christen man is a priest Cause to pray Iohn 8. A short declaration of the lordes prayer The first peticion Math. 9. The second peâ—icion The thirde peticion The fourthe peticion The fyfte peticion The sixt peticion The seuenth peticion We oughte to be feruentlye geuen to prayer Math 6. Psal. 50. We muste praye in the name of christ Prayer not made in the name of christ is no prayer God hearethe only those prayers that are made in yâ— name of christ Note well Ioan. 14.16 In Psal. 108. Libro de Isaac etamina What it is to praye trulye Prayer onlye râ—dressethe all our mesiries Rom. 8. 2. Cor. 12. God dothe all thynges for the beste Math. 6. Math. 26. Marc. 14. Luc. 22. A good lesson Math. 8. We maye no appoinc god in oure prayer how and wheÌ„ hee shall helpe vs. Iudith 7. Esa. 30. Thren â— Psal. 9. God wyl help all them in coÌ„ueniente tymâ— that pray vnto him Praier is our onlye staye in thys worlde Ioan. 16. Forget not this o EnglaÌ„d How the church of christ maye be safly preserued froÌ„ the deuil and Antichriâ—ste â–ª Euery christeÌ„ man is a souldiour Ephe. 6. With preaching praier the kingdome of Antichriste is ouercome 2. Corin. 10. An exhortarioÌ„ vnto prayer A wicked imagenacion Iohn â—5 Christes kingdom is spiritu all Math. 10. Luc. 22. Act. 1. The holye ghost teacheth to praye Zacha. â—2 Faythe is the gyft of God Rom. 10. Praier without Faithe is no prayer Two thinges speciallye taught in this sermon The historie of christes ascension Act. 1. Act. 1. The state of glorified bodies Rom. 4. Christ by his ascension declareth the his kyngdome is not of thys worlde Iohn 18. Actes 1. Why Christ came down from heauen Psal 68. Ephe. 4. Phil. 2. Ioan. 16. Ioan. 14. Gen. 5. 4. Reg. 2. Iohn 6. Iohn 10. Act. 2. The differenc of christes ascension and oures â—oan 3. Ioan. 18. The maners of thys world discribed Thoughe our bodyes be on the earth yet our myndes ought to be in heaueÌ„ Coloss. 3. Luc. 11. Synne hath made vs bond slaues to the deuyll and deathe Christes humilitie Christes glorious tryumph ouer synne deuill and hell Rom. 8. By christ are we made free from synne â–ª deuyll death damnation Why christ is ascendede into heauen Rom. â— Synne 2. Reg. 11. 2. Reg. 12. All thinges worke for the best vnto theÌ„ that loue god Psal. 51. Deathe 1. Cor. 5. Osee. 3. The deuyll 1. Pet. 5. Note well Synne death and deuyll are taken prisoners of christ The fruite of christes ascencion Christ hath receued gyftes for men Ioel. 2. Iohn 16. Act. 2. The workes of the holye ghost Rom. 4. Psal. 32. Psal. 68. Ephe. 4. Enemies of godes worde Psal. 2. Persâ—ecutyon maketh the worde of god to florishe Math. 16. Math. 21. God defeÌ„deth his churche Iohn 16. 1. Cor. 4. Iac. 1. Math. 16. Luke 24. Christe blessed his disciples what christes blessing was Math. 28. Marc. 16. Marc. 16. What it is to preach the gospell to euerye creature Esa. 55. Whersoeuer yâ— gospell is preached there the blessinge of Christe is What christe mente by blessing his disciples Rom. 1. Luc. 24. The holye ghoste is almighte and euerlasting god The miseries of the true christians in thys worlde both outwardly inwardly Why the holy ghost is called a conforter Note well Two kyndes of conforte The conforte of the worlde The conforte of the holye ghoste An obiection Ihon. 16. MathÂ· 14. Marâ— 6. Luc. 9. Antichristes disciples are in better case in this world then the disciples of christe Christes humilitie the answer worldly confort is vncerten The conforte of the holy ghost is most certen and sure 1. Iohn 2. Iohn 16. The holye ghost is god The rewarde of the godlye in this lyfe How the holy ghost coÌ„forteh the faithful inwardly Phil. â— The holye ghost teacheth no newe doctrine The wytnes bearinge of christe only coÌ„forteth the troubled and weak conscience Note Iohn 14. lib. de Isaac et anima Galat. 1. Epist. 2. Iohn The holye ghoste confortethe by the worde Rom. 10. What ChristiaÌ„s shal loke for this world vnconfortable thoughtes are of the deuyll Rom. 4. A swete conforte Math. 2â— Of the crosse and affliction Luc. 24. The true and false churche The pope and hys Secte is not the true churche Ciprians erroure Exod. 20. Deut. 5. Math. 6. The excommunicate and curse of the false churche is not to be feared How the false churche maye be knowen What it is to knowe god Iohn 1. What it is to knowe christ What it is to know the father The doctrine of the true churche The doctrine of the false churche whi we ought to do good workes Apoc. 2. The tokens of the true churche The true chureh taketh all troubles pacientlye and thankefuly Pentecoste â–ª what it signifyeth Exod. 20. 1. Cor. 10. Exod. 12. â— Cor. 5. Heb. 9.10 The PeÌ„tecost of the Iewes Rom. 7. Iohn 7. Exod. 34. 2. Cor. 3. The lawe accuseth 2. Cor. 3. Exod. 19. Deut. 8. The Whytsontide or PeÌ„thecost of the christians Actes 2. Luc. 24. Act. 1. Math. 3. What the fyrye tongues signifye Esa. 2. Math. 23. Marc. â—6 Why the Apostles speake with diuers languages Act. 5. Act. 20.21 Psal. 6â— Esa. 60. Hiere 3. Ioel. 2. Zachar. 3. The holye ghost hath alwayes ben of the churche Iohn 16. 2. Pet. 1. Luc. 12. Christe the sonne of god Gen. 3. The reuelacion of the holye ghost on whitsondaye why the holye ghost was opened on whitsonday By christ receaue we the holy ghoste Psal. 68. Act. 2. The holye ghoste is god from euerlastyng Why the spirite of god is called the holye ghoste Iohn 6. Diuers propertis of the trinitie The proper office of the holye ghoste Act. 15. The seconde sanctifying of the holy ghost Ephe. 4. Zach. 2. Other offices of the holye ghoste Iohn 14. Iohn 15. How the holy ghoste may be obtayned Luc. 11. Prayer The holye ghost is to be obtaynede by prayer We muste pray in the name of christ Psal. 68. Act. 2. Math. 28. Marc. 16. Act. 3. The lyfe is godly to be ordered The office of the holye ghoste Math. 6. Psal. 51. The dignitie of this gospel To loue christ and to beleue in hym are all one thyng The nature of loue It is necessari that Christ beloued Loue doth all thinges Loue procedeth of fayth What is christes worâ— The lawe of god is to be obeyed How god is to be knowen Note well A great coÌ„fort Deut. 30. Rom. 10. What it is to be in heauen What it is to haue god dwellyng in vs. Esa. 66. Act. 7. 1. Cor. 3. â— 2. Cor. 6. Loue maketh all thynges lyghte Spollers of church goods That Christ keth god spea speakethe vexacion geueth vnderstaÌ„dynge Wyth out the in warde

tremblyng and dreade and dydde for very feare and pensiuenes despaire because they mystrusted that they wer not able to susteyn gods iudgement For the popes doctrin brought vs to this opinion that we feared Christ as an horrible iudge And many haue beÌ„ in that case that they thought there was no hope of saluatioÌ„ to be loked for of Christ for them And for that cause they prayed to the virgin Mary that she would bee theyr patronesse and make intercession for theym to suche a iudge For no man knew any other thyng but that Christ was cleane loste Wherfore there was no other thyng looked for but that we dyd tremble and quake when we thought of this Iudge Wherfore thynk this that the greatest part of this signe is past And I iudge likewise of the celestiall signes that the lest part of them remaineth And if thei be not all yet come to passe yet it may chaunce dayely that they be done But neuer the lesse we must be nothyng slacke in caryng therfore that we may be redy to mete at that day As Christ hereafter dothe exhort vs so to do In the ende Christ speaketh also of the other prodigious signe and sayth Men shal pyne away for feare and for the dreadful expectation of these thinges that shall chance to the worlde Here speaketh he of an other confusion whiche is excedyng great And thereof it chaunceth that men feare the signes of the laste day But suche are not the wycked the vngodly but the godly and timorous Wherfore they ioyne with the signes the meanyng therof whiche the wicked doo foolyshely despise and thynke themselfe wyse in so doynge because many suche sygnes hath chanced before and yet the day came not Wherefore they see these signes dayely and are not an heare the better neyther doo they thynke that the thyngs that chance on the last day are shewed to make them to be ware and circumspect Suche despisers dothe Christe caste frome hym For seynge they are so dull harted that they are nothynge moued with the signes much lesse wyll they care for the woorde and doctrine But the good whiche marke these signes and are moued with them dothe Christe take to his cure and comforteth them swetely after this sort Forasmuch as they confesse Christ and set by his worde and wyll not depart from it wyllyngly or denye it that they ought not to be afrayde or abashed at the syght of any sygnes bee they neuer so horrible and dreadefull Then shall they see sayth Christ the sonne of man commyng in a clowde with power and great glorye This magnificence passeth all the triumphes of kynges and emperours For then shall the ayre be full of angelles and Sainctes whiche shall shyne more bryghter then the sonne and Christe shall be in the myddest of them and with his elect shal geue sentence agaynst the damned whiche shall stande beneth in the earthe with the dyuell tremblyng and quakyng Wherfore sayth Christ when these thynges begyn to come to passe loke vp and lyft vp your heades be of good chere and see that ye be mery For all these thynges must be done If the worlde muste nedes fall it must fyrste geue a cracke For such a great buildyng can not fall except all thinges therof be fyrst shakeÌ„ pluckt in pieces As a man that is nowe at the poynt of death he wrastleth and rolleth his eyes mouthe and all his membres his face waxeth pale and all about hym is sene great deformitie Suche shall be the facion of the worlde when it shall nowe perishe But I say vnto you be not discoraged in your myndes Lyfte vp youre heades for to you it may be a pleasure to behold these thynges And this occasion of ioy is not to be despised your redemption saith he is at hande yours I meane that beleue But the other that do not beleue shal be condempned Wherfore they ought to feare but they do not so For Christ shall bryng with him both these things that is heauen for the beleuers and godly and hell and damnation for the other This speaketh Christ to the godly whiche also shall be afrayde when the Sonne and Moon shal change their countenances and the world shall be full of signes For the Sainctes bee not so stronge yea Peter and Paule would thynke these signes fearfull if they were lyuyng But be strong saith Christe there shall be an horrible syght but it shall not hurt you it shall hurt the dyuell and the vngodly but there shall come therof saluation and moste ioyfull redemption to you whiche ye haue desyred so greately and haue prayed that my kingdom should come your synnes forgeuen and you your selues delyuered from all euill That thyng therfore that ye haue prayed for so longe and so hartily shall nowe be geuen vnto you For this is called the day of your redemption Wherfore this latter day may wel be called the day of damnation and redemption the daye of sorowe and ioye the daye of hell and of the kyngedome of heauen As Christ in the .xxiiij. of Mathew sayth Then shall all the tribes of the earth lament We shall not by Gods grace be amongest them but here wyll we leaue the Pope the fantasticall spirites the wrongfull extorcioners the wicked citizens the seditious people suche other whiche leaueth no kynde of wronge vndoone whiche persecute the Gospell and are the begynners of all these euyls then shall they smoke for this But we that are nowe oppressed with theyr myghte and dare not looke them on the face whiche wepe and are vexed shall at that tyme laugh and see before our faces howe they are dryuen with the dyuell into hell Wherfore although it shall seme dreadfull vnto you be not afrayde seeke no corners to hyde you in whenne these thynges begynne to come to passe But lyfte vp your heades meryly and stryue agaynste youre temptation Remembre that ye woulde haue me suche a one For if ye woulde haue me your redemer fyrste must I oppresse them that hold you captiue Is it not so If the robbers had taken thee and put thee in a castell and thou heardest that the castell were strongely besieged thou woldest not care so muche for the cruelnes of thy enemies but woldest rather reioyce if thou knewest that this were doone for thy sake that thou myghtest be delyuered from thy enemies So thinke ye here also that it ought not to seme terrible when the world shall plunge miserably and greuously be tormented For this punyshement is not for you but prouided for them on whome ye made complaynte Wherfore take this comynge as the comyng of youre saluation For I come not to condemne you to helle but to delyuer you out of this wycked frowarde and corrupte worlde and to separate you from the dyuell and his garde and to put you amongest the angels where ye shall suffer no euyll but haue the fruition of euerlastyng

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

from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the CorinthiaÌ„s he saith that Christ after his resurrection was sene of more then of fiue huÌ„dred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opeÌ„ vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he

not this voyce It is the voice not of a shepherd but of a wolfe For thus is the report of this beast that is to say of a shepe It hath this nature and propretie that amonge all beastes there is none that hath so quick an eare and so sharpe and redy sense of hearyng as the shepe hath as experience declareth For if neuer so many crye and call it regardeth them not It refuseth all excepte her owne shephearde Hys voyce shee knoweth and heareth Unto that she goeth and maketh haste In lyke maner yong lambes euen in the greatest flockes euery one knoweth the bleatyng of his owne damme and foloweth that so long tyll at the last he hath founde her Christ hath respect to this nature of the shepe and compareth his Christians wyth theym that they also after the same maner should moste diligently hearken to the voyce of the shephearde that they be not deceaued And this is his meanynge that where the voyce of Christ is not his shepe can not be allured nor moued there to geue any eare And herein he geueth vs a playne commandement that if we will be his shepe we muste haue fyne and picked eares whiche may discerne the voice of CHRIST frome all other although those voyces seme to be neuer so clere pleasant and swete Therfore in this place it is to bee learned that wee geue diligent attendance to heare the word of GOD yea and that alone and none other that thorowe it we maye be able to sette oure selues agaynste all the subtilties of the ennemie whyche he craftily gothe about to conueye into our heartes and also beware of false and corrupte doctrine For a woolfe is euer a wolfe neither can he geue ouer his nature If he hath not hys purpose by false doctrine then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes Here must thou followe the shepe and saye I care not for thys voyce It is the voyce of a wolfe and not of a shepheard The voyce of my shephearde is I am the good shepheard and I gaue my lyfe for my shepe But thou woldest bryng me to that poynt that I shoulde despaire haue no hope of saluation in my shepheard and flee from hym Thus maist thou haue healpe and comforte agaynste that tentation wherwith the deuyll goeth about to dismaye thee to take away thy courage to driue thee into erroure to make thee sorowfull and to brynge thee vnto desperation We must therfore aboue all thyngs diligently heare and certainly knowe the voyce of oure shephearde by thys meanes shall there bee betweene vs mutuall knowledge and loue For howe can he hate vs when he bestoweth his lyfe for vs taketh awaye from vs death synne and all euyls and freely geueth vs euerlasting life These thynges can come to vs by none other voyce Lette vs therfore so much the more diligently embrace it and make muche of it Moreouer this is greately to oure comforte that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs whyche haue and heare his voyce sheepe For by this meanes a Christian hath no cause to complayne that hee is destitute and wantethe a shepheard He may want money substance health c that it may appere that we be left confortlesse with out a shepherd among wolues as Christ also sayde to his disciples Behold I send you as shepe in the mids of wolues And we daily se none other thing then this miserable face that the church is redy to bee deuoured of Antichriste euen as a shepe of the wolfe It semeth as though we had no shepherd that careth for vs and yet he neyther sleapeth nor slombreth that kepeth Israell But thus muste it nedes be that we shold loke for none other coÌ„fort but only at the voice of this our shepherd wherof Christ himself saith My shepe heare my voice He that heareth the voice of Christ and foloweth it He may in this behalf glory that he truly knoweth his shepheard and that his shepheard also knoweth him For he that regardeth the word foloweth that the deuill can not hurte him For what soeuer chanceth concernyng his lyfe goodes wife childreÌ„ c. He kepeth alway freshe in memorie this voyce of his shepheard Thou arte my shepe for thou hearest my voyce and knowest me and I knowe thee so that all his cogitation meditation studye and exercise is altogether in the woorde and faythe and in nothyng els at all as Christe hym selfe sayeth I knowe my sheepe euen as my father knoweth me and I know my Father For when Christ the sonne of God was in the earth he shewed none other power that he had but as though it had ben in the free choise of the deuill and of wicked men to deale with hym euen as they them selues lusted GOD seemed vtterly to forgette hym euen as thoughe he neyther cared for hym nor knewe hym But when Christ hanging on the crosse coÌ„plained said My God my God why haste thou forsaken mee when he dyed on the Crosse when he was buryed and the deuyl in a maner persuaded that CHRIST had no GOD thenne was it euidentely declared that the Father knewe hym For hee dydde delyuer hym frome hell and deathe So sayeth Christe shall the matter goe with you But lette not thys trouble you when all thynges shall so comme to passe as though I dydde not knowe you For a Christen man in thys worlde muste be assaulted and combred with calamities crosses myseryes afflictions troubles and wyth all kynde of aduersities so that there shall appeare no difference at all betwene hym and the vngodlye For outwardly the lyfe and deathe of bothe are in a manner all one yea that more intollerable and harder is It seemeth outwardly that the condition and state of a Christian manne before GOD is worse thenne the state of any Ethnicke and infydelle For hee is more troubled and oppreste wyth many mo tentations and afflictions But let not this moue thee but holde faste with toothe and nayle that he sayth I knowe my shepe But here thou hearest the deuil and reason making this obiection howe can God haue any care of thee seyng thou arte so myserably afflicted and troubled Answer thou thus I knowe that he knoweth me Neither dothe thys make my faythe to faynt that I dye and suffer all this trouble For I know his voyce and I truste vnto that that as a shepheard vnto hys shepe he putteth forth his voyce vnto me whyche I ryght well knowe and sayth I am thy shepheard I dyed for thee I gaue my life for thee This worde I heare and beleue This is the only and sure token vnto me that he knoweth me and I know hym agayn And although I nowe feele and perceaue otherwise then Christe here speaketh yet shal not all this make me to fainte nor to plucke my fayth from his worde All thinges are full of the crosse

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

there is nothyng doen of compulsion in all his seruice allowed After this sorte he dooeth compell he causeth the woorde to be preached vnto vs he that beleueth and is Baptized shall be saued he that beleueth not shall be condemned Wherby he setteth before vs bothe heauen and helle death and life wrathe and mercie For first of all he declareth vnto vs our synne and our greate corruption of nature that we maie feare when we heare that we are borne the children of wrathe in the kyngdome of the deuill And this is in deede compulsion and constrainyng when there is greate feare for the wrathe of GOD and thereby we are driuen to call for helpe And when that is so brought to passe by the preaching of the Gospel that the heartes dread then muste we proceade in doctrine that yet the synners fall not to desperation for their synne although thei haue neuer so iuste cause to despaire But let them rather folowe this councell of GOD that bicause thei are Baptised let them heare the Gospell that preacheth of Iesu Christ that he died for vs and made satisfaction for our synnes on the crosse by his death If thou beleue this thou nedest not feare the wrathe of GOD and death euerlastyng And so thou as a true geaste hast a roume in this magnificent and glorious supper and art therby fedde made fatte and in good likyng And so to compell is to make a manne afraied for synne and not to compell as the Pope dooeth with curssyng by booke bell and candell He doeth not cause any true feare in the conscience For he teacheth not truly what is synne But he magnifieth his owne trifles and cursseth hym that will not kepe his Ceremonies and mennes traditions But the Gospell openeth synne and the wrathe of GOD from heauen that all we none excepted doe liue in synne and are vngodlie This thyng doeth GOD commaunde to be shewed vnto vs by the Gospell wheÌ„ he saith to the Apostles Go and preache repentance But repentaunce can not be preached but by the openyng of the wrathe of GOD against all men because thei are full of vnbelief contempt of GOD and other synnes This wrathe ought to terrifie them and to make their coÌ„science quake for feare that thei maie compell theim selues and saie O Lorde what muste I dooe to auoyde this miserie Then shall it be saied to hym sit doune in the supper and eate For there are many tables full of meate and yet voyde of geastes Thou art christened therfore beleue in Iesu Christ that he hath satisfied for thee Thou hast none other remedie against this destruction then to be Baptized and to beleue For then shall wrathe be ended and greate plentie of grace mercie and remission of sinne sent doune from heauen vnto thee to thy greate ioye and singâ—ler comfort Wherefore to compell is nothyng els then to preache repentaunce and remission of synne To shewe the wrathe of GOD vpon synners and mercie vpon theim that beleue The wrathe and repentaunce causeth a great thrist and desire of grace And this is the true waie to this supper And now there is one churche made bothe of the Iewes and Gentiles and all are generally called poore nedie lame and weake For after the feare of the conscience thei gladly embrace the Gospell and desire mercie But thei that refuse to doe this be thei neuer so prudent and wise haue this sentence giuen against theim Thei shall not taste of my Supper â–ª that is the wrathe of GOD shall remaine vpon them and thei shall be damned for their vnbelief For GOD as I saied before hath no respect how riche how wise how holie thei be Wherefore bee thei neuer so carelesse be thei neuer so sure of them selues yet shall thei proue by experience that this sentence is not vainly spoken where Christe here concludeth Thei shall not taste of my supper But we that receiue it and feare for our synnes and doe not despise the grace of GOD whiche is offered vnto vs in the Gospell for Christes sake we shall obtaine for wrathe grace for synne eternall rightuousnes and for eternall death eternall life This sore Iudgement is now a daies as it appereth moste euident emong the Iewes and Turkes whiche haue no saueryng of the Gospell yea rather thei so muche abhorre it that thei can not finde in their heartes so muche as to see it or heare it It chaunceth also likewise with the Papisticall high priestes and bishops whiche are so little filled with this Supper that thei scarslie taste it or smell it But we whiche by the peculiar grace of GOD are set in the middle of the light of this Gospell are filled and well fedde and are become lustie and strong and are glad to be at this supper The Lorde graunte vs to continewe therein vnto the ende Amen Amen Christes intent therefore in this parable is to exhorte vs that we haue the Gospell in high estimacion and that we ioyne not our selues to theim whiche haue high stomackes by reason of their prudence wisedome power and holinesse For this sentence is giuen as touchyng their castyng awaie and damnacioÌ„ of theim that thei shall not tast this supper As thei were caste awaie in the people of the Iewes and onely the vnpure dragges wer reserued so shall it chaunce to vs also if we set more by Farmes Oxen and wiues that is by our spirituall and ciuill dignities and temporall possessions then we doe by the Gospell He speaketh a greuous and a verie terrible thyng with plaine and simple wordes Thei shall not taste of my Supper As though he should saie my supper is not to be despised for it is of an higher price then their farmes be despise thei it now neuer so muche although thei set more by their Farmes Oxen and wiues then thei doe by it There shall come a time when thei muste depart from all thynges from Farme from Oxe and froÌ„ wiues so that thei would faine then taste of my Supper But then shall it be saied vnto theim I knowe ye not Now I lacke no geastes Let your Farmes Oxen and wiues comforte you These shall giue you a better Supper for as muche as ye despised my supper and cared not for it There was greate prouision and coste made in this supper but althynges semed vile vnto you If there be more good fare and delicates in yours goe to it a Gods name spare not I will not lette you onely this I saie vnto you ye shall haue no part of my Supper These thynges shall bee dreadfull in that daie when GOD shall with plaine wordes call his supper life euerlastyng and their Farmes and Oxen eternall fire and shall not chaunge his sentence any thing but that thei shall neuer taste of this supper that is thei shal be voyde of all hope of saluation Wherefore these woordes are not lightly to be estemed whiche declare the euerlastyng

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

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

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