Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	king_n	kingdom_n	son_n	8,354	5	5.2182	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69147	A postill or collection of moste godly doctrine vpon every gospell through the yeare aswell for holye dayes as Sondayes, dygested in suche order, as they bee appoynted and set forthe in the booke of Common Prayer. Uery profitable for all curates, parentes, maysters of housholdes, and other gouerners of youth.; Postilla Anthonii Corvini	Corvinus, Antonius, 1501-1553.	1550 (1550)	STC 5806; ESTC S109261	359,302	596

the grace and mercy of the gospell that the church gathered of the gentyles and of the Iewes shal be made one flocke and haue one shepeharde But here marke and take hede in what manner this callyng shal be Christe alone must bringe it to passe and performe yt as he saithe I haue yet other shepe that be not of this folde and those same must I bring also c. Christe muste bringe the gentils whereout it foloweth necessarily that the gentiles of them selues without they be brought by Christe can not come And yf they can not come of them selues it is manifest and playne that we throughe grace and mercye be iustified and saued as saith S. Paule By grace are you saued throughe faythe Ephe. 2. and that not of your selues for it is the gifte of god not of workes least any man shulde boaste him selfe Now yf we are called to righteousnes and euerlasting lyfe by grace why do we then boast vs of oure workes Whervnto is now free wil become why do not you leaue Christe his honoure Wylte thou become a thefe and priuily steale awaye christes honour Is it not sufficient that the pharisies those glorifiers in workes are called theues If ye are wyse take counsayle with the scripture and beleue the same if ye will be saued which saith No man knoweth the father Ioh. 14 but the sonne and to whome the sonne wil reuele it .. Marke diligently that he saith To whoÌ„ the sonne wyl reuele it And in this gospell he saith also I I I my selfe muste bringe them When Christe doth bringe vs through his word and spirite then do we heare his voyce then do we willingly obey him and mortefie the old Adame in vs. To make shorte we lyue according to goddes will and pleasure Some there be that suppose that by this sentence Ther shalhe one flocke and one shepard is promised through out all the worlde Vnity concord in the doctrine of Christs faythe is not to be loked for vnitie and concorde in the doctrine and faithe of Christe but they be deceyued For this saiyng is fulfilled when both the Iews and gentyles are called by the word of god into the communion of one churche And in th ende of the worlde finally it shal be fulfilled when the faithfull as well of the Iewes as of the gentiles shal be disseuered diuided from the kiddes that is frome the vnfaithfull and taken into the kingdome of Christe Whiche God the father graunt vs through Iesus Christ our Lord. Amen The thirde sonday after Easter Ioh. 16 AFter a whyle ye shal not se me Ioh. 7. agayne after a whyle ye shal se me for I go to the father TheÌ„ sayde some of hys dysciples betwene them selues What is this that he sayeth vnto vs after a whyle ye shall not se me and agayne after a while ye shal se me and that I go to the fatherâ— They sayde therfore what is this that he saith after a whyle we can not tell what he saith Iesus peceaued that they wolde aske hym and sayde vnto them Ye enquyre of this betwene your selues bicause I sayde After a whyle ye shal not se me and agayne After a whyle ye shall se me Verely verely I say vnto you ye shall weepe and lament but contrary wyse the worlde shall reioyce Ye shall sorowe but Ioh. 2â— your sorowe shal be turned to ioye A woman when she trauayleth hath sorowe bycause he thowâ— is come but as sone as she is delyuered of the chyld she remembreth no more the anguyshe for ioye that a man is borne into the world And ye now therefore haue sorowe but I wyll se you agayne and your hartes shall reioyse and your ioye shall no man take frome you THE EXPOSITION Chryste sheweth his passion resurrectioÌ„ to his disciples IN this gospell diligently we shall note foure thinges First how Christ shewed before vnto his disciples his passion and resurrection Furthermore in what wise through his resurrection he shuld raign in his kingdome and go to the father This sermon and teaching muste needes be verye necessary wheÌ„ Christ so oftentimes and with so many wordes repeteth it and sheweth yt his disciples Yea truly it is very needful considering the infirmitie of our flesh and the hard vnderstandynge of these articles Wherefore Christe after the manner of a faithfull maister and instructours ceasseth not contynuallye to inculcate and driue into the apostles hartes suche artycles that in all poyntes he mighte trulye and iustelye execute hys office And this is the exposition and meanynge thereof After a little while I shal be delyuered vnto the Iewes and they shal condemne me scourg me and at the last crucify me And lykewise as Ionas was three dayes and three nyghtes in the belly of the whale Mat. 21 so shall I be three dayes and so manny nyghtes also in the hart of the earth And that is the same that I say vnto you After a little while yee shall not see me and yet after a litle that is the thirde daye whan I am risen frome deathe yee shall see me But that shal be no great whyle for I muste go to the father and receaue my kingdome whiche is spirituall With the whiche hee instructethe and teacheth his dysciples what maner of kyngedome hee shall haue and in what wyse he shall entre into it The kiÌ„gdom of Christ Eph. 14 The kyngedome of Chryste lyeth herein That Christe hath ouercomme sinne deathe hell and the dyuell and hathe all the auctorytye and power of the father in heauen and in earthe that hereafter he beinge ordeined the moste mighty kinge vppon the hollye hyll of Sion Psal 2. shuld strength and rule his faithfull and electe through the holy ghoste And into this kiÌ„gdom he hath entred through his passion death and sheding of his blode as the prophete Dauyd sheweth before Psa 109 He shall drynke of the brooke in the waye therefore shall he lyfte vp his heade The Apostles knewe yet but little of the spirituall kingedome and thought it shulde haue been temporall vntill suche time that they receiued the holy ghost which opened their eyes and instructed them what manner of kingedome it shulde be how we shulde come vnto it and abide in it And if we desyre to enter into this kingedome and wyl ouercome synne death the diuell and hell it is moste conuenient necessarye that we know Christe oure Lorde and sauioure oure kinge and bysshoppe and that by his bloode wee are reconcyled to the euerlastinge father And we must do also as Paule monissheth vs in the epistle to Timothe sayinge 2 Tim. 2 If wee be dead with him we shall lyue with him also If we be patient we shall also raigne with him If we deny him he shall denye vs. Secondarily here is layde before vs in the apostles an exaumple of our ignoraunce An exauÌ„ple of our ignoraunce For as the

Which thing surly the peacible coÌ„ming of our lorde Iesu Christe to Ierusalem The coÌ„ming of Christe to Ierusalem doth goodly performe and bringe to passe For what kind of goodnes or mekenes ys not serued therein Other princes and Lordes as often as they newlye enter into ther kingdomes and Dominions lord what a poÌ„pe and greate companye goeth before them as it is written in the 19. psal Psal 19 Some in charettes some in horses They than put c. But Christ although he was constituted lord of heauen and earth as it apeareth in the laste chap. of Math. yet he porely rode vpon an asse back accompanied with a simple and despised companye Which thinge not onlye of the world had no comendacion but also gaue to euery body occasion of laughyng and iesting What manner a man Christ is Neuertheles if all this were printed in our hartes yt wolde teache vs what a maÌ„ner of man Christe was and what became euery christian man to loke of hiÌ„ He is verily such a one that escheweth shunneth chaseth away no man from hym but alureth calleth euery man to hym For certaynly to that inteÌ„t he cam into this world that through his onlye desertes and merites he might redeme all And therfore he sheweth him selfe vnto vs with so great humanitie not only in words and learnyng but also in works and miracles And here I think that the prophet Esa in spirite saw this great clemency goodnes of Christ wheÌ„ he cried so depely in his hert sayinge Esa 64 Break the heauens and come down Ye the euangelist also did diligently briÌ„g in the testimony of Zachary to set before our eyes the mekenes of Christ with the which he goeth about to help euery maÌ„ saying Zach. 9 Ecce rex tuus uenit tibi mansuetus c. that is Lo here thy kinge commeth vnto the c. all these wordes be spokeÌ„ with a great vehemency For wheÌ„ he saieth notablye this worde loe it can not be but that he goeth about to shew a thiÌ„g of great waight And here in syght was nothinge els done but that Christe in his lowly entryng into Ierusalem wold commeÌ„d toward vs his most bounteful wil great benefite as thoughe he shuld say thus Act. 15. Thou my dispised company hast hitherto lyen oppressed vnder the heauye yoke of the lawe which seyng thou coldest by no meanes fulfil was nother help to the nor to none other Moreouer before my adueÌ„t or coming thou haddest nothiÌ„g els but promise But nowe be of good comfort I wil make an ende of al thy miserie and wretchednes I wil take away the curse of the lawe and wyll forgeue the thy sinnes and shall obteyne for the euerlasting lyfe Verely al this can I do Christe Kyng Mat. 11 seing I am kynge lorde ouer synne death the deuel and hell And this not only I can do but will do cum sim mitis c. On this wise doth the aforesaid prophet Zachary shewe forthe vnto vs this worke of Christe Now he that of this place so learneth to knowe Christe that with all his herte he may say with the people Blessed be he that cometh in the name of God And so beleueth that here Christe with all his goodnes of his only grace is geuen to hym he beynge delyuered from sinne is made iuste and good accordiÌ„g to this scripture He the beleueth in him shal not be left comforteles but shall haue euerlasting lyfe Â¶ Secondarely Good workes this gospell teacheth vs the veri trew good workes of a christen man by the which the same faith is made clear and apparaunt in that that this place settethe forthe vnto vs the compassion and teres of Christe at his entrynge vnto IerusaleÌ„ Wold god that al the world knew what scripture calleth good workes And trewly it is very expedient that the ministers of the word of god shulde earnestly and diligently but yet wisely exhort the people to good workes seeyng that al the worlde is now geuen holy to naught and myschife For as admonitions wherwith the people are stirred to do good be necessary so affiaunce in the deseruinge of workes and in our owne iustice is noysome and perniciouse As coÌ„cernyng good workes these be they as often as by very loue thou doeste considre the necessitie pouertye infirmitie miserye and aduersitie of thy neighboure as thine owne And in all thinges in thy mynde thou art ready to helpe him As we se in saynt Paule where he speaketh to the Gala. in the 6. chap Gal. 6. Lette vs alwayes do good towarde euery man and cheiflye towarde them that be ioyned in the felowship of faith with vs. And in the 6. chapter of the first epistle to Tim. he saith 1. TiÌ„ 6. CoÌ„maund them that be rich in this world that they be not highe mynded and that thei putte not their hope and truste in their vncertayn riches but in the liuing God And that they do good and be rich in good workes and liberall in geuing and dealing theyr goods Here wee maye se that saynt Paule doth not onlye moue vs to good works but also sheweth namely vnto vs whiche be good workes that is to say to do well to euery manne and willingly to geue and to be liberall And here well may be alledgyd the saiyng of Esaie the prophete in the 58. chap. Thou shalt not despise thine oune kynde and fleshe Esa 58. Yf thou wilte dilligentlye marke this place and herken vnto suche thynges as the prophete speaketh of in the same doughtles thou shalt soone perceiue what he calleth good workes yea and all the prophets do so instauntlye stir vs vnto these workes that they dare say plainly that no kind of worshipping god doth preuaile wherin the loue of thy neighboure is not founde And Osee in the 6. chap. saieth Ose 6. Complacitum est mihi in misericordia non in sacrificio That is I am well pleased with mercy shewing and not in sacrifice doyng In this place to be mercifull signifieth to do good to my neighbour as it appeareth in the 6. of Luke Luc. 6 Nowe therfore like as Christ became seruaunt vnto vs in learnyng in lyfe in miracles doyng in his deathe in his resurrection and to bee short in euerye pointe of humantie so he wolde that we shuld become seruauntes one to an other What is to be mercifull in body power strenght in all our riches Neuertheles in suche wise not that we shuld put our coÌ„fidence in these workes and withstand the wrath of God therewith but to testifye and shewe forthe our faithe in light For saynct Paule by such workes declared his faith and lette passe diuerse other of his good workes what thinke you of that wher he dyd socoure and helpe that poore and miserable Onesmus For willing to reconcile he wold reconcile him to PhilemoÌ„ he calleth hiÌ„ his own hart ys not this a

of wordly and transitorye thinges that they sette by nothinge els nor bee mortyfied to the worlde and their concupiscence do in no wise appertain to the kyngedome of Christe but to the kingdome of the diuel For what so euer it be that I put my hole truste in besides god or do prefer and loue it more then god verely of the same I make to me an ydol And yf my harte be fully fixed vnto yt What is the worshippe of the diuel and is giuen to honour voluptuousnes riches power of the world or any such other like thing then be those thinges my ydoll and in them I worship the deuell Yea to be more plaine with you yf I outwardly shuld be good and honest and wolde accompte the same outewarde goodnes for righteousnesse before god then trewly shulde the same be myne Idoll as Esaias witnesseth sayinge Esai 2. They haue woshipped the workes of their owne handes And saynte Augustine saieth My God is my loue I praye you what is it els to loue creatures aboue god then to worship the deuell But herken here now greately this ydolatry and blasphemy displeaseth god Get the hence saieth he thou Sathan these thy suggestions can not be borne or suffered of any good hart for it is written Deut. â— Thou shalte worship thy lord god and him onlye shalte thou serue Lo in this wyse is the deuell no we thryse ouercome and driuen awaye of Christe onlye by the worde of god Nowe as it is necessary for vs throughe Christe to ouercome all temptacions the worlde synne death and the deuell so muste we also be wel instructed streÌ„gthned with the word of god wherein is promised to vs both comforte and helpe in our Lord Iesu Christe And if we bee not with this swearde of spirite which is the word of god wel armered then doughteles wil he bring vs out of the right way and lead vs about so loÌ„g vntil he bring vs into his snares and so entangle vs that we may scarsely get out agayne from the which I besech god the father of his greate goodnes and mercy to kepe and preserue vs throughe his sonne our Lorde Iesu Christ Amen The seconde sonday in Lent Math. 15. ANd Iesus went thence and departed into the coastes of Tyrie and Sydon and behold a woman of Canaan which came out of the same coastes cryed vnto hym saiyng Haue mercy on me O lorde thou sonne of Dauid My doughter is piteously vexed wyth a deuel But he answered her nothyng at all And hys disciples came and besought hym saying Send her away for she crieth after vs. But he answered and sayde I am not sente Luc. 19. but vnto the loste sheepe of the house of Israell Then came she and worshipped hym saying Lord helpe me He answered and sayd It is not meere to take the chyldrens breade and to caste it to dogges She answered and sayd Truth lorde forthe dogges eate of the crummes which fall from theyr maysters table Then Iesus answered and sayde vnto her O woman great is thy fayth be it vnto the euen as thou wylte And her doughter was made whole euen at that same tyme. THE EXPOSITION An exauÌ„ple of â—aithe the calliÌ„g of the heitheÌ„ FYrste of all this gospell layeth before vs an example of faith in the womaÌ„ of Chanane and sheweth vs also that the Gentils and Heithen shal be called to the knoweledg of faith Rom. 1. A trew and perfite faith is nothyng else but to know that Christe is the lorde and the son of Dauid For yf I knowledg him as lorde then do I also beleue that he is naturally the very sonne of God yea and god himselfe Moreouer God the father of heaueÌ„ wyl not be knowen in any other but in this Christe as S. Iohn witnesseth in the 14. chapter sayinge He that seeth me seeth my father And also in this wise to call Christe the lorde is not so small a trifle as yt semeth to the worlde but trewly it is the worke of the holy ghost as S. Paule saith 1. Co. 1â— No man canne say that Iesus is the lorde but through the holye ghoste And when I knowledg Christ to be the son of Dauyd then muste I beleue that he came into this worlde for my sake And that he was gyuen to me with all his goodnes merites passion death that by hym delyuered from sinne I may be made the sonne and heyre of al the goodnes of god Gen. 22 Psa 131 as do clearely declare the promises made to Abraham Dauyd Suche a fayth had this woman of Cananee although she had it not of her selfe but bicause she herde of Christ and of her suche hearinge she receaued faith Fyrste she knowledged Christ to be the lorde whych had power seyng he was god to delyuer his doughter from the vexacion of the deuell And therefore she put all her truste in him as one that coulde and wold help Or else I pray you why wolde she folowe him and make exclamacion yf she had not beleued that Yt must needes be that this woman had a trew and perfect fayth in Christ and loked for all manner of goodnesse of hym The property of saythe Secondarely it foloweth now what the nature and property of faith is namely in all temptacion and affliction to seeke remedy and help none other wher but at God through Christ For the faith that we haue spoken of before dyd prouoke the woman to drawe neare to Christ to open her necessitye and griefe and to call for his grace and helpe But what doth Christe here The faithe of the woman dothe not dysplease hym although shee was no woman of Israel Ioh. 10 but a Gentile for he wolde also bringe them into his flocke Yet bycause the womans faythe shoulde bee proued and made more cleare Chryste kepte scilence and gaue none aunswere to her fyrste peticion And what thinke ye that the woman thoughte in her mynde then Do ye not beleue that shee was heauye and sadde But yet she remembreth the great humanitye of Christ that she had harde so much commended And she dyd not forgette the benefites that he had gyuen to men of his great goodnes vnmocicioned or desyred And therfore she departed not at the first check nor did dispair of hir doughters helpe but stiffely sticketh to him and craueth for a gentel and meeke aunswere And in the meane tyme thappostels come and intreate for her sayinge Lorde sende her awaye for shee excedingelye crâ—eth after vs. But what doth Christ nowe Doth he graunte to the woman her desyre No but semeth to continewe still in his firste mynde that all men woulde iudge that he woulde not helpe her at all But why do wee not briefelye shewe what was hys aunswere I am not sente sayeth he but to the loste sheepe of the house of Israel By these words he seemeth in a manner to conclude as though it were not

harte and mynde fixed vpon gorgious raiment and delicate meates that that foloweth plainly approueth yt wher it is said He fared deliciously euery daye The wyse man saith Eccle. 3. Ther is a tyme of mirth and a tyme of mornynge And a christian man so oughte to waight vppon tyme that he euer remembre the sayinge of Sainct Paule Rom. 12 whiche saieth Be mery with them that bee merye and weepe withe theim that weepe But when a manne begynneth to make of eatinge glottonye and of drinkinge dronckennesse in so muche that his harte forgetteth God and seeketh therein but his owne pleasure and voluptuousnes it is not possible but that he shall forgette his poore neighbour and take little thought for his necessitye Nowe to forget god his neigbour bringeth euerlastiÌ„g daÌ„nacioÌ„ Such an vngodly engorger glottoÌ„ doth this gospell here set forth whiche taketh so great pleasure in his vesture and in eatinge that he forgetteth God and careth not for the poore and hath so lytle charity towarde his neighbour that the dogges hath more pity and dothe more good vnto this poore Lazarus then he did Secondarily To be poore what it is in scripture a certaine poore man Lazarus by name is here described The scripture calleth hym a poore man not only whiche hath nothinge of hys owne but him also which with his harte forsaketh all wordly thinges and cleaueth allonly vnto god so that a riche man may haue this pouertye in hys harte beinge alway ready when it shall please god to forsake all that he hath Suche pouertye hadde not that ryche man in his harte to whome Chryste sayde Go thy waye and sell all that thou hast Mat 19 Mar. 10 Luc. 18 and geue it to the poore and come and folow me for he when he harde that he shuld forsake his riches did morne and was very sadde for he was a man that had greate possessions and it greeued him shrewdly to forsake them and he had rather to haue kepte them styl But here we see this Lazarus both inwardely and outwardly poore and is a good tre as the fruictes in him greatly do declare But what were his frutes He lyeth at the riche mannes gate ful of sores and desired to be filled with the cromes that fel from the riche mans table Behold is not here a singular frute of fayth to haue in suche extreame miserye and calamitie so greate pacience He crieth not he howleth not but holdeth his peace euen as Iob did when he saide God gaue it Iob. 1. God hath taken it away the name of god be blessed Is not this also a singuler vertu frute of an excellent faith to be coÌ„mended for as much as he desireth not of his deinty dishes but all oÌ„ly the cromes that fel froÌ„ the table Truly an vnfaithful harte coulde neuer haue done this for the more it hath the more it desireth to haue The prophete Dauid saith Psal 33 that the riche men shal want and suffre hunger but they that seek the lord shall wante no manner of thing But howe canne a rich man hungre Thus truly for as much as ther is no measure in his couetousnesse and bicause hee euer feareth that he shall neuer haue sufficiente Here haue wee nowe a very sainte a faithful hart whiche in so greate misery and calamitie in suche greate payne and necessitye with pacience ouercometh the deliciousnes and glory of princes The reward of Lazarus the ryche man Thyrdely we se here in this gospell the ende and reward aswell of this riche manne as of the poore Lazarus Bothe chaunged their lyues Lazarus is caried of the aungels into Abrahames bosome The riche man was buried in hel I besech the now which of these seeme vnto the riche Which of them gat the better Truly this is no little chaunge For he that was riche nowe is poore and hee that was poore is nowe made ryche Who had not rather nowe yf he hadde choyse to bee this poore Lazarus then the riche man Whoe hadde not rather bee withe Lazarus in Abrahames bosome then in hell with this riche manne To bee caried into Abrahames bosome To be in AbrahaÌ„s bosome is to sleepe in God in the power of God and there to be kepte and preserued vntyll the daye of iudgemente tarriyng with a suer hope and confidence the comminge of our lorde Iesus Christ For as it is written Sap. 5. To be buried in hell The sowles of the righteous are in the hands of god To be buried in hel is to dye in desperacion and to be kepte in terror feare of euerlasting death vnto suche tyme as that laste sentence of Christ be spoken Go you wicked in to euerlasting fier In this flame and heate of desperacion is this rich man tourmented desiring that his tung might be cooled by Lazarus But he must heare these wordes Remembre sonne that thou receiued thy pleasure in thy life And There is a greate space sette betwene vs and you so that they which go downe from hence to you can not neyther maye they passe ouer froÌ„ thence vnto vs. Here is no helpe nor comforte lefte to the riche manne And sueclye the sayinge of Christe is fulfylled Wo be vnto you that laughe here Luc. 6. for you shall wepe and wayle Lazarus on the other side is recreated with perpetuall comfort and solaâ—e which in his lyfe tyme before hadde none These thinges O thou riche manne considre in thy harte and see that thou make the frendes of the wicked mammon leaste that lyke thinge chaunce vnto the as vnto this riche man Fourthely this gospell teacheth vs All that is necessarye to our saluacion are sufficitly in holi scripture that al thinges that are both necessary to be knowen and don are contayned in holy scripture wherfore we ought allonly to credite and beleue the same holi scripture When the ryche manne was vtterlye destituted of comforte and healpe hee wolde gladlye haue sente Lazarus vnto his brethrene to warne them hereof leaste they lykewyse shulde chaunce to comme into that place of tourmente But it was tolde him They haue Moyses and the prophetes let them harken vnto them For Moyses didde witnes of Christ saying Who so euer wil not harken vnto this prophete namely Christ shal be punished For the prophetes beare witnesse also of Christe And therefore whosoeuer heareth Moyses and the prophets which bear witnesse of Christ the same heareth Christ him selfe Seing now that Christe allonly is to be heard wher is become now mens tradicions and our new founde doctoures that teache Diriges as they call it and masses for sowles departed All these thinges must fall for we may not harken vnto men but vnto Christ of whoÌ„ the heuenly father beareth witnesse sayinge This is my welbeloued sonne Here him To whom with the father and the holye ghoste be all honoure and glorye for euer Amen The gospell on the seconde

thynges through her workes And if the scripture sixehuÌ„dreth tymes did wytnesse Rom. 4 That he that worketh not but beleueth in him that iustifyeth the wicked that his fayth were reputed to righteousnes Yet our curiosite can a great deale better do it and vnderstand it But lette euery man take hede that he go the right way and erre not For the tyme is nere at haÌ„d that we shall either for true doctrine reioyce with God or els for false doctrin be vtterly coÌ„founded Surely this woman had neither fayth before in Christe nor yet had done any worke where through she had deserued so great benefite and yet great grace was shewed vnto her He that not beyng desired nor yet intreated doth so great benefite vnto this woman thynkest thou that he wyll not do the same to those that praye to him for it Briefly At all tymes he is ready to helpe vs and to do vs good so that we can beleue doubte not And for the moste partie then doth he helpeth vs wheÌ„ we haue most neede of him yea when we thinke that God himselfe heauen and yearth all is against vs that we be vtterly forsaken then I say doth he begyn to helpe And the same thou seest to happen to this woman For when her sorowe was greatest then did he helpe her And that is the same that Dauid sayth When I call Psal 4. heare me O God of my righteousnes and comforte me in my trouble Thyrdly we see in this miracle the strength and vertue of Gods woorde The power and vertu of the word of God and what it worketh in vs when we coÌ„prehend it by fayth For the Euangelist after that he hath shewed declared vnto vs howe Christ had pitie on this woman and comforted her after he wryteth howe Christ through his woorde raysed this child froÌ„ death sayth He came nigh touched the coffyn they that bare him stode stil he sayd Yong maÌ„ I say vnto thee aryse Here you heare that Christ is Lorde aswell ouer the dead as ouer the quicke what he speaketh to this yong maÌ„ that is dead But what happened The dead sat vp and begaÌ„ne to speake Beholde the great vertue of Christes worde that by the same the dead are raised to life And whatsoeuer is done here after the history to this yong maÌ„ the same must be done dayly spiritually in vs. For who is without synne And the reward of synne is death Therfore if we wyll be deliuered froÌ„ synne escape euerlastyng death Christ with his worde must come do it For Christ sayth He that kepeth my worde Ihon. 8. shal not dye euerlastyngly And his worde must bee comprehended vnderstanded by a true fayth For where the knowlege of this worde lacketh Ihon. 1. there Christ which is the word is not knowen And againe where Christ is not knowen there cannot God be praised nor glorified with the woordes of this people saiyng A great prophet is risen amongst vs and God hath visited his people The knowlege of God briÌ„geth thankesgeuyng And contrary wise where this worde is comprehended in heart conceyued there is Christ knowen when he is knowen then is God praised and glorifyed because that he hath visited vs not in his wrath but with his infinite mercy and hath geueÌ„ vs his only welbeloued soÌ„ne so that through his passion death he hath redemed vs froÌ„ synne death deuil and hell For the whiche great benefite we are bounde to thanke him euerlastyngly Fynally the benignitee of Christ allureth vs vnto fayth and fayth acknowlegeth the power of Gods worde and this knowlege prayseth and glorifyeth God euerlastyngly To whom with the sonne and holy ghost be all honour and praise Amen The gospel on the .xvii. sonday after Trinitee sonday Luc. 14. ANd it chaunsed that he went into the house of one of the chiefe Pharises to eat bread on a Sabboth day and they watched him And behold there was a certain man before him whiche had the dropsye And Iesus answered and spake vnto the lawyers and Pharisies saiyng Mat. 12 Mar. 3. Luc. 6. is it lawful to heale on the sabboth day And they helde their peace And he toke him and healed him and let him go answered theim saiyng Whiche of you haue an Asse or an oxe fallen into a pyt Exo. 23 Deu. 22 Mat. 12 and wyl not straight waye pull him out on the Sabboth daye And they could not answere him again to these thynges He put furth also a similitude to the gestes when he marked howe they preased to the hyest roumes sayd vnto them when thou art bydden of any man to a weddyng sitte not doune in the hyest roume lest a more honorable man than thou be bydden of him and he that bad him and the come say to the Geue this man roume and thou then begyn with shame to take the lowest roume But rather when thou art bydden go and sytte in the lowest roume that when he that bad the commeth he may say vnto thee Frende sytte vp hyer Pro. 25 Then shalt thou haue worship in the presence of them that sytte at meate with thee Mat. 23 Luc. 81 For who soeuer exalteth himselfe shal be brought lowe And he that humbleth himselfe shal be exalted THE EXPOSITION IN this gospell Christ had to do handleth with two maner of persones Fyrst with the Pharisies whiche wayted him to fynde occasion to reprehende him also with this man that had the dropsye Let vs therfore see fyrst howe he handleth him selfe towarde these Phariseis and howe the Phariseis handle themselfes towardes Christ The condicion nature of the Phariseis The Phariseis euer went aboute to blaspheme Christes doyng accordyng to their nature and custome As for his doctryne semed vnto theim nothyng at all by reason it was coÌ„trary to hypocrisy Wherfore there was neuer nothyng that pleased them whatsoeuer Christe taught And though they sawe neuer so muche his great miracles whiche they could not denye yet would they not geue God the glory but sayd that it was all done through Belzebub prince of the deuils Muche suche blaspemye deceite and enuy shalt thou finde in the histories of the gospel Mat. 12. For euen as the Pharisies persecuted Christ Mat. 12 condempned his doctrine and blasphemed his workes and miracles so Christ set himselfe against them withstode them as moste great enemies to his holy doctrine If you loke in the histories of the gospel you shall fynde coÌ„tinual warre betwene Christ and the Phariseis And it could bee no other wyse For he was the stombling stone 1. Pe. 2. Luc. 2. a rocke to be offended at and a token whiche shal be spoken against of the worlde Wherfore it had not been well done if he should haue graunted them any thyng pertainyng and touchyng the glory of his father It was sufficient that he did declare with

commaundeth Thou wylte saye vnto me Why then is the lawe geuen and what is her office I aunswere with S. Paule Rom. 3. By the lawe commeth the knowledge of syn c. and for this pourpose shee serueth and is necessarye Shee bringeth me to the knowledge of imbecillitie and weakenes peruerse and frowarde nature synnes which canne throughe no worke be expelled dryuen away so than that I by that meanes am made the apter redyer to hear embrace the doctrine of Christ of the diuine grace goodnes Thirdely like as we haue had in this gospell a question partaininge to the lawe so wee haue here nowe an other question partaininge to the gospell After that an answere was giuen vnto the Pharisees according to their questioÌ„ which was the fyrst and greatest commaundement in the lawe Christe asked them again sayiÌ„g What think ye of Christ whose son is he They answere The son of Dauid Then Christ said vnto them How then did Dauid in spirite Ps â—09 call him lorde saying The lord sayd vnto my lorde Syt thou on my right hande c. Here were the pharisees taken at a baye how crafty or subtyle so euer they were And while they were ignoraunt therin knew not how Christ was the son and the lorde of Dauid they shewed them selfe to haue little vnderstanding in the mistery of the gospell And although the Pharisees had no vnderstaÌ„ding therin yet al they that will be counted christen men muste both know it and beleue it For what other thinge is the gospell then a swete and comfortable preaching of Christe the sonne of Dauid that hee for vs became man and came into the worlde to redeme saue vs through his death passion And the he is called as coÌ„cerning the flesh the son of Dauid Whose sonne Christ is is for the greate excellent promise that was made of Christ vnto Dauid So likewise we knowledgiÌ„g him to be the lord of Dauid we coÌ„fesse him to be very god man sent from the father into the worlde that by him we shulde be saued This so excellent a mistery is hidden from the Pharisees all that iustifie them selues but vnto vs that know worship the father in Christ Christ in the father it is plainly opened well knowen This preaching of Christ that he is the sonne and lord of Dauid agreeth wel with the question of the law The lawe openeth sin but it forgiueth not sinne for that high power is only giuen vnto Christ our lord the son of Dauid Also the lawe teacheth what we ought to do and forbere but she giueth not the spirite which canne do that the lawe commaundeth Wherfore ther belongeth besides the preaching of the lawe which doth humiliat vs the preaching of the sonne and lord of Dauid that is the goâ—pell which may pacifye our troubled consciences may giue vs the holy ghost to teach vs willyngly and for loue to do that thing that god requiret of vs. Which knowledg god the father graunt vs through Christ our lord Amen The ninetenth sonday after trinity sonday Mat. 9. HE entred also into a ship and passed ouer came into his owne citie And behold Mat. 2. Luc. 5. b they brought to him a man sick of the palsy lying in a bed And when Iesus sawe the faith of theÌ„ he sayd vnto the sick of the palsy Son be of good chere thy sinnes be forgyuen the. And behold certain of the scribes said within them selues this maÌ„ blasphameth And when Iesus sawe their thoughts he said Wherfore think ye euell in your harts Whether is easyer to say Thy synnes be forgiueÌ„ the or to say arise walk But that ye may know that the son of maÌ„ hath power to forgeue sinnes in earth Then saith he vnto the sick of the palsy Actu 3. and. 9. f Mar. 2. Luc. 5. c Ioh. 5. b Arise take vp thy bed and go vnto thine house And he arose and departed to his house But the people that saw it meruailed and gloryfied God which had giuen suche power vnto men THE EXPOSITION IN this gospel is haÌ„dled one of the most principal articles of our faith that is remission of sinnes Wolde god that we might learn vnderstand this article For it is a necessary thing for vs to know how our sinnes be forgiuen vs. Sin is a terrible word briÌ„ging with him euerlastiÌ„g damnacioÌ„ if we abide perseuer therin Furthermore sinne so highly displeaseth god that he wold not be pleased with no other satisfaccioÌ„ thaÌ„ with the passion death of his onli son Iesus Christe our lorde Moreouer ther is scarce ani other word that hath more coÌ„solation comfort in it theÌ„ remissioÌ„ of syns hath in especial if we knowe froÌ„ whence it coÌ„meth and how we may apprehende it The whiche thyng we may perceiue in this gospel They offered vnto Christ a maÌ„ sicke of the Palsey that he should heale him But what did Christ He knewe full well The disease of the soule that the disease of the soule was muche more dauÌ„gerous then the disease of the body And though he intended to heale take awaye the bodily disease of this man that had the palsey yet he did and brought to passe fyrst that whiche was more nedefull necessary afterward healed the body And that is the cause why he is called a physicion in the gospel because he doth chiefly take away the diseases of the soule as he sayth of him selfe The whole nede not the Physicion Mat. 9. but they that are sicke Christ of his mere grace for geueth synne Wherfore he sayd to the maÌ„ that had the Palsey My soÌ„ne be of a good chere thy synnes bee forgeuen thee Here thou hearest the name of synne and hearest also that ioyfull name of forgeuyng And if diligently thou wylte considre who it is that speaketh these thynges thou mayst lightly perceiue and fynde what he is that wyl forgeue vs our synnes so that we knowlege and confesse theim and desire grace we may perceiue I say that it is Iesus Christe oure Lorde to whom is graunted of God the father this power to forgeue synne as the Angell wytnesseth saiyng Mat. 1. He shall saue his people from their synne And as wee necessarily may note and marke here that remission of synnes is and commeth of mere grace by Christe without any deseruyng of woorkes so lykewyse it is to bee noted howe gentely and mercyfully Christ here in this place doth shewe him selfe This man that had the palsey prayeth and desireth onely for his bodily health and Christ healeth him both in body and soule yea and maketh him the sonne and heyre of God and sayth Sonne be of a good chere O vnspeakeable charitee whiche can not bee expressed O mercyfull and louyng Lorde can there be shewed greatter grace to this maÌ„ that had the Palsey The sinnes are two maner of wayes forgeueÌ„ Esa 34 But

euidently sette forth and declared by this mariage theÌ„ there through the parable of the souper For it is true that euen as a souper here vpon earth is prepared and ordained for mirth and ioyfulnes so likewise there is perpetual peace ioy in the kingdom of Christ But in a mariage ther is not onli ioy but the bridegrome the bride ar made one flesh Gen. 2. as the scripture testifieth For the cause shal a man forsake father mother stycke to his wife they shal be two in one flesh Ose 2. And euen likewise as the bride the bridegrome ar one flesh so shal we be in Christ one body so that wee haue a true faithe And as a man and his wife haue al their goodes in common betwene them so haue we likewise al that was Christes so that we are not founde vnfaithful To this pertaineth that S. Paule writeth to the Ephesians Ephe. 5. You men loue your wiues as Christ loued the congregacion hathe giuen himselfe for it to sanctifie it and clense it in the fountaine of water by the word to make it vnto him self a glorious coÌ„gregacion hauing no spot nor wrinkle nor any such thing but that it shulde be holy and without blame Secondarely The outwarde worde ther is commended in this gospel the outward word wherthrough we are called and bidden to this mariage For euen as gorgeously as he prepared this mariage with all thinges belonging thervnto so diligently by his seruauntes he sendeth and calleth his gestes Fyrst of al through the word of the gospell the Iewes were called vnto this mariage to whome also Christ was promised as we finde in the eightene chap. of Deutronomy Deut. 18 And were called also againe the seconde time and would not yet come For thei were so combred with worldly thinges that they cared not for the welthe of their soule and therefore were forsaken and condemned in whose place the poore Fentiles succede And that it is here spoken that they gathered togither al that they found both good euel that is not spokeÌ„ that we shuld think Mar. 23 that the ill men for their maliciousnes shall receiue a special reward in heauen Mat. 25 but that we must suffre to grow here vpoÌ„ earth the tares with the good wheat vnto such tyme that god by Christ shall deuide the sheep from the kyddes and receiue the sheepe into his kingedome Thyrdely in that the Iewes didde contempne and dispise the woorde of god and the gospell and distroyed the ministers therof wherwith the kinge being angry sent forth his warriers and destroyed those murtherers and sette fier vppon their citye These wordes declareth how hardly and withoute any mercy god shal punish them both body soule The punishmeÌ„t of the Iewes al other worldly coÌ„modities which dispise persecute his word Were not the Iewes punished with lyke ponishement Hyther may bee referred that Christ speaketh in the tenth chapiter of sainct Mathewe If no manne wyll receiue you Mat. 10 nor heare your preachyng departe out of that house or citie and shake the dust of your fete Truely I say vnto you it shal be easyer for the lande of Sodoma and Gomorra in the day of iudgement then for that citie Fourthly we haue in this parable him whiche entred in wtout a weddyng garment whoÌ„ the kyng coÌ„maunded to be bound cast into vtter darkenes because he could not excuse him selfe That that is spoken here of the wedding garment is to be vnderstand of those that iustifye them selfes For those though outwardly thei appeare to be good holy yet forbecause they bee hypocrites The punishemeÌ„t of hypocrites they shall not entre with Christ into the kyngdome of heauen There is onely but one worke where through wee are iustifyed and saued whiche is the merites of Christ And whosoeuer receiueth this worke with a right and vnfayned fayth he weareth that weddyng garment and in that great day shall he entre with Christ into his kyngdome Heb. 11. But without this vesture of fayth it is vnpossible to please God But they therfore that haue not this vesture whiche The weddyng garment though many bee called yet is there but a fewe that hath it they shall not haue part with Christe but with Sathan Whiche I praye God saue vs from through Christ our Lorde Amen The Gospel on the xxi sonday after Trinitee sonday Ihon. 4. ANd there was a certaine ruler Mat. 8. Luce. 7. whose sonne was sycke at Capernaum As soone as the same heard that Iesus was come out of Iewry into Galile he went vnto hym and besought him that he would come doune and heal his son For he was euen at the poynt of death Then sayde Iesus vnto hym Except ye see signes and wonders ye wyll not beleue The ruler sayth vnto hym Syr come doune or euer that my sonne dy Iesus sayth vnto hym Go thy way thy sonde lyueth The man beleued the word that Iesus had spoken vnto hym and he went hys way And as he was now going downe the seruauntes met hym and tolde hym saying Thy sonne lyueth Then inquired he of them the houre when he began to amend And they sayde vnto hym Yesterday at the seuenth houre the feuer lefte hym So the father knew that it was the same hour in that whych Iesus sayd vnto hym Thy sonne lyueth Act. 18. And he beeleued and al hys houshold THE EXPOSITION FIrst An example of unperfect faythe in this gospell we haue an exaumple of vnperfecte faith which is a greate comfort for vs that ar not as yet strong in the true faith when we se this ruler hauing little faith and yet not reiected of Christ but rebuked familiarly and afterwarde by the vertue of the worde made stronge in the faithe Whereout we learne howe Christe suffereth the weakenes of our faith and that wee shall not bee reiected of him so that we with like pacience wil suffre his correctioÌ„ where withall he rebuketh our misbeliefe as we se here the that this ruler did perseuere euer in prayer with the Apostels saying Luce. 15 Lorde augment and increase our faith And that this ruler had litle and no perfecte faithe it is euident in so much that he prayeth desired Christ to go doune with him to his house and heale his sonne For a true faith and a perfecte wolde haue spoken lyke the euangelical CenturioÌ„ saying Mat. 8. Lorde speake but a word and my child shal be hole Whiche Centurio beleued that so greate myghte and power was in goddes woorde that by the same Christe not being present the chyld shuld haue beene healed Wherefore he regardeth and loketh only to the worde for as much as he knoweth very well that the childe shulde be made hole In what maner of wise shal we now be made hole whether we be diseased in body or in soule if we do not regarde

The ioy of Simeon Thirdelye here note in howe greate myrthe in what great ioy this old man triumphed as it were when the eyes of his hearte were opened to knowe his Messias Nowe saide he O lord thou lettest thy seruaunt depart in peace accordyng to thy promise Oh howe noble a thinge is a heart that beleueth well For I praye you what thinge careth Simeon for nowe when he knoweth his king and fauiour Doutles nothing nowe can make him pensiue or sorowfull Neither careth he much whether he liue or dye As though he shulde saye Oh lorde God I haue with great and feruent desire longed to see thy sonne the sauiour of the worlde and now by thy goodnes and mercye I haue that I euer desired And therfore now I feale my felfe in so great ioye that it is all one to me whether I liue or dye Phi. 1. Now if I must liue longer I knowe that my sauiour yea the sauiour of al the whole worlde is come and therfore there is nothyng can make me sorowfull But if I must dye then am I sure that death is to me auantage Yea verely oh Lord I heartely desire to be dissolued be with thee For I am sure that neither synne nor death nor deuil nor hell can hurt me for asmuche as I haue seen thy sonne my lorde and I haue knowen him as my Messias and sauiour Beholde howe after this maner Symeon maketh his song and declareth what fayth he hath in this childe And what dothe he more Sufficeth it that he only beleueth Christ is sauiour before all people and that this ioye tickleth his heart onely Nay not so But he would make this ioy knowen vnto all men and he sayth That God hath prepared this sauiour before the face of all people Wherevnto A light to lighten among the Heathen and the glory of thy people of Israel Surely that is it that I would so gladly haue hard spoken of And I beseche you what thyng might wee poore heathen require more Wee were bonde vnto this tyme in darkenes great incredulite vtterly ignorant what we shuld do to attaine euerlasting saluacion But God hath set furth this light and nowe hath he ended this miserye Who hath done this This childe of whom Symeon speaketh suche excellent thynges And by what thyng hath he brought this to passe By his helthsom doctrine and gospell For as he only is the glory of his people when they acknowledge him by faith so also is he a light vnto vs when he wolde that his most holy worde shuld come vnto vs. For then in deede began it to be fulfilled that the prophet longe before sawe in spirite and saide The people that dwelt in darknes sawe a great lyght c. Wherfore deerely beloued let vs with harty affection indeuour oure selues that in as much as we are made the childreÌ„ of god by the worde of god that we acknowledge the same with Simeon and be thankefull And neuer admitte to seeke remission of sinnes iustice and eternal health at any other then this childe whom Simeon acknowledgeth and nameth the sauioure of the whole worlde Who with the father and the holy ghoste preserue and keepe vs all Amen The gospell on saynte Mathias the apostels daye Math. 11. AT that time Iesus answered and sayd I thank the O father lorde of heauen and earth bicause thou haste hid those things from the wife and prudent hast shewed them vnto babes verely father eueÌ„ so was it thy good pleasure Mat. 12 Luc. 10. Ioh. 3. Al things are giuen ouer vnto me of my father â™£ Ioh. 7 8. b 10. b And no man knoweth the son but the father neither knoweth any man the father saue the sonne and he to whom so euer the sonne wyll open hym Come vnto me all ye that laboure and are laden and I wyl case you Eccle. 6 Take my yoke vpon you learn of me for I am meek and lowly in heart ye shal find rest vnto your soules For my yoke is easye 1. Ioh. 5 and my burthen is lyghte THE EXPOSITION TO the right vnderstandyng of this presente Gospell Two natures in Christe it is necessary that we consider wel two natures in Christ And verely if these two natures bee well and christianly coÌ„sidered it shal open and make plaine many places of the godly scriptures which at the fyrst sight might seme to be contrary so that in very dede there shall appeare in them no repugnauncye at all As for an example I and my father are one And again in another place My father is greater then I. Nowe if you referre this senteÌ„ce vnto Christes deuine nature the other vnto his humaine nature I pray you shall not these saiynges well agree And in like maner must thou nedes do in this gospel For that he geueth thankes to his father it belongeth to his manhod and that he sayth All thynges are geuen me of my father it must be referred vnto his godhead But wherfore geueth Christ thankes vnto his father Forsoth because the worde whiche is contemned of Corazin and Bethsaida is hyd froÌ„ the wyse and prudeÌ„t and is reueled or opened vnto yong children Wise prudent men In this place he calleth theim wyse and prudet that trust to their ownes wysdome and by their owne wyttes and vnderstandynges will searche out all thynges Of whom also the prophet sayth Wo to you that are wise in your owne eyes Esai 5. prudent in your owne conceites Suche wysedome and suche prudence that is suche as will not be subdued and submit it selfe captiue vnder the worde of God and to the folishe preachyng of the crosse shal neuer bee able to perceiue any thyng at all of the matter of his iustificacion nor in any thyng that appertayneth to the glorye of God And why God can by no meanes nor will suffre suche pride as coÌ„monly coÌ„meth of carnal wysedome as it is written God resisteth the proud 1. Pe. 5. and geueth grace vnto the lowly Furthermore wee see that suche as are carnally wyse and ciuily prudent menne very seldome they come vnto the knowlege of God But who then are they that are admitted vnto the knowlege of God and vnto fayth Forsothe litle children And in this place Christe calleth theim children ChildreÌ„ or babes that dispayre of theim selues of all their carnall wysedome and prudence that only considereth and depely fyxeth in their heart those thynges whiche Christ taught preached wrought Knowyng also that in matter appertainyng vnto the honour of God to righteousnes our saluacion or our own carnall wytte is of no waytte nor value but onely the worde of God WysmeÌ„ And knowyng also that no man can kmowe or apprehende that iustice without the reuelacion of God And nowe vnto the fyrst noÌ„bre that is of carnall wyse men and prudent pertayne the hye priestes Phariseys and Scribes and all iusticiaries that from

discord to testifie a brotherly vnfained loue betwene vs. For wheÌ„ we be made al partakers of this one table what ought we to thinke but that we be al meÌ„bres of one spiritual body that we be ioyned togither in one Christe as a greate numbre of graines of corne bee ioyned togither in one lofe Wherefore they that can not bee persuaded to bee good to their christian brethren for whome Christ suffered death when in this sacrament they be put in remembraunce that the sonne of god bestowed his lyfe for his enemyes We see dayly that eating and drinking togither maketh friendes and continueth friendship Muche more then oughte the table of Christ to moue vs so to do whereby we confesse vs to be all membres of one body and acknowledge Christ to be giuen vs of God his father To whome with the sonne and holye ghoste be all honoure and glorye for euer and euer Amen The gospell on the second sermon vppon the passion of our lorde Iohn 18. WHen Iesus had spoken these woordes Mat. 19 Mar 14 Luce. 22 he went forth with his disciples ouer the brooke Cedron wher was a garden into whyche he entred and hys disciples Iudas also whiche betrayed him knew the place for Iesus ofte tymes resorted thyther with his disciples Iudas then after he had receiued a bonde of men ministers of the highe priestes and pharisees came thither with lanternes and fier brandes and weapons And Iesus knowyng all things that shulde come on him went forth and sayde vnto them Whom seeke ye They answered him Iesus of Nazareth Iesus sayth vnto them I am he Iudas also which betrayed hym stode with them As sone then as he had sayde vnto them I am he they went backeward and fell to the grounde Then asked he them againe Whom seek ye They sayde Iesus of Nazareth Iesus answered I haue tolde you that I am he If ye seeke me therfore let these go theyr way that the sayinges might be fulfilled whiche he spake Ioh. 17 Of them which thou gauest me haue I not loste one Then Simon Peter hauynge a sworde drewe it and smote the high priestes seruaunt and cutte of his right eare The seruantes name was Maichus Therfore sayth Iesus vnto Peter Mat. 2â— Gene. 9 putte vp thy sworde into the sheath Shall I not drynke of the cuppe whiche my father hath geuen me THE EXPOSITION FOrasmuche dearely beloued as wee haue vndertake to declare vnto you and to set out the deare death and most bytter passion of our Lorde Iesus Christ I haue thought it conuenient and nede also requireth the same that wee should first shew briefly what is the vse of the same passion and what vtilitee and fruit may come by it vnto vs. For there is no greatter folye nor more worthye laughter than to make only suche preachynges as should moue mennes myndes to fret at the Iewes because they dyd suche an horrible cryme against Christ by such wordes take an occasion to curse rebuke the traitour Iudas and to condempne him For surely here are to bee considered thynges farre greatter and higher then those And what thynges are they that we ought here to consider Fyrst wee ought to ponder what were the principal causes of that so great passion whiche the most innocent laÌ„be of God suffered For if this be depely wayed and coÌ„sidered in the heart it shall worke as muche in oure heartes as dothe the preachyng of the lawe whose office is commonly to set before oure eyes the huge greatnes of our synnes to feare vs and to driue vs vnto dispayre But nowe who were they that were the cause of that so paynful death and passion vnto Christ The cause of the doth of Christ Esai 53 that coÌ„mytted that horrible cryme to sley the soÌ„ne of God No maÌ„ can shewe this more truely nor better then the prophet whiche sayth Because of the transgression of my people I haue slayn him Kepe this sentence diligently in thy mynde And if thou wylt so doo thou shalt haue as great cause to fret at thy selfe as euer thou couldest fynde to bee displeased with the Iewes and that wretched poore felowe Iudas And if that the Lord our God gaue his dearely beloued soÌ„ne vnto this passion for the traÌ„sgression and synnes of his people surely we also do put to our workyng helpyng haÌ„des vnto this passion ar also aswel as other authors of his death Haue not we synned also with other Or are we except out of this senteÌ„ce Al men haue synned are destitute of the glory of God Rom. 3 Doubtles no maÌ„ can here excuse himselfe neither is any maÌ„ free froÌ„ sinne so that he may lay al the blame vpoÌ„ the Iewes for Christes death 1 Iho. 2 For as S. IhoÌ„ sayth He is the propiciacion obtayner of grace for our synnes not for our synnes onely but also for the synnes of all the worlde Therfore when thou hearest that this innocent Christ was bound scourged spyt vpoÌ„ and skorned and besydes that beaten vpoÌ„ the face crouned with thorne crucifyed thou shuldest then call to mynd and remembre Our sinnes crucifyed Christ that thou thy selfe hast done this that thy synnes were the moost iust cause and very occasion of all these thynges Neither must thou remembre thynges lightly but so meditate them in thy mynde that thou mayst knowe thy selfe a most greuous synner and confesse thy selfe suche a one as by thy synnes prouoked so great wrathe and indignacion of God Nor thynke not that thy synnes were light for the whiche it was necessary that the sonne of God shuld come doune froÌ„ heauen and suffre the most vyllayn death of the crosse CoÌ„sider also in thy mynd that this passion What profite we haue by the death passion of Christ shedyng of that precious blud was done for thy welth profite that thy synnes and all thy traÌ„sgressions should by effusion of this blud be washed away so thou deliuered froÌ„ al thy synnes mightest be made the sonne heyre of God Nowe if thou by fayth takest hold vpoÌ„ this with all the whole fayth of thy heart trustest wholly vpoÌ„ it it shal make the fre froÌ„ al sinnes recoÌ„cile the vnto the heauenly father and bryng perpetual ioy eternal felicitie vnto the. Euen as S. Paule sayth Christ Rom 5. when we were yet weake accordyng vnto the tyme died for the vngodly And scarce wyl any maÌ„ dye for the righteous Yet peraduenture some maÌ„ dare dye for a good man But in this hath God set out his loue towarde vs that when we were yet synners Christ dyed for vs. Muche more now that we be iustifyed in his bloud we shal be saued froÌ„ the wrath by him c. After this maner the woundes of Christ may be vnto the a preachyng of the lawe when thou callest to mynde that he suffered them for thy synnes And agayne when thou remeÌ„brest

Deu. 24 a law and by our law he ought to dye bycause â™£ Ioh. 5. be made hymselfe the sonne of god WheÌ„ Pylate hearde that saying he was the more afrayde and went agayn into the iudgement hall and sayth vnto Iesus Whence arte thou But Iesus gaue him none answere Then sayde Pylate vnto him Speakest thou not vnto me Knowest thou not that I haue power to crucifye the and haue power to lose the Iesus answered Thou couldest haue no power at all againste me Sap. 6. excepte it were gyuen the from aboue Therefore hee that delyuered me vnto the hath the more synne Ioh. 3. â—â—o 13. And from thence forthe sought Pylate meanes to lose hym but the Iewes cryed saying If thou lette him go thou art not Cesares friend For Ma. 17 Mar. 15 Luc. 23. Actu 17. whosoeuer maketh hym selfe a kyng is agaynst Cesar When Pylate heard that sayinge he brought Iesus forthe and sate doune to gyue sentence in a place that is called the Pauemente but in the Hebrue tonge Gabbatha It was the preparyng day of the easter about the syxte hour And he sayth vnto the Iewes Behold your kyng They cryed Away with hym away with hym crucifie him Pylate saythe vnto them Shal I crucifie your kinge The highe priestes answered Wee haue no kynge but Cesar Mat 17 Mar. 15 Luc. 23. Heb. 13. Then delyuered hee hym vnto theym to bee crucified And they tooke Iesus and ledde hym awaye And hee bare hys crosse Mat 17 Mar. 15 Luc. 23. Heb. 13. and wente forthe into a place whiche is called the place of dead mennes sculles but in Hebrue Golgatha where they crucified hym and two other with hym one on eyther side And Iesus in the myddest Ma. 17 Mar. 15 Luc. 23 Pylat wrote a title and put it on the crosse The writing was Iesus of Nazareth Kyng of the Iewes This title red many of the Iews for the place wher Iesus was crucified was nighe to the citye And it was written in Hebrue Greeke and Latine Then sayde the hygh priestes of the Iewes to Pylate Wryte not kynge of the Iewes but that hee sayd I am kyng of the Iewes Pylate answered What I haue wrytten that haue I wrytten Then the sowldiers Ma 17 Mar. 15 when they had crucified Iesus tooke hys garmentes and made foure partes to euery sowdier a part and also his coate The coate was without seame wrought vpoÌ„ throughout They sayd therfore among themselues Let vs not deuide it but cast lottes for it who shal haue it That the scripture might bee fulfylled saiyng Psa 22. They parted my rayment among them and for my coate did thei cast lottes And the souldiers did suche thynges in dede There stode by the crosse of Iesus his mother his mothers syster Mary the wyfe of Cleophas Mary Magdalen When Iesus therfore sawe his mother and the disciple standyng Ioh. 13. whoÌ„ he loued he sayth vnto his mother Woman beholde thy sonne Then sayd he to the disciple Behold thy mother And from that houre the disciple toke her for his owne After these thynges Iesus knowyng that all thynges were nowe performed that Psa 6 9 the scripture might be fulfylled he sayth I thyrst So there stode a vessel by ful of vineger Mat 27 Mar. 15 Therfore thei fylled a Spunge with vyneger wound it about with Isope put it to his mouth Assone as Iesus then receiued of the vineger he sayd Iho. 17 It is finished and bowed his head gaue vp the ghost THE EXPOSITION IN this place againe we see both the hypocrisy of Pylate and also the malice of the Iewes For I pray you what more greuous thyng could they do to Iesu then to scourge him with whyppes croune him with thornes because he named him selfe kyng of the Iewes Well it was well done For doubtles suche hypocrysy Hypocrisy and blyndnes must nedes be bothe wonderful and horrible Pylate himselfe confessed that he found no cause worthy death in him that not ones but twyse or thryse The Iewes also before this tyme had seen his miracles had heard his preachyng and estemed him as an excelleÌ„t Prophet That notwithstaÌ„dyng here they gather together one counselleth with another yea and one geueth earnest healpe to another that at the last they may murther Christe Pylate byddeth the Iewes take and crucifie hym And the Iewes affirme that hee muste needes suffre Yet to haue some cloke to couer with their enuye and malyce wherin they were altogither fyered against Christe they alleadg the cause Bicause say they hee hathe made hym selfe the sonne of god What is this but outwardely to pretende an honest cloke and inwardely and in the hearte to be excedyng thyrstye of innocent bloude Suche men Dauid calleth bludy men But marke wherevnto Pilate is come withe his blindenes Bycause Christe answereth not Pylate after his mind phantasie he contemneth Christe and presumeth thus to boast and say Knowest not thou that I haue power to crucifie the and I haue power to acquit the This proude bragge coulde not Christ abide and therefore hee aunswered him thus Thou cowldest haue no power against me except it were giuen the from aboue A comfortable sentence This sentence if it be well considered and loked vpon and deeply grauen in the heart is a very comfortable sentence especiallye to those that haue receaued the gospell and for the gospels sake dayly looke for blowes For whose quarrell is this The gospell is Goddes quarrell Goddes quarrell or oures If it be goddes quarrell tell me I praye you is not he able to defende it Yes truely hee is able ynoughe For he hathe mightely shewed hym selfe able in Pharao in all Egipte in Herode and all tyrauntes when they did the vttermost of theyr tyranny But is he also readye to defende this quarell Yea doubteles Gen. 12 For thus he saith to Abraham I wyll blysse those that blysse the and I will curse those that curse the. Suerly he that promised this to Abraham wil not forsake vs at our necessitie if so be that we suffre for his names sake yea all our aduersaries can not so muche as hurt our litle fynger except it be the will of God whiche is in heaueÌ„ as Christ in this place answered Pylate Therfore if at any tyme thou by the good wyll of God fall into temptacion knowe thou that God is faythfull which will not suffre the to be tempted 1. Co. 10 more then that canst beare but he will with the temptacion a profite Note this wel Our sinnes daily croune Christ with thornes And diligently note this firyng it depely in thy memory that our synnes scourged Christ and set the croune of thorne vpon his heade neither was this only ones done but yet it is dayly done by vs when we wyl be called christians yet we do no this will of whoÌ„ wee beare that moste holy

glorious name SecoÌ„darily note that the Iewes wyll haue Cesar for their Lord An horrible thyng to refuse Christ but they wyl not acknowlege Christ to be their kyng For thei cry away with him away with him Nowe is not this most ingratitude afore God that when he hath sent to them his only begotteÌ„ sonne a sauior whoÌ„ they so many yeres had loked trusted for nowe with suche crueltie to cast him froÌ„ them Thei might doubtles haue receiued Christ been deliuered froÌ„ sinne death deuil hell but thei will rather refuse Christ serue a forein lorde perishe bothe body soule And for this purpose they more wylliÌ„gly desired to let go a notable murtherer BarrabaÌ„ to pardon him because of their feastful daies custome then Christ To this ê‘taineth also that thei sayd to Pylate Wryte not kyng of the Iewes but that he sayd I am king of the Iewes What is this but to refuse Christ to cast him from theim But what is wont to folowe suche coÌ„tempt Truly this Note what foloweth coÌ„tempt of the word of God Mat. 8. Rom. 11 That the childreÌ„ of the kyngdome be throwen out and the poore Gentyles bee receyued into their place as S. Paule also sayth By their fal health chaunsed vnto the GeÌ„tyles that he might prouoke them to be zelous after them For if the fall of them be the riches of the worlde the minishyng of them the riches of the heathen howe muche more should it bee so if they all beleued yet it is done for theim that shall be receyued that theyr nombre may bee fulfylled For in the Actes of the Apostles sainct Paule sayeth that the Gospell and woorde of God must fyrst bee preached vnto the Iewes Act. 13 but because they thurst it from theim and iudged them selues vnworthy eternal life wee must turne vnto the heathen And this punishment is a plage of the soule And this blyndnes haue the Iewes dearely bought because they persecuted with suche hatred suche stubburnes their Messias kyng promised vnto them so mocked skorned him and nayled him vnto a crosse Besides this thei escaped not also corporall punishement Corporal punishement For they lost their bodyes honours all their goodes wife children and were banished from their owne countrey insomuch that vnto this daye there lyueth no people vnder the Sunne more wretched forsaken and dispised and that for this cause as I haue sayd that they would not receiue this Christ for their king What thinke you shal chaunse vnto vs if we nowe in oure tyme hauyng the worde of God so rychely among vs we reade and heare it dayly yet so yrke and be werye of it that neither would wee heare it or reade it Surely we be like the Gergesines For as they desired Christ to depart vnto some other countrey out of their coastes so we had muche rather that Christ should departe into some other straunge countrey then we wold for his woordes sake lose any of oure gaynes honor or riches Surely God will punishe suche vnthankefulnes in vs except we be turned do penance other wise dispose our selues towarde the woorde of God For euen so sayth sainct Paule to the Romaynes If God spared not the natural braunches take heede leste it come to passe that he spare not thee Thyrdly considre here reuolue in mynde with what wrath wodnes and furour the Iewes drewe Christ out of the citie hanged him vpon the crosse that not at aduenture but of set purpose betwene two theues and murtherers as the worste and one that had most greuously offeÌ„ded in like cryme with them When thou coÌ„siderest thy selfe and reuoluest this in thy mynde knowe thou that thou must not so muche consider the malice of the Iewes as thine owne most greuous synnes God is extreme enemy to synne And this lesson must thou learne in this most dispised and villaynous death that God is an extreme enemye vnto synne For is he not moste highly displeased with it is an vtter enemye vnto it when he would receiue none other satisfaction for it but the death of his only begotteÌ„ sonne Thoughe nothyng els were yet verely this should ouerthrowe our consciences that we might learne to knowe our sinnes and viciate nature and to seke with heartie intercessioÌ„ yea with teares the clemency and mercy of Christ Our sinnes crucified Christ For certainely those do farre sorer torment Christ that wil be called christians yet consider not why Christe would dye for theyr synnes then did the blynde Iewes that crucifyed him For if the Iewes had knowen him sayth S. Paule they would in no wise haue crucified the Lord of glorye 1. Cor. 2 But when do wee acknowlege oure synnes When do we apprehend the meryte of Christ by fayth Where is oure thankefulnes for those so many and so great vnspeakeable benefytes Yea wee dare plucke this Christes glory froÌ„m him whiche he hath so dearely bought that it can not be expressed and we seke newe waies whiche we also prescribe vnto righteousnes eternal helth Iusticiaries as al iusticiariers do whiche are persuaded in coÌ„science that they may by their owne righteousnes and vertues worthily deserue no lesse then heaueÌ„ it self eternal saluacion But certifie if we by our owne workes and our owne powers might obtayn helth and eternal life then it must nedes folowe that Christ suffered suche vexacion greuous paynes yea offered himselfe vnto so horrible a death passion but vainly for his pleasure and phantasy euen as S. Paule saith If rightwisenes came by the law Gala. 2. then is Christ dead in vain Wherfore if thou wylt bee thankeful vnto Christ for his passion death consider it well and knowlege that thy synnes haue geuen hym those woundes in his body and that for them he suffered that most painful passioÌ„ Then pray vnto him that it will please him to geue thee the merite of his passioÌ„ vnto thy profite For if thou do this with true fayth then wyll he forgeue the thy synnes washe away all thyne iniquities in his owne bloud Of this there is no doubt for he him selfe sayth in the gospel of sainct Ihon Ihon. 3 As Moses exalted the serpent in wildernes so must the sonne of man be exalted that euery maÌ„ that beleueth in him shal not perishe but shal haue life eternal And this is confirmed by all places throughout all the scripture that spake of the passion of Christ as is this senteÌ„ce of S. Paule to the Rommaynes Rom. 4 Christe dyed for our synnes hath risen again for our iustificacion And without doubt Note wel this senteÌ„ce whosoeuer suffereth this article of the death and passion of Christ of his blessed bloud sheding to be taken from him needes must that man at the houre of death when his conscience shall haue that great conflict with synne dispayre yea thoughe he had

nor the thinge that is holy Mat. 7 may not be cast before him but only must it be communicate to those that despair of their owne workes and strengthes that knowledg that they need the help and comfort of Christ We beleue rem ssion of sins Therfore also we confesse in our Crede that ther is forgiuenes of sins which we must needs beleue Now if we obtain remission of sinnes by the sheding of the blud of Christ as the blud flowing from hys syde testifyeth where is then the bragging of our workes wher ar our merites They are shut out excluded by the deathe passion of Christ Note how workes are coÌ„cluded not that good works ought not to be doone but that they may not be ioyned with iustification which onli cometh by faith We muste in this behalfe giue Christe his own honor wholy perfectly apprehend his merite by faith so shall it come to passe that neyther synne nor death nor dyuel nor hel shal hurte the. And those good workes the fayth doth as in deed it ought to do good woorkes take them as frutes of fayth wherby the faith and sure trust of our hearts toward god is declared In like maner the water The water that flowed froÌ„ Christs syde declareth that Christe after his resurreccion would send his holy spirit that water of life wher with it is nedeful that the heartes of all the elect be purifyed And of this water dyd all the Prophetes prophecye especially Esaias when he sayd Esa 44 I wyll power water vpoÌ„ the thyrsty streames vpoÌ„ the dry ground I will power my spirit vpoÌ„ thy seede my blessyng vpon thy braunche and they shall spryng burgenyng among the herbes as the salowes that grewe by the syde of the ryuer Accordyng to this Christ also crieth in the gospel of S. Ihon Who so thursteth let him come to me drynke Ioh. 7. He that beleueth on me as the scripture sayth stremes of water of life shall flowe out froÌ„ his belly And the EuaÌ„gelist himself expouÌ„deth this shewyng that it is ment of the holy gost for he sayth This spake Iesus of the spirit which those that beleue in him should receiue Christ loueth vs. He then that hath by theffusion of his most precious bloud obtayned for vs remission of all our synnes deliuered vs froÌ„ eternal death reconciled vs into the fauor of god his father that wtout any of our merites or deseruinges also hath promised to seÌ„d his holy ghost whiche maye leede our heartes into the knowledge fayth of God thynke you he dothe not very heartely loue vs would our welfare Nowe seyng that he thus heartely wylleth oure welfare why should we not beleue in him why should we not acknowledge this so great loue Yet are there meÌ„ fouÌ„d the more pitie it is that ascribe more to their own merites then to Christ and therfore they cannot be thaÌ„keful whoÌ„ doubtles at that day Christ shal therfore punishe according to their owne deseruynges Thirdly we haue here described who they were that buried Christ with what reuerence his dead body was brought vnto the earth Some man perchance would meruaile that Ioseph Nicodemus nowe dare aske of Pylate the deade bodye of Iesu whiche yet when Iesus lyued they durst not come at him The death of Christe begynning to conquer scant by night But nowe the frutes and vtility of Christes passion somwhat openeth it self she winge what shulde ensue the passion and deathe of Christ when a litle and a litle it comech to mennes knowledg both what manner a man Christ is and also how innocently and vndeseruedly he was persecuted by the Iewes condemned vnto the crosse And these two doubtles came after the true knowledge of god and his sonne Iesu Christ which now so manifestly do this humanitie vnto Christ contemned and crucified hauinge no respect that hee was so hated of the Iewes For that they here do it cometh of an imperfecte faith for they were yet far from the perfection that Paul speaketh of Rom. 1 saying I am not ashamed of the gospel of Christ for it is the power of god vnto saluacion to euery man that beleueth But that they exhibited to Christ such reuerence honor that thei take him doune from the crosse and enbalmed hym with Myrre and Aloe with such spice they winde vp his body laye it gloriously in the sepulture it is an humane and gentle affection done according to the custome of the Iewes The estimation of the worlde of Christes deth sepulchre Deu. 21 And here note howe the deathe and sepulture of Christe is esteemed afore the worlde bothe his death and buriall are ignominious and shamefull For it is written in the lawe He is accursed that haÌ„geth vpon a tree Besydes this the blynde Iewes had none other opinion of Christ neither by his life nor in his death as it is euident vnto this day But before God this death buryall is honest and precious as also it is estemed amoÌ„g al that beleue whiche know assuredly that by that dispised death the beleuers are delyuered from synne death deuil and hel Doth not S. Paule say often tyme 1. Cor. 2 I haue knowen no man but Christ and euen the same that was crucifyed And this is an vndoubted trueth Note this earnestly gentle reader take awaye this contemptible death and buryal of Christ and you shal perceyue that all men must be compelled to dispayre and to fall into the daunger of the deuil On the other part set before your eyes the passion death and buryal of Christ apprehendyng them by true fayth as most precious iewels deuine treasures done for thee and thou shalt fynd thy coÌ„science able to resyst against all the assaultes of Sathan and also of synne And as Ioseph and Nycodemus by fayth shewed this humanitee vnto Christ so endeuor thy selfe by fayth that vnto sinne thou may bee dead buryed with Christ Rom. 6. and after agayne ryse through fayth with him For surely this pleaseth Christ and is necessary and very profytable vnto thy saluacion Fourthly we see howe contemtuously Pylate delyuereth Christ to be buryed forsyng not for him nothyng regardyng that he should ryse agayne the thyrd day The sentence of Infidels In this mynde are al the enemyes of the gospel and truth of God When they haue slayne the ministers of the worde then they thynke all thyng very well safe and all whyst as they would haue it Exo. 1.2.3 Euen so did Pharao with intollerable burthens oppresse the chyldren of Israel thynkyng by that meanes to stoppe the ordynaunce of God that the Israelites should not so much growe and increase but the more they were oppressed so muche more they grewe and multiplyed and at the laste by his owne crueltee he was his owne destruccion Euen so chaunsed it to Pylate and

into heauen with the approue confirmacion of the same For thus sayth the texte And the Lorde after that he had spoken vnto them he was taken vppe into heauen and sitteth on the right hand of God c. Hetherto Christ had preached and taught after that he was crucifyed and rysen agayn the thyrd daye from the dead and truely after his resurrection he had muche a do with the incredulitee of his Apostles to whom also at the last he shewed what he would theim to do And after he had all this doone Mar 16 he ascended into heauen and sytteth on the right hand of God that is he taketh to himselfe a newe kyngdome that he perpetually with his father beyng Lord on heauen and yearth may and shal reigne in equal power with God his father What it is to syt on the right hand of God for to conserue gouerne maintayn and defend all that are his from all euils For this to do is to syt on the right hand of God Furthermore lest his assencion into heauen should be without an euident vtilitee and profyte he would sende from heauen his holy ghost which might confirme his in the fayth make them strong in all their troubles and persecucions and defende comfort them against their threttes that hated the word euen as the Prophet did testifi Ps 67. saiyng Hee ascended into the highth and hath ledde captiuitee capteiue and hath geuen gyftes to men Oh deare brethren is not this a mightie Lord that hath coÌ„quered and deliuered vs from the captiuitee of Sathan hath geuen frely to vs his worde and spirit and lastly by this meanes hath made vs the sonnes of God Surely he that wyll not beleue and put his confidence in this god and suche a Lorde doubtlesse his vnbelif shal turne briÌ„g him vnto perpetual dampnacion and losse bothe of body and soule The whiche God vouchesafe to turne froÌ„ vs for his great infinite grace through Iesu Christ our Lorde Amen The gospel on the Monday after Witsondaye Ioh. 3. FOr God so loued the world that he gaue his only begotten sonne that whosoeuer beleueth in him shoulde not perishe but haue euerlasting life Luce. 19 For God sent not his sonne into the world to condemn the worlde but that the worlde through hym myght be saued Hee that beleueth on hym is not condemned But hee that beleueth not is condemned already bycause he hath not beleued in the name of the onlye begotten son of god And thys is the coÌ„demnacioÌ„ Iohn 1 and. 12. the lyght is come into the world and men loued darkenes more then lyght bycause their deedes were euel For â™£ Eph. 5 euery one that euell dooeth hateth the lyght neither commeth to the lyght least hys dedes shuld be reproued But he that doth truthe commeth to the lyghte that hys deedes maye bee knowen howe they are wrought in God After these thynges came Iesus and hys disciples into the land of Iewrye and there he taryed with them Ioh. 4. Mat. 3. Mar. 1. Luc. 3. Mar. 4 and baptized And Iohn also baptized in EnnoÌ„ besyds Salim bicause ther was muche water there and they came and were baptized For Ihon was not yet put in pryson THE EXPOSITION IN this gospell CHRIST setteth out highly The loue of God toward vs that excedinge loue and charitye of oure heauenly father that he euer hath borne vnto man kâ—nde And this loue doth Christe so highly extoll and magnifye that he affirmeth that loue to haue beene the chiefe principall and onlye cause wherfore hee wolde giue his onlye begotten sonne into this worlde Lette vs therefore with most herty attentioÌ„ coÌ„sider this praise wherwith Christ setteth out the loue of his heaueÌ„ly father For in it we shal plainely perceiue what moued god to redeme vs and by whome he would worke our redemtion And what moued the heauenly father to doo thys Dyd men obtaine it with their good works Or deserued they it by theyr honest conuersacion Truly if that time that Christ came into to the worlde he wold haue iudged men accordinge to their merites and workes it was to be feared least as it happein the tyme of Noe he shulde haue drowned all the worlde with water for doubteles at that tyme ther were not very many good in al the world For euen the Iewes which receiued the law prophets and therfore ought to haue been more holier and better then the other nacions these I say were a fewe except more wretched and abhominable then anye other Then needes must ther be a far other cause of our redemtioÌ„ Out of loue and grace ar we saued then the merites of man What is it then Christe answereth God so loued the worlde Do not you heare now that our redemtion dependeth and consisteth vpon mere loue grace compassion and mercy And this loue ought well to styrre vs vp and to bringe vs to faithe For if we wel consider and weye this loue in our hearts it wil sufficiently teach vs how high ye vnspeakable it is For suerly we had deserued by vnbeliefe and our sinnes perpetual damnacioÌ„ god mought most rightfully haue shed vpon vs his terrible wrath furor and indignacion and haue condemnd vs vnto ê‘petual daÌ„nacion but what dyd he So mighty nowe was not his wrathe but his loue that not only he saued vs froÌ„ destruction but also made vs free safe froÌ„ synne death dyuel and hell But howe did he this or by what meane or mediator Wold he do this by his angels or by any other mediator or mean Nay verily But to do this he sent gaue freely his only begotten son Here againe that excedyng loue is glorified which was the cause the god would redeme vs. For truely all that euer god giueth that giueth he of grace no merites goyng before With this agreeth the saying of S Paul If when we wer enemies we were recoÌ„ciled to god by the death of his son much more now that we be reconcyled we shal be saued by his life Here also in this saying the apostell coÌ„fesseth that god receiued vs of grace ye when we were yet his enemies Finally God hath deliuered vs from our sins from hel hath giuen to vs eternall life by free grace loue that hath he done by his beloued and only begotteÌ„ sonne Iesus Christe Secondarily althogh our saluacion be gotten made perfect by Christ only yet this must we learn to knowe how men maye obtaine it And thys also doth Christe manifestly shew in this gospell That euery man saith he the beleueth in him shuld not perishe but shoulde haue lyfe eaternall You heare in these wordes whether saluacion gotten by Christe may be receiued by works or apprehended by faith Without doubte our workes do nothinge in this matter But here muste needes be a true faith and an assured confidence and beliefe in god But wheÌ„ is that beliefe and faithe trewe Fayth When

our workes he will make vs righteous godly and blessed so that we beyng delyuered from the handes of our enemies may serue him all the dayes of oure lyfe not in outwarde ceremonyes and seruices as in tymes past but in holynes and righteousnes that is accepted before him He requyreth the heart he asketh faith he wil be worshipped in spirite and truth and will not be fylled with outwarde woorkes that lacke faith as men haue done in times past Thus you see that Zacharias by the holy ghost acknowledgeth the grace of the gospell that shoulde come therfore he praiseth and glorifieth god as one ascertayned that by this grace we al shal be saued The lorde our god gyue vs grace bothe that wee maye know it and also that for it we may giue thanks to god our father and glorifie him for euer Amen The gospell on sainct Peter and Paules daye Math. 16. WHeÌ„ Iesus came into the coasts of the cytye whych is called Cesarea Philippi he asked hys disciples saying Mar. 8. Luc. 9. Who do men say that I the sonne of man am They say Some saye thou art Iohn Baptist some Helias some Hieremias or one of the numbre of the prophetes He sayeth vnto theym But whom saye yee that I am Simon Peter answered and sayde Luce. 9. Iohn 6 Thou arte Christe the sonne of the lyuyng god And Iesus answered sayde vnto him Happy art thou Simon the sonne of Ionas for flesh and bloud hath not opened that vnto the Iohn 6 but my father which is in heauen And I saye also vnto the that thou art Peter and vpon thys rocke 1 Co. 10. Esa 28. I wyll buyld my congregacion And the gates of hell shall not preuayle agaynst it And wyll giue vnto the the keyes of the kyngedome of heauen and * mat 18 what so euer thou byndest in earthe shall bee bounde in heauen and what so euer thou losest in earth shall be loed in heauen THE EXPOSITION The coÌ„fession of the Apostles WE haue fyrst set forth in this gospel that excellent confession of S. Peter and the other Apostels wherein they confesse that hee is Christe the sonne of the lyuynge god This confession is so excellente and noble yea and so christian that wee dare boldlye saye that where this confession is not doubteles there is no saluacion at all as the Apostell Saynte Paule witnesseth Rom. saying The hearte beleueth vnto righteousnes and the mouthe confesseth vnto saluacion Fyrste CHRIST asketh what opinyon the people had of hym and whome they sayde he was The Apostels aunswered him Some saye thou arte Iohn the Baptist some saye Helias some Hieremias or one of the prophetes Christe was not ignoraunte what was spoken of him and also he knewe it better then the apostels could tell him that where the gospell is preached there muste nedes arise manye lyes whiche are imagined not only against the truth but also against them the preach the truthe whereout it chaunceth often times that the worlde rageth and waxeth woode with them Therfore nedes must it be that Christ aposing his disciples sought some other thinge at his apostels that is to sai their coÌ„fession of faith as ye shal hear For thus he saith But whome say you that I am TheÌ„ answered Petre in the name of them al The fayth of the Apostels Thou art the same Christ the son of the liuyng god Considre inwardly this confession thou shalt see that the faith of al the Apostels was a true and a righte faith excepte that as yet it was not confirmed with the crosse and that yet the holy ghost was not come vpon them Fyrst of all they confesse that he is the same Christ that is to saye the same anointed and capitaine whom god had longe before promised Esai 55 to theyr fathers and whome they hadde so long time looked for that doubtles he shuld come and fulfyll all suche thinges as the holy scriptures hadde prophecied of Furthermore also they confesse that he is Christe sonne of the lyuing god sente into this worlde that by hys meryte passion and deathe all menne myghte bee made good righteous and blessed And thus as it is in dead conueniente to do they confesse the same one Christ to be both god and man For as concernyng his humane nature hee is the sonne of Dauyd annoynted of the father kinge and Prieste and that after the order of Melchisedech and God hathe gyuen vnto him the seate of Dauid that is the spirituall kyngedome whyche is admynistred by the spyryte that hee maye sytte vppon it eternallye But as concernynge his godheade he is the sonne of the liuing god one in substance essence or being and maiestye with the father so that neither mai the father bee separate from the son nor the sonne from the father as sainct Paule sayth Collo 2 In Christ dwelleth all fulnesse of the godhead corporally Nowe whosoeuer with suche fayth after this maner as the Apostles here dyd confesseth Christe without doubt he shall also with the Apostles be made partaker of eternal saluacion as Christ here sayth vnto Peter like as to al his disciples Blessed art thou Symon the sonne of Iona c. Secondarily we see in this gospel that this confession commeth not of oure strengthes but by the reuelacion of God For assone as Peter had in the name of them all declared what opinion thei had of him Fleshe bloud in scripture by and by Christe sayd Fleshe and bloud hath not opened it to thee but my father which is heaueÌ„ Shal then our fleshe that is reason wyt prudence freewyll and the strengthes of man bee of no value in matter of our iustificacion confessyng of God Surely nothing For without doubt here nothyng is of value but mere grace and mercy Nowe if it be grace than I beleue that I may do good woorkes that I can confesse Christ as the Apostles do in this place nedes must I let flesh contynue as fleshe and bloud as bloud so the inasmuche as partayneth vnto our saluacion the flesh not only can do nothing but also it can do nothyng but synne as S. Ihon the Euangelist sayth Ihon. 1 As many as receiue him he gaue them power to be made the soÌ„nes of God to those that beleue in his name which are not borne of bloudes nor of the will of the fleshe nor of the will of maÌ„ but they are borne of God Doth not the EuaÌ„gelist here cleane refuse reiect in matter of iustificacioÌ„ al together that is borne of bloudes or of the wyl of fleshe or of the wylle of man Euen so it is necessary that we consider here in this place the coÌ„fession of Peter and the other Apostles that it came not of their reason wysedome or frewyll For surely Christ would in this worde dryue backe make blunt ouerthrow our presumpcion and meke that pride that is borne in vs that we shuld

horriblenes of hell that I might deliuer you from hell yea and I haue purchased for you of God my father that he shall take you for his children soÌ„nes and heyres of the heauenly kyngdome And this is the worde by the whiche man is verely purifyed made cleane if it be receyued by fayth Fyrst who soeuer doth receiue this woorde of the Gospell by fayth he is accoÌ„pted before God for very iust pure and holy and that not for the workes of righteousnes whiche wee doo but onely for Iesus Christ the sonne of God receyued by fayth S. Paule sayth they be made righteous frely by his grace by the redempcion whiche is in Christ Iesu whiche God hath put as attonement maker by fâ—yth his bloud beyng a meane Therfore whosoeuer doth beleue the worde of the gospel of Christ although that synne doth styll remayne in his fleshe yet sinne is not imputed vnto him so that he nowe may be iust before God not with his owne righteousnes but with an others righteousnes that is the righteousnes of Iesu Christe whiche is geuen vnto him by fayth For blessed is that man to whom God doth not impute synne Furthermore whosoeuer receiueth the woorde of the Gospell by faythe whiche is geuen by the holy ghost whiche shal mortifie the remnaÌ„tes of the fleshe The houke is the holy ghost shal so rule synne that it shal not reigne in our mortal bodyes Therfore the holy ghost is the very true houke with the whiche the braunches be purged and that by the woordes of the Gospell Fyrst that by fayth wee may bee accompted before God iust for Christes sake Secondly that the deedes of the fleshe may be mortified the lustes of synne be quenched And although it can not be done in this life that synne wholly might be pulled vp out of the fleshe yet it may bee done through the holy ghost that synne shal be paired away and the fruit of it destroyed so that we shall not walke after the fleshe but after the spirite In conclusion whosoeuer doth receiue the worde of the gospel by fayth he shal be troubled with many afflictions and persecusions in this worlde Christ sayth If they haue persecuted me they shall persecute you And in an other place We must by many tribulacions sayth he entre into the kyngdome of God TribulacioÌ„ and trouble is the houke also Wherfore afflictions are to be accoÌ„pted among those houkes with the whiche the heauenlye father dothe purge his braunches The keper of the vyneyard cutteth away the braunches with an houke not for to hurte theim and so to perishe but that they might bryng plenteously furth fruite Tribulacion is sent and wherfore So God the father sendeth to the godly the crosse and afflictions not that they should perish but that they should be preseuerued To this man is sent a crosse that he should bee admonished of the synne yet remainyng in his fleshe to that man because he should walke in his vocacion least synne should reigne in his fleshe to another that he should be an example for the amendement of other men and so to other for other causes not for this cause that they should vtterly perishe but that they should bee deliuered from perishyng and to attayne eternall health When we bee punished with the crosse and misery wee must go to the vyneyarde wee must call to remembraunce the cuttyng knyfe or houke of the keper of the vineyarde and wee must knowe to what ende they cutte in the vyneyarde and that ende is th ende of affliction which is accustomed to chance to the godly that is to say that they should not bee cast into the fyer and so to peryshe in the flame but that they should bee purged and that as well they might bryng furthe more plentyfully fruite as to bryng furth and increase And that it is euen so that they whiche remayne in the true vynetree whiche is Christe might bee purged or made cleane and bryng furth muche fruite Christe addeth vnto it and sayth Tarrye in me and I in you As the braunche can not beare fruite of him selfe except he tarry in the vynetree c. This is as it were an handsonme conclusion of the fyrst exhortacion I haue sayd that I am the verye true vyne tree I haue sayd that the braunche that taryeth in me shall bryng furth fruite plentifully Therfore I besech you that you would tary in me forasmuche as I do tarye in you and ye shal bryng furth muche fruite But tell me howe shall wee tarye in Christe Do wee tary in him when wee do tary in tradicions and commaundementes of men No truly Christ sayth They worship me in vayne with the commaundementes of men But we tarye in Christ when we tarry in the woorde of Christ by fayth Whosoeuer beleueth in me sayth he kepeth my worde and my father shall loue him we shall come vnto him and make our dwellyng place with him What benefite dothe chaunce to him that taryeth in Christ Fyrst Christ taryeth in him for he sayth Tarye in me I in you What thyng better or more greatter doest thou seke Whosoeuer hath Christ hath all the treasure of heauenly goodnesse Sainct Paule sayth Iesus Christe is made vnto vs from God wisedome righteousnes holynes redemption Therfore whosoeuer hath Christ is made before God iust holy and righteous and is deliuered from all trouble Thyrdly let vs coÌ„sider what fruite the Apostles brought whiche taryed in Christ Although the Apostles a lytle whyle after did forsake Christ by fliyng away from him and deniyng of him yet for all that by and by they dyd repent and they were so ioyneth in couple with Christ that they did alway continue in him Wherfore they brought furth at the fyrst beginnyng muche fruite by preachyng of the gospell of Christ After that they had receyued the gyftes of the holy ghost on Whytsonday they did sprede abrode the Gospell throughout all the worlde gathered together the churche of Christ not onely of the Iewes but also of the Gentiles Sainct Paule sayth that the gospel was preached among all creatures which were vnder heaueÌ„ And againe The gospel hath increased euen through the whole worlde Furthermore besydes many other godlines and good workes they brough furth plentyful fruite in doyng of great miracles which they did in the name of Christ whereby Christ did florishe and the authoritee truth of Gods worde was highly commended They shewed themselues towardes the Magistrates as they ought to doo They loued their neighbours accordyng to the order of charitee Thei gaue not them selues to gluttony and riotous bankettynges or to vncleanes wantonnes Fynally they did aswell priuately as openly leade a godly life and suffereth very muche trouble persecucion for the woorde of God They were tryed by many mockes and stripes They wer cast into prisons and chaynes They suffered much hunger penury at the last they suffered all kynd of persecution

and according to hys deseruyng suffereth for it although he loke to this promyse it shall lytle profyte hym Thou muste needes suffre in a good quarrell that thou mayest be sure that all that shall chaunce to thee happeneth for the truthes sake Euen as Sainct Peter also saith Let none of you suffre as a murtherer or a thefe or as an euell dooer or as a busye body in other mens maters Wherfore if thy cause bee good thou mayest assuredly haue this hope that this trouble and sufferynge shall be rewarded and recompensed with euerlastynge ioye Which almyghty God graunt vs through Iesus Christ AMEN The gospel vpon S. Markes day Iohn 15. I Am Eccl. 24 the true vyne and my father is the husband man Euery branche that beareth not frute in me hee wyll take away And euery braunche that beareth fruyt wyll he pourg that it may bryng forth more frute Act. 15. Now are ye cleane thorow the words which I haue spoken vnto you Byde in me and I in you As the branch can not beare frute of it selfe excepte it byde in the vyne no more can ye except ye abide in me I am the vine ye are the branches He that abydeth in me and I in him the same bringeth forthe muche frute For without me ye can do nothyng if a man byde not in me he is caste furth as a branche and is wythered and men gather them and caste them into the fyer and they burne Mat. 21 Iohn 3 If ye byde in me and my wordes abyde in you aske what ye wyll and it shall be doone for you THE EXPOSITION WE haue in this gospel a very comfortable lessoÌ„ for all them that ar true faithfull christen people wherin Christ exhorted al his vniuersal church to remain in him comparing him self vnto a vyne tre his louers vnto branches Which similitude hath bin vsed in the old testament also wher god called the house of Israel that is the church of god a vineyard Psa Esa Ier. Mat. 20 and. 21. as euideÌ„tly may be seene in the prophets And as Christ in the gospel of Mat. doth declare a vineyard to be his church so in this place he called it a vineyard also god the father an husbandmaÌ„ him self he called the vinetre his Apostels euery membre of his church braÌ„ches Let vs therfore apply compare one with the other se how thei do agree For as the vineyard is not ordained for to beare thornes and thystels but that the vine trees should be planted in it for to beare fruites so the church is ordained not to florishe with the riches of this worlde whiche verely are thornes but for to plante Christ in it For as the husband man doth make cleane the ground of the vyneyard and doth plante in it vyne trees and doth hedge it round aboute maketh a presse and buyldeth a tower in it purgeth maketh cleane the braunches that they may brynge furth fruite plentifullye so likewyse God the father hath chosen to him selfe froÌ„ among men a church in the whiche he hath planted Christ his sonne whiche garden he also hath strengthned with an inuincible stone namely Christ against whiche stone or tower eueÌ„ the gates of hell can not preuaile For eueÌ„ as when the godly be regenerate in Christ so he dothe purge and make cleane their heartes that they may bryng furth fruite In this vyne tree there be ii kyndes of braunches or sortes of men for some haue a shape of godlines seme to beleue in Christ and to be special in Christes churche hearyng sermons receiuyng the sacraments do many good woorkes and yet they do not truely beleue in Christ nor yet their woorkes do not procede out of a true fayth These be hypocritical vnfruitful braÌ„ches which shal at the length be cast into euerlastyng fyre There be some also without repeÌ„tance whiche beare the name of christian men yet do most abound are indued with moste horrible shameful crymes Some there be that are godly euen as they verely beleue in Christ so verely they worke by faythe brynge furthe fruit that alway doth remayne And this difference ought chiefly to be marked The vngodly wicked speaketh moste pestiferously of Christes churche for because that they se in it many impure wicked men for whose sakes they thinke that the churche of Christ is not the true church nor that it hath not the true Gospel But they that so do condempne the true churche forbecause it is admixed with euil persons are here againe condempned with this sermon of Christ For truely Christ speakyng of the braunches doth not speake of those that with their open profession be separated and deuided from the churche as the Iewes and Turkes but of those whiche be or seme to be in the vyne tre Christ And of these he maketh two sortes Two kynde of braunches some of theim be barraine some fruitfull By the whiche he teacheth very plainly that the churche here vpon yearth hath coÌ„mixed with her many euil persons whiche although they seme to bee the very membres of Christ yet they bee but braunches to be cutte away and to be cast into the fyre He sayth that the kyngdom of heauen is likened vnto a manne whiche soweth good seede in his felde But whylest the man was a slepe his enemy came and did sowe cockle among the wheate And againe the kyngdome of heauen is likened vnto a lytle nette that is cast into the sea whiche did pull vp all kynde of fyshes And in another place A certayne man went into the mariage whiche had not his mariage garment And sainct IhoÌ„ sayd They went out from vs but they were not of vs. But I pray you what becommeth of these braunches that bryngeth furth fruite He sayth He purgeth it and maketh it cleane to bryng furth fruite more plenteously Good braÌ„ches Braunches whiche be fruitfull and profitable in the church be all those that truely beleue in Christe and of a true fayth doth obay vnto the true callyng of God This braunche is not cast away is not taken away as the fyrst was but is cut with a hoke and is made cleane SecoÌ„darily Nowe are ye cleane sayth Christe because of the worde that I haue spoken vnto you I beseche the what meaneth these wordes Be the Apostles pure and cleane braunches when as yet they were synners and ready immediatly to leaue their mayster Christ and to deny him I say ye are cleane not forbecause of your owne fleshe whiche is yet synfull nor for the puritie cleanesse of your righteousnes whiche is myngled with muche impuritne and vncleanes but for the worde which I haue spoken vnto you sayth Christ That is for my gospel whiche I haue shewed vnto you that is to say that I am the very true Messias and satisfaction for synne whiche with my death hath kepte you from death whiche hath taken vpon me the

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