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THE PASSION OF OVR Lorde Iesu Christ, parted into syxe Sermons.THE PASSION OF OUR Lord Iesu christ, parted into syxe Sermons.
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The fyrste sermon Mat. 26. Woodcut illustration of the Crucifixion. WHen ye euē was come he sate doune with the twelue.
The First sermon Mathew 26. Woodcut illustration of the Crucifixion. WHen you even was come he sat down with the twelue.
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And as they did eate he sayd: Verely I saye vnto you, that one of you shall betraye me.
And as they did eat he said: Verily I say unto you, that one of you shall betray me.
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And they were exceedinge sorowfull, and began euery one of them to saye vnto him: Lorde, is it I? Hee answered, and sayde:
And they were exceeding sorrowful, and began every one of them to say unto him: Lord, is it I? He answered, and said:
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He that dippeth hys hand with me in the dishe, the same shall betray me. The sonne of man truly goeth as it is written of hym:
He that dippeth his hand with me in the dish, the same shall betray me. The son of man truly Goes as it is written of him:
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but wo vnto that man by whom the son of man shalbe betrayed. It had been good for that man, yf hee hadde not beene borne.
but woe unto that man by whom the son of man shall betrayed. It had been good for that man, if he had not been born.
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Then Iudas which betrayed hym, aunswered, and sayde: Maister, is it I? He saide vnto hym: Thou haste saide.
Then Iudas which betrayed him, answered, and said: Master, is it I? He said unto him: Thou haste said.
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Whan they were caryng, Iesus tooke breake, and whan he had geuen thankes, he brake it,
When they were caring, Iesus took break, and when he had given thanks, he brake it,
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and gaue it to his disciples. and sayde: Take, eate, this is my body. And he tooke the cuppe, and thanked, and gaue it them, saying:
and gave it to his Disciples. and said: Take, eat, this is my body. And he took the cup, and thanked, and gave it them, saying:
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Drynke ye all of thys, for this is my bloude (which is of the new testament) that is shedde for many for the remission of sinnes. But I say vnto you:
Drink you all of this, for this is my blood (which is of the new Testament) that is shed for many for the remission of Sins. But I say unto you:
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I wyll not drynke hensforth of thys frute of the vinetree, vntyll that daye, when I shall drynke it newe with you in my fathers kyngedome.
I will not drink henceforth of this fruit of the Vineyard, until that day, when I shall drink it new with you in my Father's Kingdom.
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And when they hadde sayde grace, they wente oute vnto mount Oliuer. THE EXPOSITION. And when they had said grace, they went out unto mount Oliver. THE EXPOSITION.
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WE haue (dee•ly beloued) not with out cause recited vnto you oute of ye gospel of Math. the text of ye Lords supper,
WE have (dee•ly Beloved) not with out cause recited unto you out of the gospel of Math. the text of the lords supper,
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& that we purpose at this tyme to treat vpon vnto your louing charity.
& that we purpose At this time to Treat upon unto your loving charity.
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For so it see we think it profitable to councel and helpe the weak, which about this time ar wont for the more part of a custome to come vnto the cōmunion of the lordes supper & participat of it.
For so it see we think it profitable to council and help the weak, which about this time Are wont for the more part of a custom to come unto the communion of the Lords supper & participate of it.
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and therefore they shall loue and more gladlye desire some briefe instruction in this matter.
and Therefore they shall love and more gladly desire Some brief instruction in this matter.
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The beginninge of this gospell declareth with how greate humanitie and gentlenes Christ prouoked Iudas vnto repentaunce, adding also vnto yt, that except he did repent, that dānacion in soul and bodye was prophecied to chaunce vnto hym.
The begin of this gospel Declareth with how great humanity and gentleness christ provoked Iudas unto Repentance, adding also unto that, that except he did Repent, that damnation in soul and body was prophesied to chance unto him.
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But who tolde Christ that Iudas shuld betray him, and deliuer him into the handes of the Iewes? Surely no man.
But who told christ that Iudas should betray him, and deliver him into the hands of the Iewes? Surely no man.
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But he beinge very god, that searcheth the hertes & raines of al men, knew it,
But he being very god, that Searches the herts & reins of all men, knew it,
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neither nedeth he any man to shewe him suche things.
neither needeth he any man to show him such things.
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Now that hys clemency, goodnes, & long suffering in all thinges might appeare, therfore he handleth him that shuld betray him, with such mercy & friendly or familiare dealing,
Now that his clemency, Goodness, & long suffering in all things might appear, Therefore he handleth him that should betray him, with such mercy & friendly or familiar dealing,
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& calleth him vnto penance after that fashion that he vtereth him not by name, but onlye with his worde toucheth his conscience.
& calls him unto penance After that fashion that he vtereth him not by name, but only with his word touches his conscience.
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Called not hee him sufficiently vnto repentaunce, when hee sayde vnto him:
Called not he him sufficiently unto Repentance, when he said unto him:
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Woo to that manne, by whome the sonne of man is betrayed? It had been better for that man that he had neuer been borne? Doubtles, whom so great mercy of Christ (as in this place is shewed vnto the traytour,
Woo to that man, by whom the son of man is betrayed? It had been better for that man that he had never been born? Doubtless, whom so great mercy of christ (as in this place is showed unto the traitor,
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& also offered vnto him) prouoketh not vnto repentance & fayth:
& also offered unto him) provoketh not unto Repentance & faith:
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surely I say that man must nedes haue an indurate & blinded hert, as had Iudas.
surely I say that man must needs have an indurate & blinded heart, as had Iudas.
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For Christ could hādle him no better, nor wt more mercyful kyndnes. This great paciēce of god and Christ, cōsidered S. Paule, saiyng:
For christ could handle him no better, nor with more merciful kindness. This great patience of god and christ, considered S. Paul, saying:
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Dyspisest yu the ryches of his goodnes, paciēce & lōg sufferyng? Knowest thou not, that the louyng kyndnes of God leadeth the to repentance? Of this now it foloweth that not Christ,
Despisest thou the riches of his Goodness, patience & long suffering? Knowest thou not, that the loving kindness of God leads thee to Repentance? Of this now it Followeth that not christ,
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but we our selues are ye cause of our own destruction, as the prophet Oseas wytnesseth, saiyng:
but we our selves Are you cause of our own destruction, as the Prophet Hosea Witnesseth, saying:
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O Israel, thy distruccion cōmeth of thy self.
Oh Israel, thy destruction comes of thy self.
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But Christ offereth vnto vs, grace, and his spirite, yea & that very liberally in many places of ye gospel Therfore, whosoeuer now wyl not do penance, that mā must nedes fal into like daunger wt the Iewes, which would not knowe ye tyme of theyr visitacion.
But christ Offereth unto us, grace, and his Spirit, yea & that very liberally in many places of you gospel Therefore, whosoever now will not doe penance, that man must needs fall into like danger with the Iewes, which would not know you time of their Visitation.
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Iudas heard what he ought to haue done, & what doubtles should folow vpō that his betraiyng,
Iudas herd what he ought to have done, & what doubtless should follow upon that his betraiyng,
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and what rewarde he might surely trust vnto, except he forsoke that euil & mischeuous enterpryse, yt he had taken in hand.
and what reward he might surely trust unto, except he forsook that evil & mischievous enterprise, that he had taken in hand.
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But dyd he repent? or dyd this any thyng moue him? Naye forsoth.
But did he Repent? or did this any thing move him? Nay forsooth.
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But as the serpent stoppeth his eares, that he heare not the voyce of ye enchanter:
But as the serpent stoppeth his ears, that he hear not the voice of the enchanter:
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euen so Iudas stoppeth his eares, & shut out al ye admonicions of Christ. Wherfore it came to passe, yt by his own sinne, he is dāpned perpetually. even so Iudas stoppeth his ears, & shut out all you admonitions of christ. Wherefore it Come to pass, that by his own sin, he is dampened perpetually.
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And also, he is set furth as a synguler ensāple to all that are impenitēt.
And also, he is Set forth as a singular ensample to all that Are impenitent.
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But ye God of mercy, and father of our Lorde Iesus Christ, vouchesafe of his great and tender mercyful goodnes, to kepe and preserue vs al from suche impenitent heartes and desperate myndes.
But you God of mercy, and father of our Lord Iesus christ, vouchsafe of his great and tender merciful Goodness, to keep and preserve us all from such impenitent hearts and desperate minds.
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Secondarily, after that Christ with suche frendly wordes (although in vaine) had called Iudas to repentance,
Secondarily, After that christ with such friendly words (although in vain) had called Iudas to Repentance,
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and with his welbeloued Apostles had eaten that Easter lambe, he ordained and instituted the remembraunce and commemoracion of our redempcion whiche here in this place of the newe testamēt is aswel expressed and declared by figures & figuratiue speaches,
and with his well-beloved Apostles had eaten that Easter lamb, he ordained and instituted the remembrance and commemoration of our redemption which Here in this place of the new Testament is aswell expressed and declared by figures & figurative Speeches,
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as it was in the olde testamēt. For as the pure Paschal lambe without spotte, signified Christ.
as it was in the old Testament. For as the pure Paschal lamb without spot, signified christ.
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The effusion of the lambes bloud, signified the effusion of Christes bloud.
The effusion of the Lambs blood, signified the effusion of Christ's blood.
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And the saluacion of the children of Israel frō temporal death by the Lambes bloud, signifyed oure saluacion from eternal death by Christes bloud.
And the salvation of the children of Israel from temporal death by the Lambs blood, signified our salvation from Eternal death by Christ's blood.
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And as almightie God passyng through Egypt, kylled all the Egiptians heyres in euery house,
And as almighty God passing through Egypt, killed all the egyptians Heirs in every house,
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and left not one aliue, & neuerthelesse he passed by the children of Israels houses, where he sawe the Lambes bloud vpon the doores,
and left not one alive, & nevertheless he passed by the children of Israel's houses, where he saw the Lambs blood upon the doors,
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and hurted none of them, but saued them al by the meanes of the Lambes bloud:
and hurted none of them, but saved them all by the means of the Lambs blood:
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so likewyse at the last iudgement of the whole worlde, none shall be passed ouer and saued,
so likewise At the last judgement of the Whole world, none shall be passed over and saved,
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but that shall be founde marked with the bloud of that moste pure and immaculate lambe Iesus Christ.
but that shall be found marked with the blood of that most pure and immaculate lamb Iesus christ.
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And for asmuch as the sheddyng of that lambes bloud was a token and figure of the sheddyng of Christes bloud then to come, and forasmuche also as all the sacramentes and figures of the olde testament, ceassed and had an ende in Christe:
And for as as the shedding of that Lambs blood was a token and figure of the shedding of Christ's blood then to come, and forasmuch also as all the Sacraments and figures of the old Testament, ceased and had an end in Christ:
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lest by our great vnkyndnes we shuld peraduēture be forgetfull of ye great benefite of Christ,
lest by our great unkindness we should Peradventure be forgetful of you great benefit of christ,
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therfore at his last supper (when he toke his leaue of his Apostles to depart out of the world) he did make a newe wylle & testament, wherin he bequeathed vnto vs cleane remission of all our synnes,
Therefore At his last supper (when he took his leave of his Apostles to depart out of the world) he did make a new will & Testament, wherein he bequeathed unto us clean remission of all our Sins,
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and the euerlastyng inheritaunce of heauen. And the same he confirmed the next day with his owne bloud and death.
and the everlasting inheritance of heaven. And the same he confirmed the next day with his own blood and death.
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And lest we should forget the same, he ordayned not a yerely memorye (as the Paschal Lambe was eatē but ones euery yere) out a dayly remembrance he ordained therof in bread & wyne sanctified & dedicated to that purpose, saiyng: This is my body:
And lest we should forget the same, he ordained not a yearly memory (as the Paschal Lamb was eaten but ones every year) out a daily remembrance he ordained thereof in bred & wine sanctified & dedicated to that purpose, saying: This is my body:
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This cuppe is my bloud, whiche is shed for the remission of synnes. Do this in the remembraunce of me.
This cup is my blood, which is shed for the remission of Sins. Do this in the remembrance of me.
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Admonishyng vs by these woordes, spoken at the makyng of his last wyll and testament,
Admonishing us by these words, spoken At the making of his last will and Testament,
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& at his departyng out of the worlde (because thei should be the better remembred) that whensoeuer wee do eate the bread in his holy supper,
& At his departing out of the world (Because they should be the better remembered) that whensoever we do eat the bred in his holy supper,
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& drinke of that cuppe, wee should remembre how muche Christ hath done for vs, and howe he dyed for oure sakes. Therfore, sayth sainct Paule:
& drink of that cup, we should Remember how much christ hath done for us, and how he died for our sakes. Therefore, say saint Paul:
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As oftē as you shal eate of this bread, and drynke the cuppe, you shall shewe furth the Lordes death vntyll he come. As often as you shall eat of this bred, and drink the cup, you shall show forth the lords death until he come.
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And forasmuche as this holy bread broken, and the wyne deuided, do represent vnto vs the death of Christe nowe passed,
And forasmuch as this holy bred broken, and the wine divided, do represent unto us the death of Christ now passed,
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as the killyng of the Paschal Lambe did represent the same yet to come:
as the killing of the Paschal Lamb did represent the same yet to come:
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therfore our sauiour Christ vsed thesame maner of speche of the bread & wyne, as God before vsed of the Paschal lambe.
Therefore our Saviour christ used The same manner of speech of the bred & wine, as God before used of the Paschal lamb.
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For as in the olde testament God sayd:
For as in the old Testament God said:
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This is the Lordes Passeby, or Passeouer, euen so sayth Christ in ye newe testament, This is my body: This is my bloud. This is the lords Passerby, or Passover, even so say christ in the new Testament, This is my body: This is my blood.
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But in the old mistery and sacrament, the Lambe was not the Lordes very Passeouer or passyng by,
But in the old mystery and sacrament, the Lamb was not the lords very Passover or passing by,
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but it was a figure whiche represented his passyng by.
but it was a figure which represented his passing by.
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So likewise in the newe testament, the bread and wyne bee not Christes very body and bloud,
So likewise in the new Testament, the bred and wine be not Christ's very body and blood,
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but they be figures, whiche by Christes institucion bee vnto the godly receiuers therof, sacramentes, tokens, significacions,
but they be figures, which by Christ's Institution be unto the godly Receivers thereof, Sacraments, tokens, significations,
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and represētacions of his very fleshe & bloud instructyng their fayth, that as the bread and wyne feede theim corporally, and continue this temporal life:
and representations of his very Flesh & blood instructing their faith, that as the bred and wine feed them corporally, and continue this temporal life:
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so the very fleshe & bloud of Christ feedeth theim spiritually, & geueth them euerlastyng life.
so the very Flesh & blood of christ feeds them spiritually, & Giveth them everlasting life.
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For vnto the faythful Christ is at his owne holy table present, with his mightie spirite and grace,
For unto the faithful christ is At his own holy table present, with his mighty Spirit and grace,
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and is of them more fruitfully receyued, than if corporally they should receiue him bodily presēt.
and is of them more fruitfully received, than if corporally they should receive him bodily present.
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And therfore they that shal worthely come to this Goddes borde, muste after due trial of themselues, consider fyrst, who ordained this table,
And Therefore they that shall worthily come to this Goddess board, must After due trial of themselves, Consider fyrst, who ordained this table,
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also what meate and drynke they shall haue that come thereto, and howe they ought to behaue them selues thereat.
also what meat and drink they shall have that come thereto, and how they ought to behave them selves thereat.
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He that prepared the table is Christ himselfe.
He that prepared the table is christ himself.
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The meate and drynke wherewith he feedeth theim that come thereto as they ought do, is his owne very fleshe and bloud.
The meat and drink wherewith he feeds them that come thereto as they ought do, is his own very Flesh and blood.
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They that come thereto, muste occupye their myndes in consideryng howe his bodye was broken for them,
They that come thereto, must occupy their minds in considering how his body was broken for them,
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and his bloud shed for their redempcion, and so ought they to approche to this heauenly table wt all humblenes of heart,
and his blood shed for their redemption, and so ought they to approach to this heavenly table with all humbleness of heart,
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and godlynes of mynde, as to the table wherein Christ himselfe is geuen.
and godliness of mind, as to the table wherein christ himself is given.
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And they that come otherwyse to this holy table, they come vnworthely, and do not eat & drynke Christes fleshe and bloud,
And they that come otherwise to this holy table, they come unworthily, and do not eat & drink Christ's Flesh and blood,
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but eate & drynke their owne damnacion:
but eat & drink their own damnation:
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because they do not duely consider Christes very fleshe & bloud, whiche be offered there spiritually to bee eaten & dronken,
Because they do not duly Consider Christ's very Flesh & blood, which be offered there spiritually to be eaten & drunken,
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but dispisyng Christes most holy supper, do come therto as it were to other meates & drynkes, without regarde of the Lordes body, whiche is the spiritual meate of that table.
but despising Christ's most holy supper, do come thereto as it were to other Meats & drinks, without regard of the lords body, which is the spiritual meat of that table.
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Therfore, let a mā (as sainct Paule sayth) examine himselfe, and so eate of the bread and drynke of the cuppe,
Therefore, let a man (as saint Paul say) examine himself, and so eat of the bred and drink of the cup,
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for he that eateth and drynketh vnworthely, eateth and drinketh his owne damnacion, not desernyng the Lordes body.
for he that Eateth and Drinketh unworthily, Eateth and Drinketh his own damnation, not desernyng the lords body.
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Thyrdly, we can not deny, but that both the good and bad do eate and drynke the sacramental bread and wine, Thirdly, we can not deny, but that both the good and bad do eat and drink the sacramental bred and wine,
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but besides the sacramentes the good eateth euerlastyng life, the euil and wicked membres of the deuil euerlastyng death.
but beside the Sacraments the good Eateth everlasting life, the evil and wicked members of the Devil everlasting death.
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For they do not eate and drynke the body & blud of Christ, but (as sainct Paule sayth) they are gyltie of the body & bloud of the Lord,
For they do not eat and drink the body & blood of christ, but (as saint Paul say) they Are guilty of the body & blood of the Lord,
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and eate & drynke their owne damnacion.
and eat & drink their own damnation.
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Fourthly, it is necessary that we knowe, wherevnto this sacrament profiteth, and what vtilitee cōmeth to vs by it,
Fourthly, it is necessary that we know, whereunto this sacrament profiteth, and what utility comes to us by it,
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and what is the power of it.
and what is the power of it.
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And this can no mā learne better any where, then of the very wordes, wherewith this sacrament was instituted, whiche say:
And this can no man Learn better any where, then of the very words, wherewith this sacrament was instituted, which say:
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This is my body, geuen for you, vnto the remission of synnes.
This is my body, given for you, unto the remission of Sins.
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Christe ordayned this sacrament of his body and bloud in bread and wine, to preache vnto vs, that as our bodies be fed, norished and preserued with meate & drynke,
Christ ordained this sacrament of his body and blood in bred and wine, to preach unto us, that as our bodies be fed, nourished and preserved with meat & drink,
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so are our hungry soules fed, norished and preserued by ye body & bloud of Christ.
so Are our hungry Souls fed, nourished and preserved by you body & blood of christ.
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This same spiritual eatyng and drinkyng of the sayd body and bloud of Christ, is not receiued in the mouthe,
This same spiritual eating and drinking of the said body and blood of christ, is not received in the Mouth,
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& digested in the stomacke, but it is receyued with a pure heart & a syncere fayth, beleuyng that Christe gaue his body to death & shed his bloud vpon the crosse for vs,
& digested in the stomach, but it is received with a pure heart & a sincere faith, believing that Christ gave his body to death & shed his blood upon the cross for us,
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& that he doth so ioyne and incorporate himself to vs, that he is our heade,
& that he does so join and incorporate himself to us, that he is our head,
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and we his membres, hauyng him dwellyng in vs, & wee in him.
and we his members, having him Dwelling in us, & we in him.
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What thyng can bee more comfortable to vs, than to eat this meate and drynke this drynke? For he sayth himselfe:
What thing can be more comfortable to us, than to eat this meat and drink this drink? For he say himself:
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He that eateth me, shal liue by me. He that Eateth me, shall live by me.
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Wherfore in this sacramēt, receiued with a true fayth, we are assured that our synnes be forgeuen, whiche thing when we fele in our heates, at the receiuyng of ye Lordes supper, what thyng can be more ioyfull, more pleasaunt or more comfortable vnto vs? Who is it that would not apply his whole study, cast in his mynde day & night,
Wherefore in this sacrament, received with a true faith, we Are assured that our Sins be forgiven, which thing when we feel in our heats, At the receiving of the lords supper, what thing can be more joyful, more pleasant or more comfortable unto us? Who is it that would not apply his Whole study, cast in his mind day & night,
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yea & go though it were neuer so long a iourney, so yt he might attaine this treasure? Suppose you there bee any ryches in this worlde lyke vnto this? Naye verely.
yea & go though it were never so long a journey, so that he might attain this treasure? Suppose you there be any riches in this world like unto this? Nay verily.
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Why so? For the goodes of this worlde, be they neuer so excellent, neuer so precious & great in value, neuer so pleasant & beautifull,
Why so? For the goods of this world, be they never so excellent, never so precious & great in valve, never so pleasant & beautiful,
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yet they ebbe & flowe, they fall as leaues, and thei passe away, although in this life onely they comfort man much,
yet they ebb & flow, they fallen as leaves, and they pass away, although in this life only they Comfort man much,
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yea, and rather vexe & trouble him:
yea, and rather vex & trouble him:
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But this treasure of forgeuenes of synnes, when by fayth it is obtained, found, and set hande vpon, it bringeth with it no incertaine, deceiuable nor transitory life,
But this treasure of forgiveness of Sins, when by faith it is obtained, found, and Set hand upon, it brings with it no incertain, deceivable nor transitory life,
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but a continuall, euerlasting, and perpetual lyfe, & also it causeth peace & ioye in the holy ghost, which shall last for euer.
but a continual, everlasting, and perpetual life, & also it Causes peace & joy in the holy ghost, which shall last for ever.
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Wherefore yt is very necessarye, that we with al diligence and studiouse mind, serch for this treasure.
Wherefore that is very necessary, that we with all diligence and studious mind, search for this treasure.
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There ar some that are so minded that they thinke that when they haue the worde, it is not verye necessary nor maketh no great matter whether they come vnto the sacrament or no,
There Are Some that Are so minded that they think that when they have the word, it is not very necessary nor makes no great matter whither they come unto the sacrament or no,
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and yt it is in their liberty whether they wyll take part of the lords table or no.
and that it is in their liberty whither they will take part of the Lords table or no.
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But I deny that liberty, & lai, yt al mē are so sore bound to remembre this benefite receiued of God through Christ, But I deny that liberty, & lai, that all men Are so soar bound to Remember this benefit received of God through christ,
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as ye apostels wer, and often to reuolue it in heart and to giue thanks for it.
as you Apostles were, and often to revolve it in heart and to give thanks for it.
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For though I neither can, nor will bynd mē vnto a certaine prescript, or peculier time to receiue this sacrament,
For though I neither can, nor will bind men unto a certain prescript, or peculiar time to receive this sacrament,
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yet it is necessarye, that wee consider the commaundement of Christe, and that oftentymes we accomplishe and in deede fulfyll it.
yet it is necessary, that we Consider the Commandment of Christ, and that oftentimes we accomplish and in deed fulfil it.
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Furthermore, it is a trewth and can not bee denied, but that by the woorde, there is offered vnto vs the remission of sinnes.
Furthermore, it is a truth and can not be denied, but that by the word, there is offered unto us the remission of Sins.
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And in the same worde is this sacrament commaunded and comprehended, so that the one can not bee in onye wise deuided frome the other.
And in the same word is this sacrament commanded and comprehended, so that the one can not be in onye wise divided from the other.
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Fiftely, considre nowe, who these be that vse this sacrament accordyngly: Douteles that are such as beleue.
Fifty, Consider now, who these be that use this sacrament accordingly: Doubtless that Are such as believe.
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Ther is a promise in the lordes supper, that Christ wold giue his owne body vnto death for vs,
There is a promise in the Lords supper, that christ would give his own body unto death for us,
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& that he wold shed his blud, to wash away our sinnes. And in this promise there is no douting.
& that he would shed his blood, to wash away our Sins. And in this promise there is no doubting.
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But what profiteth this promise vnto me, excepte I receiue & take hold vpon it by faith? But yet if I wil be partaker of these thinges, it is necessary that I come in faith.
But what profiteth this promise unto me, except I receive & take hold upon it by faith? But yet if I will be partaker of these things, it is necessary that I come in faith.
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For euery promise of God is receiued by faith. So likewise teacheth the sentēces in ye gospell of Iohn:
For every promise of God is received by faith. So likewise Teaches the sentences in you gospel of John:
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He that eateth this bread shal liue eternally. He that Eateth this bred shall live eternally.
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Item, The breade which I wil giue, it ys my flesh for the lyfe of the world.
Item, The bread which I will give, it is my Flesh for the life of the world.
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Item, He that eateth my flesh and drinketh my bloud, continueth in me, and I in him &c. Al these sentences ar spoken of faith.
Item, He that Eateth my Flesh and Drinketh my blood, Continueth in me, and I in him etc. All these sentences Are spoken of faith.
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Now who so cometh vnto the communion of the lordes supper not hauing this faithe,
Now who so comes unto the communion of the Lords supper not having this faith,
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then not only hee eateth it not vnto his health and eternall life, but muche rather he taketh part of this sacramēt vnto eternal cōdemnaciō,
then not only he Eateth it not unto his health and Eternal life, but much rather he Takes part of this sacrament unto Eternal condemnation,
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as S. Paul in the epistle to the Cor. sufficiently sheweth and teacheth.
as S. Paul in the epistle to the Cor. sufficiently shows and Teaches.
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Therfore if thou feele thy sinnes & knowest them, & woldest right gladly be delyuered from them, Therefore if thou feel thy Sins & Knowest them, & Wouldst right gladly be Delivered from them,
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& desirest to growe, increase and waxe strong in faith, well, make hast & come to this sup { per }.
& Desirest to grow, increase and wax strong in faith, well, make haste & come to this sup { per }.
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For in it thou shalt find, not only forgiuenes of sinnes, & that bi ye word,
For in it thou shalt find, not only forgiveness of Sins, & that by you word,
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but also thou shalt feed thy soul with ye body & blud of Iesu Christ, a great cōforting to thi faith.
but also thou shalt feed thy soul with you body & blood of Iesu christ, a great comforting to thy faith.
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Furthermore, this sacrament shuld moue & stir vs to friendship, to liue quietly in peace, vnitie & concord,
Furthermore, this sacrament should move & stir us to friendship, to live quietly in peace, unity & concord,
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& to put away all hatred, variance & discord.
& to put away all hatred, variance & discord.
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& to testifie a brotherly & vnfained loue betwene vs. For whē we be made al partakers of this one table what ought we to thinke,
& to testify a brotherly & unfeigned love between us For when we be made all partakers of this one table what ought we to think,
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but that we be al mēbres of one spiritual body? that we be ioyned togither in one Christe,
but that we be all members of one spiritual body? that we be joined together in one Christ,
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as a greate numbre of graines of corne bee ioyned togither in one lofe.
as a great numbered of grains of corn be joined together in one lofe.
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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.
Wherefore they that can not be persuaded to be good to their christian brothers (for whom christ suffered death) when in this sacrament they be put in remembrance, that the son of god bestowed his life for his enemies.
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We see dayly that eating and drinking togither, maketh friendes, and continueth friendship:
We see daily that eating and drinking together, makes Friends, and Continueth friendship:
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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,
Much more then ought the table of christ to move us so to do, whereby we confess us to be all members of one body,
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and acknowledge Christ to be giuen vs of God his father.
and acknowledge christ to be given us of God his father.
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To whome with the sonne and holye ghoste, be all honoure and glorye, for euer and euer. Amen.
To whom with the son and holy ghost, be all honour and glory, for ever and ever. Amen.
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The gospell on the second sermon vppon the passion of our lorde. Iohn. 18.
The gospel on the second sermon upon the passion of our lord. John. 18.
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WHen Iesus had spoken these woordes, he went forth with his disciples, ouer the brooke Cedron, wher was a garden, into whyche he entred, and hys disciples.
WHen Iesus had spoken these words, he went forth with his Disciples, over the brook Cedron, where was a garden, into which he entered, and his Disciples.
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Iudas also whiche betrayed him, knew the place, for Iesus ofte tymes resorted thyther with his disciples.
Iudas also which betrayed him, knew the place, for Iesus oft times resorted thither with his Disciples.
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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.
Iudas then After he had received a bond of men, & Ministers of the high Priests and Pharisees, Come thither with lanterns, and fire brands, and weapons.
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And Iesus knowyng all things that shulde come on him, went forth, and sayde vnto them:
And Iesus knowing all things that should come on him, went forth, and said unto them:
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Whom seeke ye? They answered him: Iesus of Nazareth. Iesus sayth vnto them: I am he.
Whom seek you? They answered him: Iesus of Nazareth. Iesus say unto them: I am he.
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Iudas also which betrayed hym, stode with them: As sone then as he had sayde vnto them, I am he.
Iudas also which betrayed him, stood with them: As soon then as he had said unto them, I am he.
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they went backeward and fell to the grounde. Then asked he them againe: Whom seek ye? They sayde: Iesus of Nazareth. Iesus answered:
they went backward and fell to the ground. Then asked he them again: Whom seek you? They said: Iesus of Nazareth. Iesus answered:
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I haue tolde you, that I am he.
I have told you, that I am he.
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If ye seeke me therfore, let these go theyr way, that the sayinges might be fulfilled whiche he spake:
If you seek me Therefore, let these go their Way, that the sayings might be fulfilled which he spoke:
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Of them which thou gauest me, haue I not loste one. Of them which thou Gavest me, have I not lost one.
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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:
Then Simon Peter having a sword, drew it, and smote the high Priests servant, and Cut of his right ear. The Servants name was Maichus. Therefore say Iesus unto Peter:
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putte vp thy sworde into the sheath: put up thy sword into the sheath:
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Shall I not drynke of the cuppe whiche my father hath geuen me? THE EXPOSITION.
Shall I not drink of the cup which my father hath given me? THE EXPOSITION.
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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:
Forasmuch (dearly Beloved) as we have undertake, to declare unto you, and to Set out the deer death and most bitter passion of our Lord Iesus christ:
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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,
I have Thought it convenient, and need also requires the same, that we should First show briefly, what is the use of the same passion,
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and what vtilitee and fruit may come by it vnto vs.
and what utility and fruit may come by it unto us
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For there is no greatter folye, nor more worthye laughter, than to make only suche preachynges,
For there is no greater folly, nor more worthy laughter, than to make only such preachings,
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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.
as should move men's minds to fret At the Iewes, Because they did such an horrible crime against christ & by such words take an occasion to curse & rebuke the traitor Iudas, and to condemn him.
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For surely here are to bee considered, thynges farre greatter and higher then those.
For surely Here Are to be considered, things Far greater and higher then those.
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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 lābe of God suffered.
And what things Are they that we ought Here to Consider? Fyrst we ought to ponder, what were the principal Causes of that so great passion, which the most innocent lamb of God suffered.
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For if this be depely wayed and cōsidered in the heart, it shall worke as muche in oure heartes,
For if this be deeply weighed and considered in the heart, it shall work as much in our hearts,
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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.
as doth the preaching of the law, whose office is commonly to Set before our eyes the huge greatness of our Sins, to Fear us and to driven us unto despair.
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But nowe, who were they that were the cause of that so paynful death and passion vnto Christ:
But now, who were they that were the cause of that so painful death and passion unto christ:
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& that cōmytted that horrible cryme to sley the sōne of God? No mā can shewe this more truely nor better, then the prophet, whiche sayth: & that committed that horrible crime to slay the son of God? No man can show this more truly nor better, then the Prophet, which say:
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Because of the transgression of my people I haue slayn him. Kepe this sentence diligently in thy mynde.
Because of the Transgression of my people I have slain him. Keep this sentence diligently in thy mind.
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And if thou wylt so doo, thou shalt haue as great cause to fret at thy selfe,
And if thou wilt so do, thou shalt have as great cause to fret At thy self,
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as euer thou couldest fynde to bee displeased with the Iewes, and that wretched poore felowe Iudas.
as ever thou Couldst find to be displeased with the Iewes, and that wretched poor fellow Iudas.
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And if yt the Lord our God gaue his dearely beloued sōne vnto this passion,
And if that the Lord our God gave his dearly Beloved son unto this passion,
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for the trāsgression and synnes of his people, surely we also do put to our workyng & helpyng hādes vnto this passion,
for the Transgression and Sins of his people, surely we also do put to our working & helping hands unto this passion,
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& ar also aswel as other, authors of his death.
& Are also aswell as other, Authors of his death.
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Haue not we synned also wt other? Or are we except out of this sentēce? Al men haue synned,
Have not we sinned also with other? Or Are we except out of this sentence? All men have sinned,
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& are destitute of the glory of God.
& Are destitute of the glory of God.
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Doubtles no mā can here excuse himselfe, neither is any mā free frō sinne, so yt he may lay al ye blame vpō the Iewes, for Christes death. For as S. Ihō sayth: Doubtless no man can Here excuse himself, neither is any man free from sin, so that he may lay all you blame upon the Iewes, for Christ's death. For as S. Ihō say:
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He is ye propiciacion & obtayner of grace for our synnes, & not for our synnes onely,
He is the propiciacion & obtayner of grace for our Sins, & not for our Sins only,
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but also for the synnes of all the worlde. Therfore, when thou hearest that this innocent Christ was bound, scourged, spyt vpō, and skorned,
but also for the Sins of all the world. Therefore, when thou Hearst that this innocent christ was bound, scourged, spit upon, and scorned,
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and besydes that, beaten vpō the face, crouned with thorne, & crucifyed, thou shuldest then call to mynd and remembre, that thou thy selfe hast done this,
and besides that, beaten upon the face, crowned with thorn, & Crucified, thou Shouldst then call to mind and Remember, that thou thy self hast done this,
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& that thy synnes were the moost iust cause and very occasion of all these thynges.
& that thy Sins were the most just cause and very occasion of all these things.
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Neither must thou remembre thynges lightly, but so meditate them in thy mynde, that thou mayst knowe thy selfe, a most greuous synner,
Neither must thou Remember things lightly, but so meditate them in thy mind, that thou Mayest know thy self, a most grievous sinner,
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and confesse thy selfe suche a one, as by thy synnes prouoked so great wrathe and indignacion of God.
and confess thy self such a one, as by thy Sins provoked so great wrath and Indignation of God.
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Nor thynke not that thy synnes were light for ye whiche it was necessary yt the sonne of God shuld come doune frō heauen,
Nor think not that thy Sins were Light for you which it was necessary that the son of God should come down from heaven,
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and suffre the most vyllayn death of the crosse.
and suffer the most villain death of the cross.
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Cōsider also in thy mynd, that this passion, & shedyng of that precious blud, was done for thy welth & profite, yt thy synnes and all thy trāsgressions should by effusion of this blud be washed away,
Cōsider also in thy mind, that this passion, & shedding of that precious blood, was done for thy wealth & profit, that thy Sins and all thy transgressions should by effusion of this blood be washed away,
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& so thou deliuered frō al thy synnes, mightest be made the sonne & heyre of God.
& so thou Delivered from all thy Sins, Mightest be made the son & heir of God.
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Nowe if yu by fayth takest hold vpō this, & with all the whole fayth of thy heart, trustest wholly vpō it, it shal make the fre frō al sinnes, recōcile the vnto ye heauenly father,
Now if thou by faith Takest hold upon this, & with all the Whole faith of thy heart, trustest wholly upon it, it shall make thee from from all Sins, reconcile thee unto you heavenly father,
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and bryng perpetual ioy, & eternal felicitie vnto the. Euen as S. Paule sayth: Christ, when we were yet weake, accordyng vnto the tyme, died for ye vngodly.
and bring perpetual joy, & Eternal felicity unto thee. Eve as S. Paul say: christ, when we were yet weak, according unto the time, died for you ungodly.
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And scarce wyl any mā dye for ye righteous. Yet peraduenture, some mā dare dye for a good man.
And scarce will any man die for you righteous. Yet Peradventure, Some man Dare die for a good man.
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But in this hath God set out his loue towarde vs, that when we were yet synners, Christ dyed for vs. Muche more now yt we be iustifyed in his bloud, we shalbe saued frō the wrath by him &c. After this maner the woundes of Christ, may be vnto the a preachyng of the lawe,
But in this hath God Set out his love toward us, that when we were yet Sinners, christ died for us Much more now that we be justified in his blood, we shall saved from the wrath by him etc. After this manner the wounds of christ, may be unto thee a preaching of the law,
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when thou callest to mynde, that he suffered them for thy synnes. And agayne, when thou remēbrest & beleuest, that all this was done for thy wealth,
when thou Callest to mind, that he suffered them for thy Sins. And again, when thou Rememberest & Believest, that all this was done for thy wealth,
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then receyuest thou that glad tidynges, which preacheth vnto the, that thou shalt not perishe, but art deliuered from all thy synnes, and shalt liue with Christ eternally.
then receivest thou that glad tidings, which Preacheth unto thee, that thou shalt not perish, but art Delivered from all thy Sins, and shalt live with christ eternally.
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Is not this a wonderous great profyte, that thou hast by the passion of Christ? where are, I pray you nowe, those iusticiaries, whiche ascribe their saluacion not vnto the passion and death of oure Lorde Iesu Christ,
Is not this a wondrous great profit, that thou hast by the passion of christ? where Are, I pray you now, those Justiciaries, which ascribe their salvation not unto the passion and death of our Lord Iesu christ,
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but vnto ye merites of their owne workes? Surely, they erre exceadyng sore, that so beleue.
but unto you merits of their own works? Surely, they err exceeding soar, that so believe.
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For doubtlesse our owne woorkes were neuer able to performe so great a thing, but Christ, Christ I say, Christ only is he, that by his death & passion,
For doubtless our own works were never able to perform so great a thing, but christ, christ I say, christ only is he, that by his death & passion,
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and by the effusion of his precious bloudde, geueth freely, and maketh vs to possesse eternal helth.
and by the effusion of his precious blood, Giveth freely, and makes us to possess Eternal health.
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For he is made vnto vs wisedome from God, and righteousnes, and sanctificacion, and redempcion.
For he is made unto us Wisdom from God, and righteousness, and sanctification, and redemption.
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Secondarily, wee heare nowe of the Euangelist Ihon, that when Christ had ended, that his last supper,
Secondarily, we hear now of the Evangelist John, that when christ had ended, that his last supper,
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& had finished that excellent sermon made then vnto his disciples, he went furth with his disciples ouer ye broke called Cedrō, into a certain garden, to pray.
& had finished that excellent sermon made then unto his Disciples, he went forth with his Disciples over you broke called Cedrō, into a certain garden, to pray.
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Some men wyll say, what meaneth this, that Christ taryeth not within the house? Shuld prayer be bound vnto certaine prescrybed places? Nay truly. some men will say, what means this, that christ tarrieth not within the house? Should prayer be bound unto certain prescribed places? Nay truly.
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For sainct Paule wylleth, that in euery place we holde vp our handes vnto God.
For saint Paul willeth, that in every place we hold up our hands unto God.
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Yet that notwithstanding, suche is the nature of feruent and earnest prayer, that it may bee farre better and deuoutlyer done, in some secrete place,
Yet that notwithstanding, such is the nature of fervent and earnest prayer, that it may be Far better and deuoutlyer done, in Some secret place,
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or (as Christ sayth) in thy chambre, then in suche places, where is great resort of people, as we also see in the gospel of Mathewe,
or (as christ say) in thy chamber, then in such places, where is great resort of people, as we also see in the gospel of Matthew,
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howe Iesus wēt alone into the mountaine to pray.
how Iesus went alone into the mountain to pray.
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But then specially is it agreable, that he yt prayeth be alone, and farre from other,
But then specially is it agreeable, that he that Prayeth be alone, and Far from other,
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when his necessitee & panges of his mynd are great, that he may so much the more frely shed furth his whole heart,
when his necessity & pangs of his mind Are great, that he may so much the more freely shed forth his Whole heart,
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before the Lorde his God, and in his lappe laye furth all his aduersitee, whatsoeuer it be.
before the Lord his God, and in his lap say forth all his adversity, whatsoever it be.
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And now, what thynke you moued Christ to departe asyde into the garden to pray? Surely that exceadyng great anguishe of his heart.
And now, what think you moved christ to depart aside into the garden to pray? Surely that exceeding great anguish of his heart.
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For nowe he knewe yt the tyme was come of his passion, whiche he so sore feared, that he sayd:
For now he knew that the time was come of his passion, which he so soar feared, that he said:
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My soule is sorowfull vnto the death. And againe: O my father, if it be possible, let this cuppe passe frō me.
My soul is sorrowful unto the death. And again: Oh my father, if it be possible, let this cup pass from me.
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You heare in this place howe great feare, how great anguishe, how great tribulacion and pensiuenes was in the fleshe of Christ.
You hear in this place how great Fear, how great anguish, how great tribulation and pensiveness was in the Flesh of christ.
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And doubtlesse the same feare inuaded him, when he hāgyng vpō the crosse, cryed out with the saiyng of the Psalmist:
And doubtless the same Fear invaded him, when he hanging upon the cross, cried out with the saying of the Psalmist:
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Oh God, Oh my God, why hast thou forsaken me? But nowe ponder what Christ doth in suche necessitee,
O God, O my God, why hast thou forsaken me? But now ponder what christ does in such necessity,
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& frō whence he asketh comfort & helpe.
& from whence he asks Comfort & help.
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Doubtles he hath no maner of helpe, comfort, or hope, but in his heauēly father, at whose hand also he loketh for all cōsolacion: Doubtless he hath no manner of help, Comfort, or hope, but in his heavenly father, At whose hand also he looketh for all consolation:
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seyng yt it was impossible for any creature to helpe in suche necessitee and trouble.
sing that it was impossible for any creature to help in such necessity and trouble.
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And although he muste needes drynke of the cuppe of his passion, yet was he comforted & strengthned by his heauenly father, whiche sent an Angel from heauen to comfort him, which altogether was done for vs. For this infirmitee of Christe that wee here see, was made our strength.
And although he must needs drink of the cup of his passion, yet was he comforted & strengthened by his heavenly father, which sent an Angel from heaven to Comfort him, which altogether was done for us For this infirmity of Christ that we Here see, was made our strength.
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For surely we could neuer haue been able to ouercome any temptaciō, but only by Christ.
For surely we could never have been able to overcome any temptation, but only by christ.
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Whensoeuer therfore in our necessitee, wee aske any thyng of oure heauenly father for Christes sake, we shal doubtles for Christ, obtayne helpe, comfort,
Whensoever Therefore in our necessity, we ask any thing of our heavenly father for Christ's sake, we shall doubtless for christ, obtain help, Comfort,
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and all oure heartes desire, and bee assured of most sure consolacion.
and all our hearts desire, and be assured of most sure consolation.
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Thirdely, when Christe hadde ended his prayer, Iudas came with the seruantes of the Bishoppes and Phariseis, to betraye his Maister and Lorde, to delyuer him into the handes of the Bishops and Priestes.
Thirdly, when Christ had ended his prayer, Iudas Come with the Servants of the Bishops and Pharisees, to betray his Master and Lord, to deliver him into the hands of the Bishops and Priests.
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Is not this an horrible thing to speake, especially that an Apostle betrayed Christe? Before he had preached the gospell,
Is not this an horrible thing to speak, especially that an Apostle betrayed Christ? Before he had preached the gospel,
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before hee hadde done myracles, yea and so behaued him selfe, that he seemed nothing vnlyke the other Apostles.
before he had done Miracles, yea and so behaved him self, that he seemed nothing unlike the other Apostles.
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Besydes this, it was not longe before, that he sate at one table with Christ and his Apostles,
Besides this, it was not long before, that he sat At one table with christ and his Apostles,
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and was partener of his Supper, and hadde hearde, with howe greate pacience and meekemes, (although in close wordes) the lorde had called him vnto repentance.
and was partner of his Supper, and had heard, with how great patience and meekemes, (although in close words) the lord had called him unto Repentance.
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Yet notwithstandinge, he was so sore indurate and blynded, that for a little vyle money he selleth hys Lord, and betrayeth him vnto the Iewes.
Yet notwithstanding, he was so soar indurate and blinded, that for a little vile money he Selleth his Lord, and betrayeth him unto the Iewes.
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Who canne nowe haue any truste in manne, seeyng this traytour dare be so bold, (as one that hathe none euell in his mynde,
Who can now have any trust in man, seeing this traitor Dare be so bold, (as one that hath none evil in his mind,
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or thynketh no harme) to kysse Christe? Who also shall boast himselfe of the gyfte that God hath gyuen him,
or Thinketh no harm) to kiss Christ? Who also shall boast himself of the gift that God hath given him,
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before hee come vnto a blessed and christian end? Doutles it was not said for noughte:
before he come unto a blessed and christian end? Doubtless it was not said for nought:
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Hee that perseuereth vnto the ende, shalbe saued. He that persevereth unto the end, shall saved.
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There are manye that haue a good begynnyng, when they firste beginne to beleue, as we haue experience of suche in our times.
There Are many that have a good beginning, when they First begin to believe, as we have experience of such in our times.
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For ther haue been some, whiche in the beginning when the gospell beganne to florysh, were so feruent and excedinge herty, that in manner they dyd durste oute all togither with feruent loue,
For there have been Some, which in the beginning when the gospel began to flourish, were so fervent and exceeding hearty, that in manner they did durst out all together with fervent love,
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and seemed as they wold at ones deuour the whole gospell.
and seemed as they would At ones devour the Whole gospel.
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But a verye small numbre is there of theim that haue continued the same hartye good mind,
But a very small numbered is there of them that have continued the same hearty good mind,
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vnto a good, fortunable and perfecte ende. Wherefore this is euer true, that our sauiour Christ saith:
unto a good, fortunable and perfect end. Wherefore this is ever true, that our Saviour christ Says:
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The last shalbe fyrst, and the fyrst laste. The last shall fyrst, and the fyrst laste.
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What nedeth mo wordes? When suche men ones fall frome the gospell, they runne into suche enuye and hatred against it, that without doubt they would do as Iudas here doth to his lorde and maister,
What needeth more words? When such men ones fallen from the gospel, they run into such envy and hatred against it, that without doubt they would do as Iudas Here does to his lord and master,
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if god wo•d permitte vnto them, occasion to do it.
if god wo•d permit unto them, occasion to do it.
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Howe often (I praye you) complaineth S. Paul of such false brethren? Therfore all christian men haue a greate cause, without ceassyng to offre prayers vnto god by Christe, that not only he wold bring vs vnto the trew and right faith,
Howe often (I pray you) Complaineth S. Paul of such false brothers? Therefore all christian men have a great cause, without ceasing to offer Prayers unto god by Christ, that not only he would bring us unto the true and right faith,
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but also that of his great mercy and vnspeakable goodnes, he voutchsafe to conserue vs in the same, vnto the ende.
but also that of his great mercy and unspeakable Goodness, he vouchsafe to conserve us in the same, unto the end.
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Fourthely, we see in this place, howe willyngly Christe gaue himselfe vnto the crosse, for so saithe the texte.
Fourthly, we see in this place, how willingly Christ gave himself unto the cross, for so Saith the text.
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Then Iesus knowinge all thinges, that shulde come vnto him, hee wente to meete theym, and sayde:
Then Iesus knowing all things, that should come unto him, he went to meet them, and said:
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Whome seeke ye? They answered hym: Iesus of Nazareth. And Iesus sayd vnto them: I am he.
Whom seek you? They answered him: Iesus of Nazareth. And Iesus said unto them: I am he.
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Is it not fulfilled in this place that the prophete sayd:
Is it not fulfilled in this place that the Prophet said:
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Hee shall bee ledde as a sheepe vnto the slaughter, and as a lambe before the sherer, He shall be led as a sheep unto the slaughter, and as a lamb before the sherer,
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so shal he hold his peace, and he shall not open his mouth? And also the saying of the Apostle.
so shall he hold his peace, and he shall not open his Mouth? And also the saying of the Apostle.
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He was made obedient to the father vnto the death, euen vnto the death of ye crosse. He was made obedient to the father unto the death, even unto the death of the cross.
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Now though we loke vpō Christe but euen as vpon a gifte giuen vnto vs, Now though we look upon Christ but even as upon a gift given unto us,
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surelye it shall not a litle stablishe and strengthen our faithe, that he wold so gladly offer himselfe vnto the death for our profite and for our redemption.
surely it shall not a little establish and strengthen our faith, that he would so gladly offer himself unto the death for our profit and for our redemption.
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But if we cōsidre Christ giuen vnto vs, as an exāple, we must remembre, what S. Pet. wryteth in his epistle:
But if we Consider christ given unto us, as an Exampl, we must Remember, what S. Pet. writes in his epistle:
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Christ suffered for vs, leuīg vs an exāple, yt we shuld folow his foot steps, For so shall we take the crosse, as willīgly vpon vs, if need require it,
christ suffered for us, leuing us an Exampl, that we should follow his foot steps, For so shall we take the cross, as willingly upon us, if need require it,
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as we se that he suffered death vpon the crosse.
as we see that he suffered death upon the cross.
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And I praye you, why shulde we not heer willyngly offre our selues, seing that we haue so mighty and mercifull a lorde, that wil be present & assist vs in al our tribulaciōs? And that he is able, we maye perceiue it in that he threw doune al the Iewes vnto the earth, by the power of his worde.
And I pray you, why should we not her willingly offer our selves, sing that we have so mighty and merciful a lord, that will be present & assist us in all our tribulations? And that he is able, we may perceive it in that he threw down all the Iewes unto the earth, by the power of his word.
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That he is mercifull he sheweth in this, that in the myddest of his aduersitie, hee casteth not of the care for his disciples,
That he is merciful he shows in this, that in the midst of his adversity, he Cast not of the care for his Disciples,
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but is so carefull for thē that in their behalfe he said vnto his aduersaries ye most gredely sought to drinke his bloud:
but is so careful for them that in their behalf he said unto his Adversaries the most greedily sought to drink his blood:
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If that ye seek me, let these go, so that the worde might be fulfilled, whiche he had saide.
If that you seek me, let these go, so that the word might be fulfilled, which he had said.
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Of those whom thou gauest me, I haue not loste one.
Of those whom thou Gavest me, I have not lost one.
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Fiftelye, when Peter had cut of the eare of Malchus the bishops seruant, Christ commaunded Peter to put vp his swearde.
Fifty, when Peter had Cut of the ear of Malchus the Bishops servant, christ commanded Peter to put up his sword.
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Wherein doubteles hee taught vs, that his kingedome which only is administred by the word,
Wherein doubtless he taught us, that his Kingdom which only is administered by the word,
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& standeth in spirit & faith, this kyngdome I say, may be defended with no power of the fleshe,
& Stands in Spirit & faith, this Kingdom I say, may be defended with no power of the Flesh,
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but is only to be conserued & defended of god.
but is only to be conserved & defended of god.
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And seing ther is no doubt, but god wil defend his owne kingdome, I praye you, And sing there is no doubt, but god will defend his own Kingdom, I pray you,
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why feare we so much ye enemies of ye gospel? Why do we not rather in this behalf, suffre god to prouide for these thīgs? Why say we not with sainct Paule:
why Fear we so much you enemies of the gospel? Why do we not rather in this behalf, suffer god to provide for these things? Why say we not with saint Paul:
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If God be with vs, who may be agaynst vs? Surely it cānot be denyed, If God be with us, who may be against us? Surely it cannot be denied,
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but theyr power is great, that beare euil wyl, and would the Gospel were vtterly destroyed.
but their power is great, that bear evil will, and would the Gospel were utterly destroyed.
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But what is all their power, if it bee conferred vnto the power of god? At the least, let vs study this.
But what is all their power, if it be conferred unto the power of god? At the least, let us study this.
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Let vs by all meanes haste vnto this, that we may stande strongly by the woorde,
Let us by all means haste unto this, that we may stand strongly by the word,
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and suffre not our selues to be seperate from it, and suffer not our selues to bee seperated from it,
and suffer not our selves to be separate from it, and suffer not our selves to be separated from it,
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and doubtles God himselfe shall fynde a waye, howe to conserue it, and to defende it against all his aduersaryes.
and doubtless God himself shall find a Way, how to conserve it, and to defend it against all his Adversaries.
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For it is not in vayne that the prophet sayth: My worde shal not returne to me voyde, but it shall do all my wyll,
For it is not in vain that the Prophet say: My word shall not return to me void, but it shall do all my will,
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and it shall prospere in those thynges, whervnto I haue sent it.
and it shall prosper in those things, whereunto I have sent it.
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Then if the worde must nedes fulfyl the thyng it is sent vnto, I pray you, who can resist it? Is it possible thynke you, that a creature should compell his creatour? I thynke nay.
Then if the word must needs fulfil the thing it is sent unto, I pray you, who can resist it? Is it possible think you, that a creature should compel his creator? I think nay.
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And I beleue, that God is able without any payne, to fulfyll his counsail and wyll,
And I believe, that God is able without any pain, to fulfil his counsel and will,
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althoughe the enemyes of the gospell would burst for sorowe.
although the enemies of the gospel would burst for sorrow.
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It is then cōuenient, that the ministers of the gospell, by no meanes fight with the temporall sworde,
It is then convenient, that the Ministers of the gospel, by no means fight with the temporal sword,
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but onely with the sworde of the worde, whiche S. Paule calleth, the worde of God.
but only with the sword of the word, which S. Paul calls, the word of God.
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But he that is not so cōtent, but affirmeth, that his quarel must bee defended with fystes and blowes, violence and power, doubtles it shall chaunce to him as Christ sayeth here: But he that is not so content, but Affirmeth, that his quarrel must be defended with fists and blows, violence and power, doubtless it shall chance to him as christ Saith Here:
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Euery man that stryketh with the sworde, shal perishe vpon the sworde.
Every man that striketh with the sword, shall perish upon the sword.
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The thyrde sermon vppon the passion of our Lorde. Iohn. 28.
The Third sermon upon the passion of our Lord. John. 28.
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THen the company and the Capitain, and ministers of the Iewes tooke Iesus, and bounde hym,
THen the company and the Captain, and Ministers of the Iewes took Iesus, and bound him,
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and led him away to Anna fyrst, for he was father in lawe vnto Cayphas, whiche was the highe prieste that same year.
and led him away to Anna fyrst, for he was father in law unto Caiaphas, which was the high priest that same year.
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Cayphas was he, which gaue councel to the Iewes that it was expedient, that one mā shuld dye for the people.
Caiaphas was he, which gave council to the Iewes that it was expedient, that one man should die for the people.
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And Symon Peter folowed Iesus, & so did an other disciple: And Symon Peter followed Iesus, & so did an other disciple:
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that disciple was knowen vnto the high priest, and went in with Iesus into the palace of the high priest But Peter stode at the dore without.
that disciple was known unto the high priest, and went in with Iesus into the palace of the high priest But Peter stood At the door without.
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Then went out that other disciple (which was knowen vnto the high prieste) and spake to the damsell that kepte the dore, and brought in Peter.
Then went out that other disciple (which was known unto the high priest) and spoke to the damsel that kept the door, and brought in Peter.
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Thē said the damsell that kepte the dore, vnto Peter: Art not thou one of this mannes disciples? Hee sayde: I am not.
Them said the damsel that kept the door, unto Peter: Art not thou one of this Man's Disciples? He said: I am not.
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The seruauntes and the ministers stode there, whiche had made a fier of coles, for it was cold, and they warmed theym selues.
The Servants and the Ministers stood there, which had made a fire of coals, for it was cold, and they warmed them selves.
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Peter also stode among them, and warmed hym. The high prieste then asked Iesus of hys disciples and of hys doctrine. Iesus answered him:
Peter also stood among them, and warmed him. The high priest then asked Iesus of his Disciples and of his Doctrine. Iesus answered him:
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I spake openly in the world, I euer taught in the synnagog and in the Temple, whither al the Iews resort,
I spoke openly in the world, I ever taught in the synnagog and in the Temple, whither all the Iews resort,
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and in secrete haue I sayde nothinge, why askest thou me? aske theym whych heard me, what I haue sayde vnto theim.
and in secret have I said nothing, why askest thou me? ask them which herd me, what I have said unto them.
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Behold, they can tell what I sayd.
Behold, they can tell what I said.
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When he had thus spoken, one of the mynisters whyche stode by, smote Iesus on the face, saying:
When he had thus spoken, one of the Ministers which stood by, smote Iesus on the face, saying:
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Answerest thou the high priest so? Iesus answered hym: If I haue euell spoken, beare witnesse of euell:
Answerest thou the high priest so? Iesus answered him: If I have evil spoken, bear witness of evil:
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But yf I haue well spoken, why smytest thou me? And Annas sent hym bounde to Cayphas the highe priest.
But if I have well spoken, why smytest thou me? And Annas sent him bound to Caiaphas the high priest.
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Simon Peter stode and warmed him selfe. Thē sayde they vnto hym: Art not thou also one of his disciples? Hee denied it, and sayde:
Simon Peter stood and warmed him self. Them said they unto him: Art not thou also one of his Disciples? He denied it, and said:
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I am not. One of the seruantes of the high priestes (his cosyn whose eare Peter smote of) sayde vnto hym:
I am not. One of the Servants of the high Priests (his Cousin whose ear Peter smote of) said unto him:
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Did not I se the in the garden with him? Peter therfore denied againe, and immediately the cocke crewe. THE EXPOSITION.
Did not I see the in the garden with him? Peter Therefore denied again, and immediately the cock crew. THE EXPOSITION.
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IN this part of the gospel we may consider, whyther Iesus was caryed after that Iudas had betrayd him,
IN this part of the gospel we may Consider, whither Iesus was carried After that Iudas had betrayed him,
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namely vnto the houses, fyrst of Annas & then vnto Cayphas. For Annas was Cayphas father in law.
namely unto the houses, fyrst of Annas & then unto Caiaphas. For Annas was Caiaphas father in law.
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What do I hear? Thynketh any mā that this is credyble, yt these men so vertuous, holy,
What do I hear? Thinketh any man that this is credyble, that these men so virtuous, holy,
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and well learned, would couet to destroy a prophet of so great fame, a mā of suche innocent liuyng,
and well learned, would covet to destroy a Prophet of so great fame, a man of such innocent living,
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yea one in whose mouth was found no guile, and would they (thynke you) laye assaultes to destroye him? I praye you,
yea one in whose Mouth was found no guile, and would they (think you) say assaults to destroy him? I pray you,
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howe agree these two to gether, that they be bothe so vertuous fathers, & suche bloudthursty butchers? Surely these two thynges agree not very well,
how agree these two to gether, that they be both so virtuous Father's, & such bloudthursty butchers? Surely these two things agree not very well,
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yet here wee see they agree in one.
yet Here we see they agree in one.
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And though the Prophete Dauid often accuseth theim, as men mooste greadye to suppe innocent bloud,
And though the Prophet David often Accuseth them, as men most greedy to sup innocent blood,
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yet perchance they can cloke this theyr malicious mynde, and so hyde it, and excuse it, that they wyll, men should report them,
yet perchance they can cloak this their malicious mind, and so hide it, and excuse it, that they will, men should report them,
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as though thei did all this of an exceadyng great zeale, to defende the lawe of Moses,
as though they did all this of an exceeding great zeal, to defend the law of Moses,
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and the tradicions of the fathers, like as it is commonly practised, that their can bee imagined none so great or haynous a cryme against ye truth,
and the traditions of the Father's, like as it is commonly practised, that their can be imagined none so great or heinous a crime against you truth,
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but hypocrisie can before the worlde paint it out wt fayre colours, yea and set it furthe with a glorious shyne of godlynes.
but hypocrisy can before the world paint it out with fair colours, yea and Set it forth with a glorious shine of godliness.
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Well, let hypocrisye vse her colours as long as she lust, & deceiue men as much as she can.
Well, let hypocrisy use her colours as long as she lust, & deceive men as much as she can.
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For surely when ye truth cōmeth, & the light of the Gospell dothe shyne abrode, doubtlesse then it shall euidently appeare, what lay hydde in suche mennes heartes,
For surely when you truth comes, & the Light of the Gospel doth shine abroad, doubtless then it shall evidently appear, what lay hid in such men's hearts,
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and wherof that their zeale came, that is, of mere enuye and stubburne hatred, where with they are so set on fyre,
and whereof that their zeal Come, that is, of mere envy and stubborn hatred, where with they Are so Set on fire,
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and do fret against the truth, that they can by no meanes abyde it.
and do fret against the truth, that they can by no means abide it.
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For why? the trueth so rebuketh and reprehendeth that outwarde shyne of righteous woorkes and all their holynes,
For why? the truth so Rebuketh and reprehendeth that outward shine of righteous works and all their holiness,
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and it sheweth, that althoughe outwardely they bee honest and vertuous, yet in heart they are detestable wretches,
and it shows, that although outwardly they be honest and virtuous, yet in heart they Are detestable wretches,
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and bloudthursty dogges, vnto whom also God shall say at the laste day: Depart from me you workers of iniquitee, I know you not.
and bloudthursty Dogs, unto whom also God shall say At the laste day: Depart from me you workers of iniquity, I know you not.
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But this they can suffre in no wyse, and it is a double edged sworde in their heartes,
But this they can suffer in no wise, and it is a double edged sword in their hearts,
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when so euer they are compelled to heare these thynges spoken.
when so ever they Are compelled to hear these things spoken.
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Nowe forasmuche as Christ had tolde them their faultes many tymes, and euermore rebuked sharply their hypocrisy, they nowe therfore swarme together and gather their counsels,
Now forasmuch as christ had told them their Faults many times, and evermore rebuked sharply their hypocrisy, they now Therefore swarm together and gather their Counsels,
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and for money do hyer the traytor to betray him, and delyuer him into their handes.
and for money do higher the traitor to betray him, and deliver him into their hands.
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Yet do they not this to conserue and defēde their lawe, but this they do to oppresse ye truth, wherwith Christ had sore troubled them,
Yet do they not this to conserve and defend their law, but this they do to oppress you truth, wherewith christ had soar troubled them,
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and would in no wyse suffre their hypocrisye to bee estemed as righteousnes.
and would in no wise suffer their hypocrisy to be esteemed as righteousness.
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This I say is ye only cause, why thei would so gladly rid Christ out of the way.
This I say is the only cause, why they would so gladly rid christ out of the Way.
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I pray you who wyll nowe wōder that in our daies our religious fathers, surely induced by this example, rage with suche crueltie against the woorde of God & his gospel? I assure you, they are not so vnwyse,
I pray you who will now wonder that in our days our religious Father's, surely induced by this Exampl, rage with such cruelty against the word of God & his gospel? I assure you, they Are not so unwise,
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but rightwell they can considre, what is expedient for them to do in this behalfe, and therefore they often assemble and cōsulte among themselfes.
but rightwell they can Consider, what is expedient for them to do in this behalf, and Therefore they often assemble and consult among themselves.
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For why, they see, if the gospell may goo furth and prospere, that this outward and carnal goddes seruice that they haue, this outward shewe of holynes that they crake vpon, wyll in shorte tyme bee very litle set by.
For why, they see, if the gospel may goo forth and prosper, that this outward and carnal God's service that they have, this outward show of holiness that they crake upon, will in short time be very little Set by.
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And if these thynges ones be had in no reputacion, then doubtlesse that holy god of theirs (the belly) shall be iacke out of office, & no more worshipped.
And if these things ones be had in no reputation, then doubtless that holy god of theirs (the belly) shall be jack out of office, & no more worshipped.
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And then men shal syng to him an Anthem nothyng pleasaunt, that is to say, Labores manuum tuarum manducabis, Thou shalt eate the labours of thyne owne handes.
And then men shall sing to him an Anthem nothing pleasant, that is to say, Labores manuum tuarum manducabis, Thou shalt eat the labours of thine own hands.
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I pray you who wyll not with this be disquieted, and discōtent in his mynd? Who of them wyll not take counsel to rydde this doctrin out of the waye? Therefore in this place note diligently who they are that take Christe, bynde him, skourge him,
I pray you who will not with this be disquieted, and discontent in his mind? Who of them will not take counsel to rid this Doctrine out of the Way? Therefore in this place note diligently who they Are that take Christ, bind him, skourge him,
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and geue commaundement to crucify him, and you shal euidētly perceiue, what lyeth hyd vnder the hypocrisye of all men.
and give Commandment to crucify him, and you shall evidently perceive, what lies hid under the hypocrisy of all men.
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Secondarily it is not lightly to bee passed ouer, but diligētly to be noted, that Christ,
Secondarily it is not lightly to be passed over, but diligently to be noted, that christ,
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when he was examined before ye bishop as cōcernyng his doctrin, he appealed vnto the hearers of his sermons,
when he was examined before you bishop as Concerning his Doctrine, he appealed unto the hearers of his Sermons,
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and defēded boldly and constātly the same his doctrin, as true doctrine. And so was it very necessary, that Christ should do.
and defended boldly and constantly the same his Doctrine, as true Doctrine. And so was it very necessary, that christ should do.
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For God not only requireth, that we shuld cōtinually apply his doctrin, by teachyng, hearyng & learning it:
For God not only requires, that we should continually apply his Doctrine, by teaching, hearing & learning it:
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but also that we should frely confesse it, and defende it, whensoeuer we should be examined of it.
but also that we should freely confess it, and defend it, whensoever we should be examined of it.
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For Christendome standeth not, as somesay, in beleue well and holde thy tongue, but beleue and cōfesse, as the Prophet sayth:
For Christendom Stands not, as somesay, in believe well and hold thy tongue, but believe and confess, as the Prophet say:
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I beleued and therefore I spake. But thou wylt say: I believed and Therefore I spoke. But thou wilt say:
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I am no enemy of the worde, and asmuche as in me is, I can well suffre the gospel to be preached,
I am no enemy of the word, and asmuch as in me is, I can well suffer the gospel to be preached,
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if at the least it should not breake peace and concorde among the people.
if At the least it should not break peace and concord among the people.
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What is this? Sekest thou peace in this worlde, and wouldest thou haue constant frendship with it? Doubtles it were a fayre thyng,
What is this? Seekest thou peace in this world, and Wouldst thou have constant friendship with it? Doubtless it were a fair thing,
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if it might be possible to bryng it to passe.
if it might be possible to bring it to pass.
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And also I thynke there can no mā be found, but he rather would haue glad and mery dayes, then tribulacion and persecucions.
And also I think there can no man be found, but he rather would have glad and merry days, then tribulation and persecutions.
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But would he so that sayd: But would he so that said:
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I am not come to sende peace vpon yearth, but a sworde? I suppose his mynde is not so.
I am not come to send peace upon earth, but a sword? I suppose his mind is not so.
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For if thou wylt haue peace wt this worlde, then nedes must thou lacke the worde, For if thou wilt have peace with this world, then needs must thou lack the word,
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and all the good thynges that in it are offered and geuen to thee.
and all the good things that in it Are offered and given to thee.
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But if yu wylt haue the worde, nedes must thou also haue the crosse, whiche ye worde bryngeth with it,
But if thou wilt have the word, needs must thou also have the cross, which you word bringeth with it,
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and thou muste willyngly take it and perseuer in the same vnto the ende of thy life.
and thou must willingly take it and persever in the same unto the end of thy life.
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Yea though one crosse would folowe vpon another, and lye moste heauily vpon thy necke. euen as the prophet Dauid also sayth:
Yea though one cross would follow upon Another, and lie most heavily upon thy neck. even as the Prophet David also say:
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And I spake of thy testimonies in the presence of Kynges, and I was not ashamed. And I spoke of thy testimonies in the presence of Kings, and I was not ashamed.
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And note that vnto the sufferance of ye crosse, wee neede muche pacience: And note that unto the sufferance of the cross, we need much patience:
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and vnto the defence of the worde we must haue a mouthe, that can speake with out fear.
and unto the defence of the word we must have a Mouth, that can speak with out Fear.
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For although Christ had taught that if a manne were stryken vpon the right cheake, he should turne the other also, For although christ had taught that if a man were stricken upon the right cheake, he should turn the other also,
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yet wyll he not nowe approue this strype geuē him, by sylence and holdyng his peace, but he sayd:
yet will he not now approve this stripe given him, by silence and holding his peace, but he said:
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If I haue spoken euil, bryng wytnesse of that euil.
If I have spoken evil, bring witness of that evil.
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But if I sayd well, why doest thou stryke me? Christ toke this strype paciently, as the scripture sayth:
But if I said well, why dost thou strike me? christ took this stripe patiently, as the scripture say:
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When he was raysed vpon, he dyd not geue euil woordes agayne. When he was euil intreated, he did not thret them.
When he was raised upon, he did not give evil words again. When he was evil entreated, he did not thret them.
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Yet could not hee approue that their iniust delyng, as a thyng well done.
Yet could not he approve that their injust dealing, as a thing well done.
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And euen so it is expedient for euerye christian manne to do, that is, he ought doubtlesse freely to confesse the trueth before the worlde and all men,
And even so it is expedient for every christian man to do, that is, he ought doubtless freely to confess the truth before the world and all men,
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as did the Prophetes, sainct Ihon Baptist, Christ himselfe and the Apostles, and as al the elect synce the beginnyng of the worlde haue done.
as did the prophets, saint John Baptist, christ himself and thee Apostles, and as all the elect since the beginning of the world have done.
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And if he therfore be skorned, beaten, persecuted, and cōdempned of menne, he ought after the ensample of Christ, with quiete and pacient mynde, to take vpō him,
And if he Therefore be scorned, beaten, persecuted, and condemned of men, he ought After the ensample of christ, with quiet and patient mind, to take upon him,
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and suffre suche iniurye & persecucion. Yet not withstandyng, he ought not to approue nor prayse their quarel that so do,
and suffer such injury & persecution. Yet not withstanding, he ought not to approve nor praise their quarrel that so do,
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nor yet suffre, that by his silence suche tyrannye bee approued or lauded, but with free and vnfearful open mouth, let him shewe that this their vniust dealyng is euil and vnrighteous,
nor yet suffer, that by his silence such tyranny be approved or lauded, but with free and unfearful open Mouth, let him show that this their unjust dealing is evil and unrighteous,
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as in ded it is nothyng els but vnrighteous and wycked.
as in dead it is nothing Else but unrighteous and wicked.
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And therfore also is it that S. Paule requireth in a bishop, that he bee mightie and able to exhorte with true doctryne, and to conuince the againsayers. And Therefore also is it that S. Paul requires in a bishop, that he be mighty and able to exhort with true Doctrine, and to convince the againsayers.
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Thyrdly, wee haue nowe the fall of sainct Peter, whom we ought diligently to consider and marke.
Thirdly, we have now the fallen of saint Peter, whom we ought diligently to Consider and mark.
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For we not only beholde in him, how foolish, rashe and vnwise the presumption of man is,
For we not only behold in him, how foolish, rash and unwise the presumption of man is,
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but also we learne in him, that when a manne hath by frailtye fallen, he shulde not by and by dispaire,
but also we Learn in him, that when a man hath by frailty fallen, he should not by and by despair,
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but muche rather looke vnto the goodnesse and clemencye of Christe, by the which Peter was againe receiued,
but much rather look unto the Goodness and clemency of Christ, by the which Peter was again received,
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& obtained remission of all his sinnes.
& obtained remission of all his Sins.
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Doubteles, it was a greate presumption that hee promised to go with Christ, euen vnto the very death,
Doubtless, it was a great presumption that he promised to go with christ, even unto the very death,
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and by this presumtion fel he into so great sinne.
and by this presumption fell he into so great sin.
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For how shuld fleshe wishe for death, seing that very nature hathe so disposed the flesh, that she rather desireth a quiet and pleasant liuinge? For euen he that is indued with the holye ghost, hath much a do to take heed,
For how should Flesh wish for death, sing that very nature hath so disposed the Flesh, that she rather Desires a quiet and pleasant living? For even he that is endued with the holy ghost, hath much a do to take heed,
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least in death he be ouercome or dispair:
lest in death he be overcome or despair:
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much lesse may we thinke, that of our owne strength we maye be able to stande againste it.
much less may we think, that of our own strength we may be able to stand against it.
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Wherefore we oughte to be very circumspecte and ware, that we presume not, but that we stand in fear euermore.
Wherefore we ought to be very circumspect and aware, that we presume not, but that we stand in Fear evermore.
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yet for all that, contynually beseching god the father, that he will voutchsafe for his sonne Christes sake, to comforte vs with his holy spirite, that we be ouercome in no temptacion,
yet for all that, continually beseeching god the father, that he will vouchsafe for his son Christ's sake, to Comfort us with his holy Spirit, that we be overcome in no temptation,
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but that euermore wee maye perceiue and feele his helpe, strength and consolacion. For certainly this is truthe that the prophet saith:
but that evermore we may perceive and feel his help, strength and consolation. For Certainly this is truth that the Prophet Says:
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The lorde is my helper, I will not feare what man can doo to me.
The lord is my helper, I will not Fear what man can do to me.
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And thoughe it chaunce sometyme while we liue here, that we fal, yet let not our heart giue ouer, And though it chance sometime while we live Here, that we fall, yet let not our heart give over,
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nor we maye not dispaire, but by and by arise againe, and also call againe for the grace and mercy of god.
nor we may not despair, but by and by arise again, and also call again for the grace and mercy of god.
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For surely Christe hath euen now the same mynd, that he had then, when he receiued Peter againe into his fauoure.
For surely Christ hath even now the same mind, that he had then, when he received Peter again into his favour.
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The Anabaptystes of this our tyme, deny that those maye retorne again to grace, which ones knew the truth and afterward againe fell into synne:
The Anabaptists of this our time, deny that those may return again to grace, which ones knew the truth and afterwards again fell into sin:
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and as muche as in them is, poore Peter and wee all should perishe and be perpetually cōdempned.
and as much as in them is, poor Peter and we all should perish and be perpetually condemned.
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But sett their folishe bablyng light, for they bee vayne, and vayne they continue.
But Set their foolish babbling Light, for they be vain, and vain they continue.
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But rather consider thou howe Peter fell, and was againe receiued into grace, and so shalte thou gette profite by consideryng it.
But rather Consider thou how Peter fell, and was again received into grace, and so shalt thou get profit by considering it.
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And note diligently in what place Peter fel & commytted that great sinne, namely, he fell in the Byshoppes palace. And note diligently in what place Peter fell & committed that great sin, namely, he fell in the Bishops palace.
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And of this place mayst thou learne, howe great ieopardy it is to preachers of the woorde of God, often to vse the courtes of great men of the worlde: and especially for these consideracions.
And of this place Mayest thou Learn, how great jeopardy it is to Preachers of the word of God, often to use the Courts of great men of the world: and especially for these considerations.
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Fyrst, it is an honesty for a man (as courtyers repute it) oftē to haunt voluptuous pleasures, with a certain pride & dignitie to excell other, whiche thynges in deede as suche tempatacions, maye easely moue and breake a right godly man.
Fyrst, it is an honesty for a man (as courtiers repute it) often to haunt voluptuous pleasures, with a certain pride & dignity to excel other, which things in deed as such tempatacions, may Easily move and break a right godly man.
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Then furthermore, Sathan him selfe also is very ready, & our fleshe is exceadyng weake, so that without doubt here needeth great carefulnes and studious hede to be taken.
Then furthermore, Sathan him self also is very ready, & our Flesh is exceeding weak, so that without doubt Here needs great carefulness and studious heed to be taken.
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But what shal the preacher of Gods truth do here? Forsoth thus.
But what shall the preacher of God's truth do Here? Forsooth thus.
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He may not haue to great loue vnto the courtly daintie fare, nor to muche acquaint himselfe with those whiche in the court do seke none other thyng but voluptuous pleasures, honor, porte,
He may not have to great love unto the courtly dainty fare, nor to much acquaint himself with those which in the court do seek none other thing but voluptuous pleasures, honour, port,
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& in suche thynges haue their heauen, but he ought diligently to remembre his office, and geue all his care and studye, well to rule with the sworde of God,
& in such things have their heaven, but he ought diligently to Remember his office, and give all his care and study, well to Rule with the sword of God,
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and continually to whet that vpon theim.
and continually to whet that upon them.
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Doubtlesse the maner of courtiers is suche, that for a tyme yu shalt be welbeloued & accepted,
Doubtless the manner of courtiers is such, that for a time thou shalt be well-beloved & accepted,
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and thou shalt haue geuē the swete wordes enough, especially if thou seldom talke of the truth and can well lyft a great chalice, and be a fayre Masser:
and thou shalt have given the sweet words enough, especially if thou seldom talk of the truth and can well lift a great chalice, and be a fair Masser:
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But if thou wylt play ye true preacher, and tell euery man his vice and synne (as in deede it shalbe thy duetie) surely thou shalte sone perceiue,
But if thou wilt play you true preacher, and tell every man his vice and sin (as in deed it shall thy duty) surely thou shalt soon perceive,
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whether moo Iosephes & Danyels dwell in the court, or els Herodes and Aman. And to say the truth, Herode could very well abyde Ihon Baptist, and gladly hearde he him.
whither moo Joseph's & Daniel's dwell in the court, or Else Herod and Haman And to say the truth, Herod could very well abide John Baptist, and gladly heard he him.
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But when Ihon rebuked him for the adultry, by and by all his fauour was lost,
But when John rebuked him for the adultery, by and by all his favour was lost,
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& Ihon was fayne to pay no lesse then his head for ye great fauor he had in the court.
& John was fain to pay no less then his head for you great favour he had in the court.
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Finally, In kynges and prynces courtes, thou shalte fynde very fewe Daniels, but as Christ sayd, suche as are clothed in fyne softe sylkes,
Finally, In Kings and Princes Courts, thou shalt find very few Daniel's, but as christ said, such as Are clothed in fine soft sylkes,
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so that thou shalt haue great nede, to be verye ware and wyse, if thou wylte dwell and be conuersant among courtiers.
so that thou shalt have great need, to be very aware and wise, if thou wilt dwell and be conversant among courtiers.
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The fourth sermon on the Passion of our Lord Iesu Christ. Ihon. xviii. THen led they Iesus from Cayphas into the hall of iudgement.
The fourth sermon on the Passion of our Lord Iesu christ. John xviii. THen led they Iesus from Caiaphas into the hall of judgement.
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It was in the mornyng, and they them selues went not into the iudgement hall, lest they should be defyled, but that they might eate the passeouer.
It was in the morning, and they them selves went not into the judgement hall, lest they should be defiled, but that they might eat the passover.
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Pylate then went out vnto theim, & sayd: what accusaciōs bryng you against this man? They answered and sayd vnto him:
Pilate then went out unto them, & said: what accusations bring you against this man? They answered and said unto him:
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If he were not an euil doer, wee would not haue deliuered him vnto thee. Then sayd Pylate vnto them, take ye him, and iudge him after your owne lawe.
If he were not an evil doer, we would not have Delivered him unto thee. Then said Pilate unto them, take you him, and judge him After your own law.
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The Iewes therfore sayd vnto him: it is not lawful for vs to put any manne to death.
The Iewes Therefore said unto him: it is not lawful for us to put any man to death.
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That the woordes of Iesus might bee fulfylled whiche he spake, signifiyng what death he should dye.
That the words of Iesus might be fulfilled which he spoke, signifying what death he should die.
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Then Pylate entred into the iudgement hall againe, & called Iesus, and sayd vnto him: Art thou the kyng of the Iewes? Iesus answered: Then Pilate entered into the judgement hall again, & called Iesus, and said unto him: Art thou the King of the Iewes? Iesus answered:
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Sayest thou that of thy self, or hath any other told it thee of me? Pylate answered:
Sayest thou that of thy self, or hath any other told it thee of me? Pilate answered:
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Am I a Iewe? Thyne owne nation & hye priestes haue deliuered the vnto me.
Am I a Iewe? Thine own Nation & high Priests have Delivered thee unto me.
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What hast thou done? Iesus answered:
What hast thou done? Iesus answered:
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My kyngdom is not of this world, if my kyngdome were of this worlde, then would my ministers surely fight, that I should not be deliuered to ye Iewes,
My Kingdom is not of this world, if my Kingdom were of this world, then would my Ministers surely fight, that I should not be Delivered to you Iewes,
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but nowe is my kyngdome not from hence. Pylate therfore sayd vnto him: Arte thou a kyng thē? Iesus answered:
but now is my Kingdom not from hence. Pilate Therefore said unto him: Art thou a King them? Iesus answered:
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Thou sayst that I am a kyng.
Thou Sayest that I am a King.
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For this cause was I borne, and for this cause came I into the worlde, that I should beare wytnesse vnto the truth. For this cause was I born, and for this cause Come I into the world, that I should bear witness unto the truth.
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And al that are of ye truth heare my voyce. Pilate sayd vnto him:
And all that Are of the truth hear my voice. Pilate said unto him:
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What thing is truth? And when he had sayd this, he wēt out againe vnto the Iewes, and sayth vnto them:
What thing is truth? And when he had said this, he went out again unto the Iewes, and say unto them:
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I fynde in him no cause at all. Ye haue a custome, that I should deliuer you one lose at Easter. I find in him no cause At all. You have a custom, that I should deliver you one loose At Easter.
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will ye that I lose vnto you the kyng of the Iewes? Then cryed they all again, saiyng: Not him, but Barrabas.
will you that I loose unto you the King of the Iewes? Then cried they all again, saying: Not him, but Barabbas.
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Thesame Barrabas was a murtherer THE EXPOSITION.
The same Barabbas was a murderer THE EXPOSITION.
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AS before the Euangelist hath plainly described the hypocrisy of the Bishops and Phariseis, in that they (as men zelous for the lawe) tooke Christ and bound him,
AS before the Evangelist hath plainly described the hypocrisy of the Bishops and Pharisees, in that they (as men zealous for the law) took christ and bound him,
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& caried him to and fro, from post to pyller, nowe hether, nowe thyther, euen so now in this part of the gospel, is set out the hypocrisy of al the people:
& carried him to and from, from post to pyller, now hither, now thither, even so now in this part of the gospel, is Set out the hypocrisy of all the people:
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so that it is true that the prophet Oseas sayth: that as the people is, suche are ye priestes.
so that it is true that the Prophet Hosea say: that as the people is, such Are the Priests.
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For in yt they ledde vnto their lawe hall, Christ that innocent lambe of God,
For in that they led unto their law hall, christ that innocent lamb of God,
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& there to deliuer him to the slaughter, they haue no cōscience nor grudge at this:
& there to deliver him to the slaughter, they have no conscience nor grudge At this:
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but rather they are persuaded, that they do God high seruice.
but rather they Are persuaded, that they do God high service.
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Furthermore they thynke them selues sufficiētly clensed and pure, if they take hede to this onely, that they go not into the lawe hall. Furthermore they think them selves sufficiently cleansed and pure, if they take heed to this only, that they go not into the law hall.
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What is this, but to strain out a gnat, and swalow or deuour a Camel:
What is this, but to strain out a gnat, and swallow or devour a Camel:
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to make cleane the outwarde part of the cuppe and platter, but to leaue it within full of rauin and intemperancye? To this also pertaineth it yt thei say vnto Pylate:
to make clean the outward part of the cup and platter, but to leave it within full of ravine and intemperancy? To this also pertaineth it that they say unto Pilate:
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It is not leful for vs to sley any mā.
It is not leful for us to slay any man.
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I beseche ye, durst not they murther a man, yt in their heartes had adiudged Christ to death? You see now in this, what is the nature of Hypocrisy.
I beseech you, durst not they murder a man, that in their hearts had adjudged christ to death? You see now in this, what is the nature of Hypocrisy.
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Truely this, with outwarde workes to beare a beutyful shewe, willyng outwardly to be reputed good and honest, rather then to be so in dede: Truly this, with outward works to bear a beutyful show, willing outwardly to be reputed good and honest, rather then to be so in deed:
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contemnyng all other, dispisyng and condemnyng them, in comparison to them selues.
contemning all other, despising and condemning them, in comparison to them selves.
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And especially hypocrisy is ragyng wod, & in a fury against suche as condempne her outward workes and reiecte her as an enemy vnto righteousnes that is of fayth.
And especially hypocrisy is raging wood, & in a fury against such as condemn her outward works and reject her as an enemy unto righteousness that is of faith.
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Nowe then begynneth she to bee horne wodde and can not containe her wrath, but rather would (if she had power so to do) murther all men,
Now then beginneth she to be horn wood and can not contain her wrath, but rather would (if she had power so to do) murder all men,
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& cōmyt them to tormentors to be hewen in pieces, then she would suffre one iote of her outwarde holynes & honestye to bee defaced.
& commit them to tormentors to be hewn in Pieces, then she would suffer one jot of her outward holiness & honesty to be defaced.
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And of this commeth it, that Christe sayd himselfe: And of this comes it, that Christ said himself:
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that when suche should murther christians, they shuld thynke that they did high seruice to God.
that when such should murder Christians, they should think that they did high service to God.
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Wherfore, whosoeuer wyl be a true christian, he must nedes leaue all hypocrisy, & onely study howe to abtain the rightousnes of fayth.
Wherefore, whosoever will be a true christian, he must needs leave all hypocrisy, & only study how to abtain the righteousness of faith.
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For fayth gladly is occupied in inward and spiritual thinges and forceth not greatly for outward thynges.
For faith gladly is occupied in inward and spiritual things and forceth not greatly for outward things.
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Furthermore, it more gladly suffereth paciently all damage and iniurye, then to do any to other.
Furthermore, it more gladly suffers patiently all damage and injury, then to do any to other.
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But how do the Iewes here? Forsoth they wyl not entre into the Consistorye, but this they woulde, ye and that with all their hartes, that Christe were murthered, and hanged vpon the crosse.
But how do the Iewes Here? Forsooth they will not enter into the Consistory, but this they would, you and that with all their hearts, that Christ were murdered, and hanged upon the cross.
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Neither is ther anye that one whit is moued with mercy or pitye toward Christe, but they al at ones with a loud voice crye: Crucifie him, Crucifie him.
Neither is there any that one whit is moved with mercy or pity towards Christ, but they all At ones with a loud voice cry: Crucify him, Crucify him.
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They all are vnpure in heart, therfore must it needes be vnpure all that euer they do.
They all Are unpure in heart, Therefore must it needs be unpure all that ever they do.
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Wherfore is it right yt the Iewes receiue such reward.
Wherefore is it right that the Iewes receive such reward.
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Contrarily, for as much as al christiās ar pure in hert, al things also that thei do, are pure & cleane.
Contrarily, for as much as all Christians Are pure in heart, all things also that they do, Are pure & clean.
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And doubtles this benefite obtain we by ye faith, which is in Christ Iesu our lord.
And doubtless this benefit obtain we by you faith, which is in christ Iesu our lord.
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Secondarily, we haue in this talkyng of Pylat with Christe a notable sentence, and woorthy to bee kepte in memorie, of the kyngdome of Christ, what forme it muste haue in this worlde,
Secondarily, we have in this talking of Pilate with Christ a notable sentence, and worthy to be kept in memory, of the Kingdom of christ, what Form it must have in this world,
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and what state it shall haue in the world to come. For Pylat scornfully aposeth Christ in this manner:
and what state it shall have in the world to come. For Pilate scornfully aposeth christ in this manner:
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Arte thou that kynge of the Iewes? Euen as scornefullye hee asked him:
Art thou that King of the Iewes? Eve as scornfully he asked him:
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What is trewth? And nowe to this question Christ giueth a noble answer, not for Pilates sake, whiche in deede not so muche as desired to be partener of this kingedome,
What is truth? And now to this question christ gives a noble answer, not for Pilate's sake, which in deed not so much as desired to be partner of this Kingdom,
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but for oure sake, that we myght knowe howe to prepare oure selues well to thys kyngedome,
but for our sake, that we might know how to prepare our selves well to this Kingdom,
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and ryghtlye to thynke, and teache of it.
and rightly to think, and teach of it.
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For suerly euerye man can not iudge rightlye of this kingdome, for as much as in it all things are done contrary to our iudgment.
For surely every man can not judge rightly of this Kingdom, for as much as in it all things Are done contrary to our judgement.
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And I pray you, how shuld we haue any beliefe, or certain knowledg of this kingdome, And I pray you, how should we have any belief, or certain knowledge of this Kingdom,
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except God wold giue vs his spirite? For doubteles this kyngedome is hidde wyth a crosse in this worlde, and lyethe secret vnder it.
except God would give us his Spirit? For doubtless this Kingdom is hid with a cross in this world, and lieth secret under it.
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And the lorde of this kingdom was as a malefactor betwene two murtherers nailed to ye crosse.
And the lord of this Kingdom was as a Malefactor between two murderers nailed to you cross.
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I assure you Pilate him selfe beleued not, that Christ had ony kingdome, although he heard that layd to Christes charge.
I assure you Pilate him self believed not, that christ had only Kingdom, although he herd that laid to Christ's charge.
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Nor the Iewes them selues beleued it, that he had a kingdom, although in very deede, at a certaine time they wold violently haue taken him,
Nor the Iewes them selves believed it, that he had a Kingdom, although in very deed, At a certain time they would violently have taken him,
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and haue made him their king, as S. Iohn writeth in his gospel, saying:
and have made him their King, as S. John Writeth in his gospel, saying:
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But Iesus when he knew yt they wold come & by strengthe take him, and make him kinge, he fled agayne into the mountayne him selfe alone. &c. Wherefore, it is verye conuenient for a christian man, diligently to considre & note what is here said, that he may perceiue and vnderstand it.
But Iesus when he knew that they would come & by strength take him, and make him King, he fled again into the mountain him self alone. etc. Wherefore, it is very convenient for a christian man, diligently to Consider & note what is Here said, that he may perceive and understand it.
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My kingdome (saith Christ) is not of this world.
My Kingdom (Says christ) is not of this world.
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Yf it be not of this world, what kingdom is it thē, & in what thīges cōsisteth it? Blessed S. Paul shal answer this.
If it be not of this world, what Kingdom is it them, & in what things Consisteth it? Blessed S. Paul shall answer this.
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The kīgdom of god (saith he) is not meat & drink, but righteousnes, peace and ioy in the holy ghoste.
The Kingdom of god (Says he) is not meat & drink, but righteousness, peace and joy in the holy ghost.
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Suerly he that with these things serueth god is accepted vnto god, and aloweable afore men.
Surely he that with these things serveth god is accepted unto god, and aloweable afore men.
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Thou hearest in this place, that the kingdome of Christ is nothing else, but righteousnes, peace and ioy in the holy ghost.
Thou Hearst in this place, that the Kingdom of christ is nothing Else, but righteousness, peace and joy in the holy ghost.
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But frō whence cometh this righteousnes? Of faith, as the scripture saithe: To him that beleueth, his faithe is imputed for ryghteousnes.
But from whence comes this righteousness? Of faith, as the scripture Saith: To him that Believeth, his faith is imputed for righteousness.
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But now whereof commeth faythe? Of the worde. (as S. Paule saith) Faith cometh of hearing, and hearing, by the worde of god.
But now whereof comes faith? Of the word. (as S. Paul Says) Faith comes of hearing, and hearing, by the word of god.
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Furthermore, where the woorde is, there is also faithe:
Furthermore, where the word is, there is also faith:
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and where fayth is, there is ryhhteousnes, and wher ryghteousnes is, there ys peace in conscience,
and where faith is, there is ryhhteousnes, and where righteousness is, there is peace in conscience,
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& where peace in consciences is, there is spiritual ioy.
& where peace in Consciences is, there is spiritual joy.
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Wherfore, where righteousnes, peace and ioye is, there is also the kyngdom of God, as the Apostle sayth,
Wherefore, where righteousness, peace and joy is, there is also the Kingdom of God, as the Apostle say,
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and we also haue alleged it before.
and we also have alleged it before.
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Of this nowe it foloweth, yt the kyngdome of Christe standeth not in outwarde thynges, in outwarde power and administracion of cyuil thynges,
Of this now it Followeth, that the Kingdom of Christ Stands not in outward things, in outward power and administration of cyuil things,
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nor in any pompe or any proude porte, but in the worde of God, in spirite and fayth,
nor in any pomp or any proud port, but in the word of God, in Spirit and faith,
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like as Christ sayd in another place: The kyngdom of God is wtin you.
like as christ said in Another place: The Kingdom of God is within you.
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Yet notwithstādīg, it is so couered with ye crosse, that it can be seen or knowē of no mā,
Yet notwithstanding, it is so covered with you cross, that it can be seen or known of no man,
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but of him, to whom it is geuen of God to se it. Thyrdly, here is set furth the example of a wicked Iudge in Pylate.
but of him, to whom it is given of God to see it. Thirdly, Here is Set forth the Exampl of a wicked Judge in Pilate.
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For he, although he well considered ye innocency of Christ, & was well ascertained that he had not deserued ye death, as he himself also confessed:
For he, although he well considered you innocency of christ, & was well ascertained that he had not deserved you death, as he himself also confessed:
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yet for the frendship & fauor of the Iewes only, he deliuered Iesus to ye ministers to be scourged, to be crouned with thornes, to bee spyt vpon & stryken.
yet for the friendship & favour of the Iewes only, he Delivered Iesus to you Ministers to be scourged, to be crowned with thorns, to be spit upon & stricken.
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Besydes all this (was it not a great blyndnes) hee was scourged and most vyllainously entreated.
Besides all this (was it not a great blindness) he was scourged and most vyllainously entreated.
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Furthermore, he brought him furth & sayd:
Furthermore, he brought him forth & said:
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Behold, I bring him furth to you, yt you may know that I haue founde in him no cause worthy death.
Behold, I bring him forth to you, that you may know that I have found in him no cause worthy death.
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If yu fynde no cause in him worthy of death, I pray the Pylate, why dyddest yu delyuer him to the Iewes to be scourged,
If thou find no cause in him worthy of death, I pray the Pilate, why didst thou deliver him to the Iewes to be scourged,
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and sufferest ye souldiers & seruantes to vse so great tyrannye and euyl agaynst hym? Or wherefore sayest thou afterwarde:
and sufferest the Soldiers & Servants to use so great tyranny and evil against him? Or Wherefore Sayest thou afterward:
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Take him you, and crucify him accordyng to your lawe, as for me I fynd no cause in hym? Is this ye offce of a Iudge to deliuer an innocent cōuict by no wytnesse, into ye hādes of his enemyes? Euen thus surely it cōmeth to passe,
Take him you, and crucify him according to your law, as for me I find no cause in him? Is this the office of a Judge to deliver an innocent convict by no witness, into the hands of his enemies? Eve thus surely it comes to pass,
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when men wyll be Iudges and retayne the fauour of menne, as it chaunsed here vnto Pylate.
when men will be Judges and retain the favour of men, as it chanced Here unto Pilate.
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But what sayth God in this matter? Forsoth thus: In waye of iudgement bee not thou an acceptor of persones. that is:
But what say God in this matter? Forsooth thus: In Way of judgement be not thou an acceptor of Persons. that is:
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In iudgement thou shalt do to a straunger and vnknowen, as to thy frende and acquayntaunce.
In judgement thou shalt do to a stranger and unknown, as to thy friend and acquaintance.
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Deale with the poore as with the ryche.
Deal with the poor as with the rich.
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And briefly, be to one man, as to another, so that no man maye haue iust occasion to complayne either of violence, tyranny, affection or fauour, parcialitee or iniustice.
And briefly, be to one man, as to Another, so that no man may have just occasion to complain either of violence, tyranny, affection or favour, parcialitee or injustice.
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But this dothe not Pylate here regarde, but lest he should lese Cesars fauour, he willyngly doth that thyng for ye Iewes pleasure, that he was very well ascertayned to be vniust and vntrue.
But this doth not Pilate Here regard, but lest he should less Caesars favour, he willingly does that thing for the Iewes pleasure, that he was very well ascertained to be unjust and untrue.
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For why, with his owne mouthe he pronounceth, that he founde no cause in Christ worthy death,
For why, with his own Mouth he pronounceth, that he found no cause in christ worthy death,
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and yet presumeth he to doo this horrible facte to condempne Christe, and to adiudge him to deathe.
and yet Presumeth he to do this horrible fact to condemn Christ, and to adjudge him to death.
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Nowe lette vs not thynke, but that euen in oure tyme lyke iniquitee maye bee founde, yea dayly lyke ensamples are doone before our eyes,
Now let us not think, but that even in our time like iniquity may be found, yea daily like ensamples Are done before our eyes,
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if menne wyll at the least open theyr eyes and looke vpon theim.
if men will At the least open their eyes and look upon them.
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For where Christ oure Lorde is, and reigneth by his woorde, spirite and Gospell, there muste it needes bee also, that the poore Christians suffre all tyranny of the enemyes of the Gospel,
For where christ our Lord is, and Reigneth by his word, Spirit and Gospel, there must it needs be also, that the poor Christians suffer all tyranny of the enemies of the Gospel,
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yea though theyr behauour be suche, that they offende and hurte no man.
yea though their behaviour be such, that they offend and hurt no man.
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Furthermore it is impossible, but suche as bee aduersaryes of the trueth, shall together conspire against it,
Furthermore it is impossible, but such as bee Adversaries of the truth, shall together conspire against it,
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yea though they before were most vtter enemies, as in this place we se Pylate & Herode do.
yea though they before were most utter enemies, as in this place we see Pilate & Herod do.
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Euen so in our tyme, wee see them that before were mortal enemies, & at dissencion wt in them selues,
Eve so in our time, we see them that before were Mortal enemies, & At dissension with in them selves,
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nowe they become hye louers & frendes, and agree in one to persecute the gospel, and to murther innocentes.
now they become high lovers & Friends, and agree in one to persecute the gospel, and to murder innocentes.
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But be thou of a good cōfort, thou I say, that hast receiued the trueth & louest it.
But be thou of a good Comfort, thou I say, that hast received the truth & love it.
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We haue this Christ, whiche rose frō death ye thyrd day, & ouercame all his enemies and aduersaries,
We have this christ, which rose from death you Third day, & overcame all his enemies and Adversaries,
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& furthermore hath receyued al power in heauen and yearth.
& furthermore hath received all power in heaven and earth.
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This Christ, if we continue stedfast in faith vnto the ende, wyll take our part, stād on our side & saue vs,
This christ, if we continue steadfast in faith unto the end, will take our part, stand on our side & save us,
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so that we shal neuer be seperate from him. Fourthly, Pylate again skornfully asketh Christ saiyng:
so that we shall never be separate from him. Fourthly, Pilate again skornfully asks christ saying:
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What is truth? takyng occasiō to aske that question, because he heard Christ say:
What is truth? taking occasion to ask that question, Because he herd christ say:
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I came into ye worlde for this intent, that I might beare wytnesse vnto the truth.
I Come into you world for this intent, that I might bear witness unto the truth.
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And as in this place we lerne, that ye truth & gospel shal euer by this worlde be mocked, dispised & iested out of countenance,
And as in this place we Learn, that you truth & gospel shall ever by this world be mocked, despised & jested out of countenance,
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and that mans reason, nor any wyt of man can by it selfe take or apprehēd it,
and that men reason, nor any wit of man can by it self take or apprehend it,
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so also must we know what Christ in this place calleth the truth.
so also must we know what christ in this place calls the truth.
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Neither may wee take this diffinicion of the truth out of our owne brayne, but of the gospel of S. Ihon, where Christ himself teacheth & defineth it: Neither may we take this definition of the truth out of our own brain, but of the gospel of S. John, where christ himself Teaches & defineth it:
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Thy sermon or worde O father (sayth he) is ye truth.
Thy sermon or word Oh father (say he) is the truth.
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But what sermon is it, or what maner woorde is it? Truely none other sermon or worde,
But what sermon is it, or what manner word is it? Truly none other sermon or word,
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but the same woorde of his heauenly father, that is to say, ye most holy gospel.
but the same word of his heavenly father, that is to say, you most holy gospel.
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For this is suche a worde, & of so great power, that it is able to comfort the brused & feareful cōsciences,
For this is such a word, & of so great power, that it is able to Comfort the Bruised & fearful Consciences,
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and geueth the holye ghoste, whiche leadeth vs from all hipocrisy, whiche most of al thinges is enemy vnto the truth.
and Giveth the holy ghost, which leads us from all hypocrisy, which most of all things is enemy unto the truth.
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And of this worde also, speaketh the apostle Paul, sayinge:
And of this word also, speaks the apostle Paul, saying:
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The gospell is the power of god, vnto health or saluacion, to euery manne that beleueth. The gospel is the power of god, unto health or salvation, to every man that Believeth.
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It was necessary for Christ to bear witnes to those thinges, as he sayth vnto Pilate, that is, he muste needs in his preachinge set forth this truth, which truth is none other,
It was necessary for christ to bear witness to those things, as he say unto Pilate, that is, he must needs in his preaching Set forth this truth, which truth is none other,
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but the worde of god and the gospell, whereby ys sette forthe vnto all men, the good will of god, toward all those that receiue and professe his gospell:
but the word of god and the gospel, whereby is Set forth unto all men, the good will of god, towards all those that receive and profess his gospel:
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But nowe if I wyll know this truthe, and by the knowledge of it, attaine vnto eternall health, I maye not go aboute it scornefully as Pylate dothe in this place,
But now if I will know this truth, and by the knowledge of it, attain unto Eternal health, I may not go about it scornfully as Pilate doth in this place,
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But I must doo as the Tessalonians dyd in the actes of the apostels.
But I must do as the Thessalonians did in the acts of the Apostles.
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Those that receiued the worde were very studious, and dayly searched the scriptures, whether it were so as the Apostels preached. Those that received the word were very studious, and daily searched the Scriptures, whither it were so as the Apostles preached.
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For if I do so, without doubt the vnderstanding and sence of the scripture, shal not be denayed me,
For if I do so, without doubt the understanding and sense of the scripture, shall not be denied me,
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but aboundantly giuen vnto me, as the scripture testifieth: The witnesse of the lord is faithfull, giuing wisdome vnto babes.
but abundantly given unto me, as the scripture Testifieth: The witness of the lord is faithful, giving Wisdom unto babes.
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And to this pertaineth it, that Christe saithe in Iohn. Search the scripture, for thei beare witnes of me.
And to this pertaineth it, that Christ Saith in John. Search the scripture, for they bear witness of me.
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The fowerth sermon on the passion. Ioh. 19. THen Pylate took Iesus therfore & scourged him.
The fowerth sermon on the passion. John 19. THen Pilate took Iesus Therefore & scourged him.
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And the souldiers wounde a croune of thornes, and put on his heade. And thei did on him a purple garmente, and came vnto him, and sayd: Hayl kyng of the Iewes: And the Soldiers wound a crown of thorns, and put on his head. And they did on him a purple garment, and Come unto him, and said: Hail King of the Iewes:
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and they smote him on the face. Pylate went forth againe, and said vnto them:
and they smote him on the face. Pilate went forth again, and said unto them:
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Behold, I bringe him forthe to you, that ye may know, that I fynd nofaute in him.
Behold, I bring him forth to you, that you may know, that I find nofaute in him.
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Then came Iesus forthe, wearinge a croune of thorne, and a robe of purple. And he saieth vnto them: Beholde the man.
Then Come Iesus forth, wearing a crown of thorn, and a robe of purple. And he Saith unto them: Behold the man.
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When the high Priestes therfore and ministers sawe him, they cryed, saying: Crucifye him, Crucifye him. Pilate saithe vnto them: When the high Priests Therefore and Ministers saw him, they cried, saying: Crucify him, Crucify him. Pilate Saith unto them:
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Take ye hym, and crucifi hym, for I fynd no cause in him The Iewes answered hym:
Take you him, and crucifi him, for I find no cause in him The Iewes answered him:
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We haue a law, and by our law he ought to dye, bycause be made hymselfe the sonne of god.
We have a law, and by our law he ought to die, Because be made himself the son of god.
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Whē Pylate hearde that saying, he was the more afrayde, and went agayn into the iudgement hall, and sayth vnto Iesus:
When Pilate heard that saying, he was the more afraid, and went again into the judgement hall, and say unto Iesus:
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Whence arte thou? But Iesus gaue him none answere. Then sayde Pylate vnto him:
Whence art thou? But Iesus gave him none answer. Then said Pilate unto him:
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Speakest thou not vnto me? Knowest thou not that I haue power to crucifye the,
Speakest thou not unto me? Knowest thou not that I have power to crucify thee,
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and haue power to lose the? Iesus answered.
and have power to loose thee? Iesus answered.
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Thou couldest haue no power at all againste me, excepte it were gyuen the from aboue.
Thou Couldst have no power At all against me, except it were given thee from above.
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Therefore hee that delyuered me vnto the, hath the more synne. And from thence forthe, sought Pylate meanes to lose hym, but the Iewes cryed, saying:
Therefore he that Delivered me unto thee, hath the more sin. And from thence forth, sought Pilate means to loose him, but the Iewes cried, saying:
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If thou lette him go, thou art not Cesares friend. For whosoeuer maketh hym selfe a kyng, is agaynst Cesar.
If thou let him go, thou art not Caesars friend. For whosoever makes him self a King, is against Cesar.
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When Pylate heard that sayinge, he brought Iesus forthe, and sate doune to gyue sentence, in a place that is called the Pauemente,
When Pilate herd that saying, he brought Iesus forth, and sat down to gyve sentence, in a place that is called the Pavement,
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but in the Hebrue tonge Gabbatha. It was the preparyng day of the easter, about the syxte hour.
but in the Hebrew tongue Gabbatha. It was the preparing day of the easter, about the Sixth hour.
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And he sayth vnto the Iewes: Behold your kyng. They cryed: Away with hym, away with hym, crucifie him. Pylate saythe vnto them:
And he say unto the Iewes: Behold your King. They cried: Away with him, away with him, crucify him. Pilate say unto them:
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Shal I crucifie your kinge? The highe priestes answered: Wee haue no kynge but Cesar.
Shall I crucify your King? The high Priests answered: we have no King but Cesar.
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Then delyuered hee hym vnto theym, to bee crucified. And they tooke Iesus, and ledde hym awaye. Then Delivered he him unto them, to be Crucified. And they took Iesus, and led him away.
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And hee bare hys crosse, and wente forthe into a place, whiche is called the place of dead mennes sculles,
And he bore his cross, and went forth into a place, which is called the place of dead men's skulls,
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but in Hebrue, Golgatha, where they crucified hym, and two other with hym, one on eyther side, And Iesus in the myddest.
but in Hebrew, Golgotha, where they Crucified him, and two other with him, one on either side, And Iesus in the midst.
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Pylat wrote a title and put it on the crosse. The writing was: Iesus of Nazareth, Kyng of the Iewes. Pilate wrote a title and put it on the cross. The writing was: Iesus of Nazareth, King of the Iewes.
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This title red many of the Iews, for ye place wher Iesus was crucified was nighe to the citye.
This title read many of the Iews, for you place where Iesus was Crucified was High to the City.
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And it was written in Hebrue, Greeke and Latine. Then sayde the hygh priestes of the Iewes to Pylate:
And it was written in Hebrew, Greek and Latin. Then said the high Priests of the Iewes to Pilate:
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Wryte not kynge of the Iewes, but that hee sayd: I am kyng of the Iewes. Pylate answered:
Write not King of the Iewes, but that he said: I am King of the Iewes. Pilate answered:
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What I haue wrytten, that haue I wrytten.
What I have written, that have I written.
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Then the sowldiers, when they had crucified Iesus, tooke hys garmentes and made foure partes, to euery sowdier a part, and also his coate.
Then the Soldiers, when they had Crucified Iesus, took his garments and made foure parts, to every sowdier a part, and also his coat.
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The coate was without seame, wrought vpō throughout. They sayd therfore among themselues: Let vs not deuide it, but cast lottes for it, who shal haue it.
The coat was without seam, wrought upon throughout. They said Therefore among themselves: Let us not divide it, but cast lots for it, who shall have it.
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That ye scripture might bee fulfylled, saiyng: They parted my rayment among them, and for my coate did thei cast lottes.
That you scripture might be fulfilled, saying: They parted my raiment among them, and for my coat did they cast lots.
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And the souldiers did suche thynges in dede.
And the Soldiers did such things in deed.
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There stode by the crosse of Iesus his mother, & his mothers syster, Mary the wyfe of Cleophas, & Mary Magdalen.
There stood by the cross of Iesus his mother, & his mother's sister, Marry the wife of Cleophas, & Marry Magdalen.
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When Iesus therfore sawe his mother, and the disciple standyng whō he loued, he sayth vnto his mother: Woman, beholde thy sonne.
When Iesus Therefore saw his mother, and the disciple standing whom he loved, he say unto his mother: Woman, behold thy son.
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Then sayd he to the disciple: Behold thy mother. And from that houre the disciple toke her for his owne.
Then said he to the disciple: Behold thy mother. And from that hour the disciple took her for his own.
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After these thynges, Iesus knowyng that all thynges were nowe performed, that the scripture might be fulfylled, he sayth: I thyrst.
After these things, Iesus knowing that all things were now performed, that the scripture might be fulfilled, he say: I thirst.
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So there stode a vessel by, ful of vineger.
So there stood a vessel by, full of vinegar.
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Therfore thei fylled a Spunge with vyneger, wound it about with Isope, & put it to his mouth. Therefore they filled a Sponge with vinegar, wound it about with Hysop, & put it to his Mouth.
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Assone as Iesus then receiued of the vineger, he sayd: It is finished, and bowed his head, & gaue vp the ghost. THE EXPOSITION.
As soon as Iesus then received of the vinegar, he said: It is finished, and bowed his head, & gave up the ghost. THE EXPOSITION.
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IN this place againe we see both the hypocrisy of Pylate, and also the malice of the Iewes.
IN this place again we see both the hypocrisy of Pilate, and also the malice of the Iewes.
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For I pray you, what more greuous thyng could they do to Iesu, then to scourge him wt whyppes,
For I pray you, what more grievous thing could they do to Iesu, then to scourge him with whyppes,
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& croune him with thornes, because he named him selfe kyng of the Iewes? Well, it was well done.
& crown him with thorns, Because he nam him self King of the Iewes? Well, it was well done.
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For doubtles suche hypocrysy and blyndnes must nedes be bothe wonderful, and horrible. Pylate himselfe confessed that he found no cause worthy death in him:
For doubtless such hypocrysy and blindness must needs be both wondered, and horrible. Pilate himself confessed that he found no cause worthy death in him:
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& that not ones, but twyse or thryse.
& that not ones, but twice or thrice.
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The Iewes also before this tyme, had seen his miracles, had heard his preachyng, and estemed him as an excellēt Prophet That notwithstādyng, here they gather together & one counselleth with another,
The Iewes also before this time, had seen his Miracles, had herd his preaching, and esteemed him as an excellent Prophet That notwithstanding, Here they gather together & one counselleth with Another,
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yea, and one geueth earnest healpe to another, that at the last they may murther Christe.
yea, and one Giveth earnest help to Another, that At the last they may murder Christ.
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Pylate byddeth the Iewes take and crucifie hym. And the Iewes affirme that hee muste needes suffre.
Pilate biddeth the Iewes take and crucify him. And the Iewes affirm that he must needs suffer.
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Yet to haue some cloke to couer with their enuye and malyce, wherin they were altogither fyered against Christe, they alleadg the cause,
Yet to have Some cloak to cover with their envy and malice, wherein they were altogether fyered against Christ, they allege the cause,
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Bicause (say they) hee hathe made hym selfe the sonne of god.
Because (say they) he hath made him self the son of god.
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What is this, but outwardely to pretende an honest cloke, and inwardely and in the hearte, to be excedyng thyrstye of innocent bloude? But marke wherevnto Pilate is come withe his blindenes.
What is this, but outwardly to pretend an honest cloak, and inwardly and in the heart, to be exceeding thirsty of innocent blood? But mark whereunto Pilate is come with his blindness.
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Bycause Christe answereth not Pylate after his mind & phantasie, he contemneth Christe and presumeth thus to boast and say:
Because Christ Answers not Pilate After his mind & fantasy, he contemneth Christ and Presumeth thus to boast and say:
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Knowest not thou, that I haue power to crucifie the, and I haue power to acquit the? This proude bragge coulde not Christ abide,
Knowest not thou, that I have power to crucify thee, and I have power to acquit thee? This proud brag could not christ abide,
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and therefore hee aunswered him thus: Thou cowldest haue no power against me, except it were giuen the from aboue.
and Therefore he answered him thus: Thou cowldest have no power against me, except it were given thee from above.
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This sentence if it be well considered and loked vpon, and deeply grauen in ye heart, is a very comfortable sentence, especiallye to those that haue receaued the gospell, This sentence if it be well considered and looked upon, and deeply graven in you heart, is a very comfortable sentence, especially to those that have received the gospel,
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and for the gospels sake, dayly looke for blowes.
and for the gospels sake, daily look for blows.
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For whose quarrell is this? 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 whose quarrel is this? Goddess quarrel or ours? If it be God's quarrel, tell me I pray you, is not he able to defend it? Yes truly he is able enough.
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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.
For he hath mightily showed him self able in Pharaoh, in all Egypt, in Herod, and all Tyrants, when they did the uttermost of their tyranny.
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But is he also readye to defende this quarell? Yea doubteles.
But is he also ready to defend this quarrel? Yea doubtless.
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For thus he saith to Abraham I wyll blysse those that blysse the, and I will curse those that curse the. For thus he Says to Abraham I will bliss those that bliss the, and I will curse those that curse thee.
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Suerly he that promised this to Abraham, wil not forsake vs at our necessitie, if so be that we suffre for his names sake,
Surely he that promised this to Abraham, will not forsake us At our necessity, if so be that we suffer for his names sake,
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yea, all our aduersaries can not so muche as hurt our litle fynger, except it be the will of God whiche is in heauē,
yea, all our Adversaries can not so much as hurt our little finger, except it be the will of God which is in heaven,
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as Christ in this place answered Pylate.
as christ in this place answered Pilate.
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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, more then yt canst beare,
Therefore if At any time thou by the good will of God fallen into temptation, know thou, that God is faithful, which will not suffer thee to be tempted, more then that Canst bear,
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but he will wt the temptacion a profite. And diligently note this, firyng it depely in thy memory, that our synnes scourged Christ,
but he will with the temptation a profit. And diligently note this, firing it deeply in thy memory, that our Sins scourged christ,
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and set ye croune of thorne vpon his heade:
and Set you crown of thorn upon his head:
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neither was this only ones done, but yet it is dayly done by vs when we wyl be called christians,
neither was this only ones done, but yet it is daily done by us when we will be called Christians,
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& yet we do no this will, of whō wee beare that moste holy & glorious name.
& yet we do not this will, of whom we bear that most holy & glorious name.
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Secōdarily note, that ye Iewes wyll haue Cesar for their Lord, but they wyl not acknowlege Christ to be their kyng. For thei cry:
Secondarily note, that the Iewes will have Cesar for their Lord, but they will not acknowledge christ to be their King. For they cry:
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away with him, away with him.
away with him, away with him.
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Nowe is not this most ingratitude afore God, yt when he hath sent to them his only begottē sonne, a sauior, whō they so many yeres had loked & trusted for,
Now is not this most ingratitude afore God, that when he hath sent to them his only begotten son, a Saviour, whom they so many Years had looked & trusted for,
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nowe with suche crueltie to cast him frō them? Thei might doubtles haue receiued Christ,
now with such cruelty to cast him from them? They might doubtless have received christ,
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& been deliuered frō sinne, death, deuil & hell, but thei will rather refuse Christ, & serue a forein lorde, & perishe bothe body & soule.
& been Delivered from sin, death, Devil & hell, but they will rather refuse christ, & serve a foreign lord, & perish both body & soul.
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And for this purpose, they more wyllīgly desired to let go a notable murtherer Barrabā, & to pardon him, because of their feastful daies custome, then Christ.
And for this purpose, they more willingly desired to let go a notable murderer Barraban, & to pardon him, Because of their feastful days custom, then christ.
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To this { per } taineth also yt thei sayd to Pylate.
To this { per } taineth also that they said to Pilate.
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Wryte not kyng of the Iewes, but that he sayd, I am king of the Iewes.
Write not King of the Iewes, but that he said, I am King of the Iewes.
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What is this but to refuse Christ, & to cast him from theim? But what is wont to folowe suche cōtempt? Truly this.
What is this but to refuse christ, & to cast him from them? But what is wont to follow such contempt? Truly this.
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That the childrē of the kyngdome be throwen out, and the poore Gentyles bee receyued into their place, as S. Paule also sayth. That the children of the Kingdom be thrown out, and the poor Gentiles be received into their place, as S. Paul also say.
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By their fal, health chaunsed vnto the Gētyles, that he might prouoke them to be zelous after them.
By their fall, health chanced unto the Gentiles, that he might provoke them to be zealous After them.
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For if the fall of them be the riches of the worlde, & the minishyng of them the riches of the heathen,
For if the fallen of them be the riches of the world, & the minishing of them the riches of the heathen,
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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.
how much more should it be so, if they all believed? yet it is done for them that shall be received, that their number may be fulfilled.
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For in the Actes of the Apostles sainct Paule sayeth, that the Gospell and woorde of God, must fyrst bee preached vnto the Iewes:
For in the Acts of the Apostles saint Paul Saith, that the Gospel and word of God, must fyrst be preached unto the Iewes:
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but because they thurst it from theim, and iudged them selues vnworthy eternal life, wee must turne vnto the heathen. but Because they thirst it from them, and judged them selves unworthy Eternal life, we must turn unto the heathen.
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And this punishment is a plage of the soule.
And this punishment is a plague of the soul.
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And this blyndnes haue the Iewes dearely bought, because they persecuted with suche hatred, & suche stubburnes their Messias & kyng promised vnto them,
And this blindness have the Iewes dearly bought, Because they persecuted with such hatred, & such stubbornness their Messias & King promised unto them,
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& so mocked & skorned him, and nayled him vnto a crosse. Besides this, thei escaped not also corporall punishement.
& so mocked & scorned him, and nailed him unto a cross. Beside this, they escaped not also corporal punishment.
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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, For they lost their bodies, honours, all their goods, wife & children, and were banished from their own country, insomuch that unto this day, there liveth no people under the Sun more wretched, forsaken and despised,
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and that for this cause (as I haue sayd) that they would not receiue this Christ, for their king.
and that for this cause (as I have said) that they would not receive this christ, for their King.
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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,
What think you shall chance unto us, if we now in our time, having the word of God so richly among us, we read and hear it daily,
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& yet so yrke and be werye of it, that neither would wee heare it or reade it?
& yet so yrke and be weary of it, that neither would we hear it or read it?
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Surely we be like the Gergesines. For as they desired Christ to depart vnto some other countrey out of their coastes,
Surely we be like the Gergesenes. For as they desired christ to depart unto Some other country out of their coasts,
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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.
so we had much rather that christ should depart into Some other strange country, then we would for his words sake, loose any of our gains, honour or riches.
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Surely God will punishe suche vnthankefulnes in vs, except we be turned & do penance, & other wise dispose our selues towarde the woorde of God.
Surely God will Punish such unthankfulness in us, except we be turned & do penance, & other wise dispose our selves toward the word of God.
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For euen so sayth sainct Paule to the Romaynes:
For even so say saint Paul to the Romans:
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If God spared not the natural braunches, take heede, leste it come to passe, that he spare not thee.
If God spared not the natural branches, take heed, lest it come to pass, that he spare not thee.
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Thyrdly, considre here & reuolue in mynde with what wrath, wodnes and furour, the Iewes drewe Christ out of the citie,
Thirdly, Consider Here & revolve in mind with what wrath, wodnes and Furor, the Iewes drew christ out of the City,
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& hanged him vpon the crosse & that not at aduenture, but of set purpose, betwene two theues and murtherers,
& hanged him upon the cross & that not At adventure, but of Set purpose, between two thieves and murderers,
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as the worste and one that had most greuously offēded in like cryme with them.
as the worst and one that had most grievously offended in like crime with them.
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When thou cōsiderest thy selfe, and reuoluest this in thy mynde, knowe thou, that thou must not so muche consider the malice of the Iewes,
When thou Considerest thy self, and reuoluest this in thy mind, know thou, that thou must not so much Consider the malice of the Iewes,
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as thine owne most greuous synnes.
as thine own most grievous Sins.
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And this lesson must yu learne in this most dispised and villaynous death, that God is an extreme enemye vnto synne. And this Lesson must thou Learn in this most despised and villainous death, that God is an extreme enemy unto sin.
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For is he not moste highly displeased with it, & is an vtter enemye vnto it,
For is he not most highly displeased with it, & is an utter enemy unto it,
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when he would receiue none other satisfaction for it, but the death of his only begottē sonne? Thoughe nothyng els were,
when he would receive none other satisfaction for it, but the death of his only begotten son? Though nothing Else were,
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yet verely this should ouerthrowe our consciences, that we might learne to knowe our sinnes and viciate nature,
yet verily this should overthrown our Consciences, that we might Learn to know our Sins and viciate nature,
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and to seke with heartie intercessiō, yea with teares, the clemency and mercy of Christ.
and to seek with hearty Intercession, yea with tears, the clemency and mercy of christ.
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For certainely those do farre sorer torment Christ, that wilbe called christians, & yet consider not why Christe would dye for theyr synnes, For Certainly those do Far Sorer torment christ, that will called Christians, & yet Consider not why Christ would die for their Sins,
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then did the blynde Iewes that crucifyed him.
then did the blind Iewes that Crucified him.
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For if the Iewes had knowen him (sayth S. Paule) they would in no wise haue crucified the Lord of glorye.
For if the Iewes had known him (say S. Paul) they would in no wise have Crucified the Lord of glory.
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But when do wee acknowlege oure synnes? When do we apprehend ye 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 frōm him, whiche he hath so dearely bought that it can not be expressed, But when do we acknowledge our Sins? When do we apprehend you merit of christ by faith? Where is our thankfulness for those so many and so great unspeakable benefits? Yea, we Dare pluck this Christ's glory fromm him, which he hath so dearly bought that it can not be expressed,
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and we seke newe waies, whiche we also prescribe vnto righteousnes & eternal helth, as al iusticiariers do, whiche are persuaded in cōscience, that they may by their owne righteousnes and vertues, worthily deserue no lesse then heauē it self, & eternal saluacion.
and we seek new ways, which we also prescribe unto righteousness & Eternal health, as all iusticiariers do, which Are persuaded in conscience, that they may by their own righteousness and Virtues, worthily deserve no less then heaven it self, & Eternal salvation.
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But certifie, if we by our owne workes, and our owne powers might obtayn helth and eternal life,
But certify, if we by our own works, and our own Powers might obtain health and Eternal life,
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then it must nedes folowe, that Christ suffered suche vexacion & greuous paynes, yea & offered himselfe vnto so horrible a death & passion,
then it must needs follow, that christ suffered such vexation & grievous pains, yea & offered himself unto so horrible a death & passion,
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but vainly for his pleasure and phantasy, euen as S. Paule saith: If rightwisenes came by ye law, then is Christ dead in vain.
but vainly for his pleasure and phantasy, even as S. Paul Says: If rightwiseness Come by you law, then is christ dead in vain.
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Wherfore, if thou wylt bee thankeful vnto Christ for his passion & death, consider it well,
Wherefore, if thou wilt be thankful unto christ for his passion & death, Consider it well,
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and knowlege yt thy synnes haue geuen hym those woundes in his body, and that for them he suffered that most painful passiō.
and knowledge that thy Sins have given him those wounds in his body, and that for them he suffered that most painful passion.
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Then pray vnto him, that it will please him to geue thee ye merite of his passiō vnto thy profite.
Then pray unto him, that it will please him to give thee the merit of his passion unto thy profit.
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For if yu do this with true fayth, then wyll he forgeue the thy synnes, & washe away all thyne iniquities, in his owne bloud.
For if thou do this with true faith, then will he forgive the thy Sins, & wash away all thine iniquities, in his own blood.
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Of this there is no doubt, for he him selfe sayth in ye gospel of sainct Ihon:
Of this there is no doubt, for he him self say in you gospel of saint John:
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As Moses exalted the serpent in wildernes, so must the sonne of man be exalted, that euery mā that beleueth in him shal not perishe, but shal haue life eternal. As Moses exalted the serpent in Wilderness, so must the son of man be exalted, that every man that Believeth in him shall not perish, but shall have life Eternal.
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And this is confirmed by all places throughout all the scripture, that spake of the passion of Christ,
And this is confirmed by all places throughout all the scripture, that spoke of the passion of christ,
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as is this sentēce of S. Paule to the Rommaynes: Christe dyed for our synnes, & hath risen again for our iustificacion.
as is this sentence of S. Paul to the Romans: Christ died for our Sins, & hath risen again for our justification.
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And without doubt, 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,
And without doubt, whosoever suffers this article of the death and passion of christ, & of his blessed blood shedding to be taken from him, needs must that man At the hour of death (when his conscience shall have that great conflict with sin) despair,
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yea thoughe he had in one heape gathered together the merites of all sainctes that euer were since the beginnyng of ye worlde.
yea though he had in one heap gathered together the merits of all Saints that ever were since the beginning of the world.
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For in this matter that pertayneth to remission of synne, iustificacion, and eternal health, it is not required to worke, but to beleue.
For in this matter that pertaineth to remission of sin, justification, and Eternal health, it is not required to work, but to believe.
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Obserue also and note diligently, that the Euangelistes describyng the passion of Christ, howe the Iewes entreated him, thei many tymes haue respect vnto the scripture, which shewed before ye selfe same thinges, the which scripture thei also alege,
Observe also and note diligently, that the Evangelists describing the passion of christ, how the Iewes entreated him, they many times have respect unto the scripture, which showed before you self same things, the which scripture they also allege,
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as in this place, where thei shewe howe he was crucified betwene ii. theues:
as in this place, where they show how he was Crucified between ii. thieves:
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Also howee the souldiers cast lotte for his garmentes &c. Neither do they this for any other purpose,
Also howee the Soldiers cast lot for his garments etc. Neither do they this for any other purpose,
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but to admonishe vs to direct our eyes vnto the scriptures, and euer more in matter appertainyng vnto saluacion, to waygh them,
but to admonish us to Direct our eyes unto the Scriptures, and ever more in matter aPPERTAINING unto salvation, to weigh them,
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& direct oure iudgement, accordyng to the same.
& Direct our judgement, according to the same.
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Fourthly, Christ hangyng vpon the crosse, doth excedyngly set furth that his moste heartie loue toward vs, in this, that he cōmendeth his most derely beloued mother to the Apostle Ihon,
Fourthly, christ hanging upon the cross, does exceedingly Set forth that his most hearty love towards us, in this, that he commends his most dearly Beloved mother to the Apostle John,
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& againe Ihō vnto his mother, that he might be to her as a defender and comfortable patrone, in that her extreme necessite and trouble.
& again Ihō unto his mother, that he might be to her as a defender and comfortable patron, in that her extreme necessity and trouble.
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For as he nowe is careful for his mother & prouideth for her, euen so is he careful and prouideth for al that loue his name, receiue his gospel,
For as he now is careful for his mother & Provideth for her, even so is he careful and Provideth for all that love his name, receive his gospel,
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and through faith repose it in their heartes, and so furthermore shewe it furth of theyr heartes, doyng the workes of it through loue.
and through faith repose it in their hearts, and so furthermore show it forth of their hearts, doing the works of it through love.
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And that we might ascertainly chalenge to our selues suche clemency and goodnes in Christ, therefore he sayth in another place:
And that we might ascertainly challenge to our selves such clemency and Goodness in christ, Therefore he say in Another place:
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Who is my mother, or who are my brethren? Truely, whosoeuer dothe the wylle of my father that is in heauē, he is my brother and syster, and mother.
Who is my mother, or who Are my brothers? Truly, whosoever doth the will of my father that is in heaven, he is my brother and sister, and mother.
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By these woordes thou mayest well perceyue that Christ wyll take thee for his brother, syster, By these words thou Mayest well perceive that christ will take thee for his brother, sister,
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yea, and for his mother also, & wyl euen so acknowlege thee, if thou beleue in him,
yea, and for his mother also, & will even so acknowledge thee, if thou believe in him,
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and not onely will he defende and surely kepe thee in this life, but also he wyll conserue the into eternal life.
and not only will he defend and surely keep thee in this life, but also he will conserve thee into Eternal life.
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Only let this be thy heartie study to do the will of his father that is in heauen.
Only let this be thy hearty study to do the will of his father that is in heaven.
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But what calleth he the wyll of his father? This is the will of him that hath sēt me, euen the fathers, that euery man that seeth the sōne and beleueth in him, should haue life eternal,
But what calls he the will of his father? This is the will of him that hath sent me, even the Father's, that every man that sees the son and Believeth in him, should have life Eternal,
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and I wyl againe rayse him in the last day.
and I will again raise him in the last day.
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In this place he playnly & euidently sayth, that he that beleueth in him, doth the wyll of his father.
In this place he plainly & evidently say, that he that Believeth in him, does the will of his father.
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And truely, it is very necessary for vs, earnestly to considre those examples, that sheweth what mynde Christe beareth vnto vs. For the tyme wyll come,
And truly, it is very necessary for us, earnestly to Consider those Examples, that shows what mind Christ bears unto us For the time will come,
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yea, it is all ready at hand, that these places of scripture shall do vs excedyng muche good,
yea, it is all ready At hand, that these places of scripture shall do us exceeding much good,
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and singularly comforte vs in all oure necessitee and troubles.
and singularly Comfort us in all our necessity and Troubles.
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But if persecucion fynde me here vnarmed, sure it is, that I shal not cōtinue constant,
But if persecution find me Here unarmed, sure it is, that I shall not continue constant,
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but sodenly forgette God, and seeke helpe and cōforte at creatures.
but suddenly forget God, and seek help and Comfort At creatures.
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And what shal then chaunce to me? Truly this, that for mine vnthākefulnes, God wyll forsake me,
And what shall then chance to me? Truly this, that for mine unthankfulness, God will forsake me,
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and because I am not armed with his worde, therfore wyll he withdrawe his hand from me,
and Because I am not armed with his word, Therefore will he withdraw his hand from me,
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and forsake me, so that I shal fal into destruction, and for euer perishe, bothe in body and soule.
and forsake me, so that I shall fall into destruction, and for ever perish, both in body and soul.
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Fyftly, we see that Christe when he nowe knewe that al thynges were finished, and he had tasted the vyneger, and had sayd: It is ended.
Fifthly, we see that Christ when he now knew that all things were finished, and he had tasted the vinegar, and had said: It is ended.
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He bowed his head & gaue vp the spirit, That he cryed:
He bowed his head & gave up the Spirit, That he cried:
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I thrust, and by and by vyneger is geuen him to drynke, it was done for this cause, that we should beleue (seyng that all thynges done in this passion agree so wel with the scriture) that this mā without doubt, is the same Christe, whom the holy fathers haue so long tyme before wayted for.
I thrust, and by and by vinegar is given him to drink, it was done for this cause, that we should believe (sing that all things done in this passion agree so well with the scripture) that this man without doubt, is the same Christ, whom the holy Father's have so long time before waited for.
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And that before he dyed, he cryed: It is ended.
And that before he died, he cried: It is ended.
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This is so excellent a worde and so precious, that not onely it is be grauē in oure heartes by fayth,
This is so excellent a word and so precious, that not only it is be graved in our hearts by faith,
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but also bee in all places written, euen with letters of golde before our eyes. Wyll you knowe why? Herken.
but also be in all places written, even with letters of gold before our eyes. Wyll you know why? Harken.
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We were by nature the children of wrath & condempnacion, so burthened in synne & vnfaythfulnes, that wee should perpetually haue perished,
We were by nature the children of wrath & condemnation, so burdened in sin & unfaithfulness, that we should perpetually have perished,
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if wee had not been succoured and helped. Therfore onely this Iesus Christe our Lorde assisted vs with his helpe and comforte.
if we had not been succored and helped. Therefore only this Iesus Christ our Lord assisted us with his help and Comfort.
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And bicause afore the heauēly father, we could find no fauour or grace, without oblation and sacrifice,
And Because afore the heavenly father, we could find no favour or grace, without oblation and sacrifice,
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therfore Christ offered him selfe vpon the crosse for vs, & reconciled his father with his owne blud,
Therefore christ offered him self upon the cross for us, & reconciled his father with his own blood,
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and obtained of him for vs, fauour & forgiuenes, righteousnes, and eternall life. as the epistle to the Hebrues, saith:
and obtained of him for us, favour & forgiveness, righteousness, and Eternal life. as the epistle to the Hebrews, Says:
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With one offering, hath he made perfect for euer, those that are sanctified.
With one offering, hath he made perfect for ever, those that Are sanctified.
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I besech you, what could we more desier, or what greater benefites may be done vnto vs? Sin is conquered, death is conquered, the diuel & hel are conquered,
I beseech you, what could we more desire, or what greater benefits may be done unto us? since is conquered, death is conquered, the Devil & hell Are conquered,
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so that we may now freely sai: Death is swalowed into victory.
so that we may now freely sai: Death is swallowed into victory.
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Death wher is thy sting? Hel wher is thy victory? But thankes to god, that hath gyuen vs the victory, by our lord Iesus Christ.
Death where is thy sting? Hell where is thy victory? But thanks to god, that hath given us the victory, by our lord Iesus christ.
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This now is our dueti, that we remembre to giue to Christ only this his glory & honor, This now is our dueti, that we Remember to give to christ only this his glory & honour,
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& to knowledg him for our high Byshop, which offered him self for vs, and so by his passion and death, finished and brought to perfecte ende, all our saluacion.
& to knowledge him for our high Bishop, which offered him self for us, and so by his passion and death, finished and brought to perfect end, all our salvation.
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For if we nowe giue to hym this his honor as our duty is, and stedfastly beleue that al this that was done, was done altogither for vs and for our saluacion, douteles we shall so haue it, that this his merite shall not be taken as vaine or frustrate,
For if we now give to him this his honour as our duty is, and steadfastly believe that all this that was done, was done altogether for us and for our salvation, doubtless we shall so have it, that this his merit shall not be taken as vain or frustrate,
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but of most greatest strength & efficacy for vs. On the other party, if we wyl not giue vnto him this his glorye,
but of most greatest strength & efficacy for us On the other party, if we will not give unto him this his glory,
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but rather wyll ascribe to our owne deseruinge, merites and workes, that thing, which cost him that so great and inestimable price, that is, the effusion and sheding of his moste precious and holy bloud,
but rather will ascribe to our own deserving, merits and works, that thing, which cost him that so great and inestimable price, that is, the effusion and shedding of his most precious and holy blood,
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then truly we make our selues vnworthy to haue this passiō and inerite of Christ, gyuen vnto vs:
then truly we make our selves unworthy to have this passion and inerite of christ, given unto us:
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neither are we lyke (except we repent) to haue ony other fauoure at Christes iudgement,
neither Are we like (except we Repent) to have only other favour At Christ's judgement,
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then the Iewes that crucified him.
then the Iewes that Crucified him.
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The whiche thing, the almighty god kepe farre from vs, for his greate mercy and goodnes, thorow the merites of Iesus Christe our Lorde. Amen.
The which thing, the almighty god keep Far from us, for his great mercy and Goodness, thorough the merits of Iesus Christ our Lord. Amen.
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The syxte sermon on the Passion Ioh. xix.
The Sixth sermon on the Passion John xix.
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THe Iewes therefore bycause it was the preparyng day of the Sabboth, that the bodyes shoulde not remaine on the crosse on the Sabboth daye (for the Sabboth day was an hyghe day) besought Pylate that their legges might ve broken,
THe Iewes Therefore Because it was the preparing day of the Sabbath, that the bodies should not remain on the cross on the Sabbath day (for the Sabbath day was an high day) besought Pilate that their legs might we broken,
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& that they myght be taken doune.
& that they might be taken down.
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Then came the souldiers, and brake the legges of the fyrste, and of the other whiche was crucyfyed with hym.
Then Come the Soldiers, and brake the legs of the First, and of the other which was Crucified with him.
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But when they came to Iesus, and sawe that he was deade already, they brake not his legges,
But when they Come to Iesus, and saw that he was dead already, they brake not his legs,
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but one of the sowldiers wyth a speare, thruste hym into the syde, & forth with came therout bloude and water.
but one of the Soldiers with a spear, thrust him into the side, & forth with Come therout blood and water.
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And he that sawe it, bare record, and his record is true. And he knoweth that he sayth true. that ye myght beleue also.
And he that saw it, bore record, and his record is true. And he Knoweth that he say true. that you might believe also.
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For these thynges were done, that the scripture myghte be fulfilled. Ye shall not break one bone of hym. And agayn another scripture sayeth:
For these things were done, that the scripture might be fulfilled. You shall not break one bone of him. And again Another scripture Saith:
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They shall looke on hym whome they pearsed. They shall look on him whom they pierced.
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After this, Ioseph of Aramathia (whych was a disciple of Iesus, but secretly for fear of the Iewes) besought Pylat, that he myght take doune the body of Iesus. And Pylate gaue him licence. After this, Ioseph of Arimathea (which was a disciple of Iesus, but secretly for Fear of the Iewes) besought Pilate, that he might take down the body of Iesus. And Pilate gave him licence.
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He came therfore and toke the body of Iesus, and ther came also Nicodemus, (whiche at the beginninge came to Iesus by nyght) and brought of Myrre and Aloes myngeled togither, about an hundreth pound wayght.
He Come Therefore and took the body of Iesus, and there Come also Nicodemus, (which At the begin Come to Iesus by night) and brought of Myrrh and Aloes myngeled together, about an Hundredth pound weight.
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Then toke they the body of Iesus, and wounde it with linnen clothes with the odoures,
Then took they the body of Iesus, and wound it with linen clothes with the odours,
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as the maner of the Iewes is to bury.
as the manner of the Iewes is to bury.
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And in the place where he was crucified, there was a garden, and in the garden a newe sepulchre, wherein was neuer manne layde.
And in the place where he was Crucified, there was a garden, and in the garden a new Sepulchre, wherein was never man laid.
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There layde they Iesus therfore, because of the preparyng of the Sabboth of the Iewes, for the sepulchre was nye at hand. THE EXPOSITION.
There laid they Iesus Therefore, Because of the preparing of the Sabbath of the Iewes, for the Sepulchre was High At hand. THE EXPOSITION.
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WE haue treated dearely beloued, in these former sermons, very plainly vpon the prisonment or bindyg, scourgyng, spittyng vpon, derision or scornyng,
WE have treated dearly Beloved, in these former Sermons, very plainly upon the prisonment or bindyg, scourging, spitting upon, derision or scorning,
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& lastly the very death of oure Lord Iesus Christ, and accordyng to these articles we haue diligently put in your memory, that ye very chiefe and principal cause why Christ should suffre this, was our synnes.
& lastly the very death of our Lord Iesus christ, and according to these Articles we have diligently put in your memory, that you very chief and principal cause why christ should suffer this, was our Sins.
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Furthermore we haue declared vnto you what vtilitee and profite commeth by this passion vnto those that by fayth apprehend it, acknowledgyng theyr sinnes,
Furthermore we have declared unto you what utility and profit comes by this passion unto those that by faith apprehend it, acknowledging their Sins,
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and beyng for the same confounded, for feare in their consciences, that is to say, they obtayne forgeuens of synnes, accordyng as blessed S. Peter testifyeth saiyng:
and being for the same confounded, for Fear in their Consciences, that is to say, they obtain forgeuens of Sins, according as blessed S. Peter Testifieth saying:
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Christ ones suffered for oure synnes, the righteous for the vnrighteous, and to bryng vs to God he was mortified in the fleshe, but quickened in the spitite. christ ones suffered for our Sins, the righteous for the unrighteous, and to bring us to God he was mortified in the Flesh, but quickened in the spitite.
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And nowe foloweth what was done after his death, before he was buryed. The Euangelist writeth thus.
And now Followeth what was done After his death, before he was buried. The Evangelist Writeth thus.
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Then ye Iewes because it was the preparyng day, besought Pylate, that the legges of those that wer crucifyed might be broken,
Then you Iewes Because it was the preparing day, besought Pilate, that the legs of those that were Crucified might be broken,
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and that they might be taken doune, and Pylate agreed to their peticion, and permitted it.
and that they might be taken down, and Pilate agreed to their petition, and permitted it.
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But was it so done in dede? They broke ye theues legged, but not Christes.
But was it so done in deed? They broke you thieves legged, but not Christ's.
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And this was done, that the scripture shuld be fulfylled (as ye Euangelist allegeth) whiche sayeth:
And this was done, that the scripture should be fulfilled (as you Evangelist allegeth) which Saith:
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You shall not breake a bone of him. And again an other scripture said: They shall see him, whom they haue pearsed.
You shall not break a bone of him. And again an other scripture said: They shall see him, whom they have pierced.
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But what lessons haue we in this History? First we must here marke and learn, that the aduersaries of Christ, could procede no further in their malice and furor against him, thē was permited them of God.
But what Lessons have we in this History? First we must Here mark and Learn, that the Adversaries of christ, could proceed no further in their malice and Furor against him, them was permitted them of God.
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And although Christ before was come into that angwyshe and necessitye, that he cryed:
And although christ before was come into that angwyshe and necessity, that he cried:
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My god, My god, wherfore hast thou forsaken me? yet euen then the heauēly father toke the care and custodi of him,
My god, My god, Wherefore hast thou forsaken me? yet even then the heavenly father took the care and Custodi of him,
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so that nothīg might chaūce vnto him, but yt which before was cōprehended in the scriptures, & testified of him.
so that nothing might chance unto him, but that which before was comprehended in the Scriptures, & testified of him.
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And as in this place he tooke the care for his son, and so defēded him, that his bones wer not broken,
And as in this place he took the care for his son, and so defended him, that his bones were not broken,
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euen so wil he mercifully conserue and keep al that beleue, that receiue the word of his son Iesu Christ,
even so will he mercifully conserve and keep all that believe, that receive the word of his son Iesu christ,
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and continue in it vnto the ende, so that nothynge may be able to chaunce vnto them,
and continue in it unto the end, so that nothing may be able to chance unto them,
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but only that, which is the good wil of god, as we haue an example in Dauid, whome god suffered for a time to be persecuted, yea and banished of Saul:
but only that, which is the good will of god, as we have an Exampl in David, whom god suffered for a time to be persecuted, yea and banished of Saul:
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yet at the laste he made hym king, and brought him to honor. Also take insample of Iob, in whome god apointed Sathan, bothe the tyme, and measure,
yet At the laste he made him King, and brought him to honour. Also take insample of Job, in whom god appointed Sathan, both the time, and measure,
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how farre he shuld tempt goddes seruant.
how Far he should tempt God's servant.
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Truth it is, the world may take away our liues, if god wil so permit them but the eternall lyfe, whiche onlye is obtayned by Christ, that can no man take from vs. We also learn in this place of this history, that seyng the wordes spoken of the paschall lambe in the seconde booke of Moyses, ar here by the euangelist applied and referred vnto Christ.
Truth it is, the world may take away our lives, if god will so permit them but the Eternal life, which only is obtained by christ, that can no man take from us We also Learn in this place of this history, that sing the words spoken of the paschal lamb in the seconde book of Moses, Are Here by the evangelist applied and referred unto christ.
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In this (I saye) we learne, that Christe is therfore the true paschal lambe, signified by that lambe in the old testament and now offered vppon the crosse for our sinnes, by cause all that beleue in him shall not perishe,
In this (I say) we Learn, that Christ is Therefore the true paschal lamb, signified by that lamb in the old Testament and now offered upon the cross for our Sins, by cause all that believe in him shall not perish,
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nor be ashamed, but shal haue lyfe euerlasting. Doubtles this knewe S. Iohn, when he saide:
nor be ashamed, but shall have life everlasting. Doubtless this knew S. John, when he said:
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Beholde the lambe of god, which taketh away the sinnes of the worlde. And Paule also, called Christe the paschall lambe, sayinge after this manner: Behold the lamb of god, which Takes away the Sins of the world. And Paul also, called Christ the paschal lamb, saying After this manner:
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Our Paschall Christe, is offered vp for vs. Therfore let vs kepe our feaste, not in olde leuen, Our Paschal Christ, is offered up for us Therefore let us keep our feast, not in old Leven,
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nor in leuen of malice & wickednes, but in vnleuened bread, that is purenes and truthe.
nor in Leven of malice & wickedness, but in unleavened bred, that is pureness and truth.
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Now to cleaue to this true paschal lamb (whose bones according to the scripture wer not broken) and by fayth to be planted in him, bringeth a farre other holynes then any the Iews had, which sought it in extreme outwarde thinges, that is, it bringeth holynes of the hearte, whiche consysteth in spirite, faith and truth. Secondarily, the Euangelist saithe: Now to cleave to this true paschal lamb (whose bones according to the scripture were not broken) and by faith to be planted in him, brings a Far other holiness then any the Iews had, which sought it in extreme outward things, that is, it brings holiness of the heart, which Consisteth in Spirit, faith and truth. Secondarily, the Evangelist Saith:
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that one of the souldiers opened with a spere Christes syde, & by and by, ther ran forth bloud and water.
that one of the Soldiers opened with a spear Christ's side, & by and by, there ran forth blood and water.
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And furthermore, though he saith, he himself saw it, yet bringeth he againe the scripture, that ther might bee a more sure testimony out of the prophete Zacharye, whiche saith:
And furthermore, though he Says, he himself saw it, yet brings he again the scripture, that there might be a more sure testimony out of the Prophet Zacharye, which Says:
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They shall see into whom they thrust their spear.
They shall see into whom they thrust their spear.
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Now is this a sure testimony ful of cōfort, especially vnto vs, & taketh away al doubtes from our hartes, as if infidelity shuld think.
Now is this a sure testimony full of Comfort, especially unto us, & Takes away all doubts from our hearts, as if infidelity should think.
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Christ is not our redemer, hee is not verye god. &c. These blasphemers (I saye) are put away,
christ is not our redeemer, he is not very god. etc. These blasphemers (I say) Are put away,
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for why, we see that all thinge that is doone here in the passion of Christ is consonant & agreable with the scripture.
for why, we see that all thing that is done Here in the passion of christ is consonant & agreeable with the scripture.
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And what signifieth it, ye there stremeth out bloud & water, frō the side of Christ? By ye blud Christ wold shew vnto vs, that remission and forgiuenes of sinnes, shuld euermore continue in his Church,
And what signifies it, you there stremeth out blood & water, from the side of christ? By you blood christ would show unto us, that remission and forgiveness of Sins, should evermore continue in his Church,
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as wtout doubt it was obtained thorow ye same his most precious blud.
as without doubt it was obtained thorough you same his most precious blood.
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But for whō was it obtained? Suerly for those, that come to it bi knowledgīg of their sins, and by faith.
But for whom was it obtained? Surely for those, that come to it by knowledging of their Sins, and by faith.
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But to the vnbeleuer this most precious treasure may not be propounded, nor the thinge that is holy, may not be cast before him,
But to the unbeliever this most precious treasure may not be propounded, nor the thing that is holy, may not be cast before him,
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but only must it be communicate to those, that despair of their owne workes and strengthes,
but only must it be communicate to those, that despair of their own works and strength's,
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& that knowledg, that they need the help and comfort of Christ.
& that knowledge, that they need the help and Comfort of christ.
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Therfore also we confesse in our Crede, that ther is forgiuenes of sins, which we must needs beleue. Therefore also we confess in our Crede, that there is forgiveness of Sins, which we must needs believe.
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Now if we obtain remission of sinnes by ye sheding of the blud of Christ,
Now if we obtain remission of Sins by you shedding of the blood of christ,
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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, not that good works ought not to be doone,
as the blood flowing from his side Testifieth, where is then the bragging of our works? where Are our merits? They Are shut out & excluded by the death & passion of christ, not that good works ought not to be done,
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but yt they may not be ioyned with iustification, which onli cometh by faith.
but that they may not be joined with justification, which only comes by faith.
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We muste in this behalfe giue Christe his own honor wholy & perfectly, & apprehend his merite by faith,
We must in this behalf give Christ his own honour wholly & perfectly, & apprehend his merit by faith,
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& so shall it come to passe, that neyther synne, nor death, nor dyuel nor hel shal hurte the.
& so shall it come to pass, that neither sin, nor death, nor Devil nor hell shall hurt thee.
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And those good workes ye 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.
And those good works you faith does, as in deed it ought to do good works, take them as fruits of faith, whereby the faith and sure trust of our hearts towards god is declared.
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In like maner, the water that flowed frō Christs syde declareth, that Christe after his resurreccion, would send his holy spirit,
In like manner, the water that flowed from Christ side Declareth, that Christ After his resurrection, would send his holy Spirit,
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& that water of life, wher with it is nedeful that the heartes of all the elect be purifyed.
& that water of life, where with it is needful that the hearts of all the elect be purified.
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And of this water dyd all the Prophetes prophecye, especially Esaias, when he sayd: I wyll power water vpō the thyrsty, & streames vpō the dry ground.
And of this water did all the prophets prophecy, especially Isaiah, when he said: I will power water upon the thirsty, & streams upon the dry ground.
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I will power my spirit vpō thy seede, & my blessyng vpon thy braunche, and they shall spryng, burgenyng among the herbes,
I will power my Spirit upon thy seed, & my blessing upon thy branch, and they shall spring, burgeoning among the herbs,
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as the salowes that grewe by the syde of the ryuer. Accordyng to this, Christ also crieth in the gospel of S. Ihon:
as the salowes that grew by the side of the river. According to this, christ also cries in the gospel of S. John:
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Who so thursteth, let him come to me & drynke:
Who so thursteth, let him come to me & drink:
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He that beleueth on me, as ye scripture sayth, stremes of water of life shall flowe out frō his belly. He that Believeth on me, as you scripture say, streams of water of life shall flow out from his belly.
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And the Euāgelist himself expoūdeth this, shewyng yt it is ment of the holy gost, for he sayth:
And the Euāgelist himself expoundeth this, show that it is meant of the holy ghost, for he say:
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This spake Iesus of ye spirit which those yt beleue in him, should receiue.
This spoke Iesus of the Spirit which those that believe in him, should receive.
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He then that hath by theffusion of his most precious bloud, obtayned for vs remission of all our synnes, He then that hath by theffusion of his most precious blood, obtained for us remission of all our Sins,
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& deliuered vs frō eternal death, & reconciled vs into the fauor of god his father,
& Delivered us from Eternal death, & reconciled us into the favour of god his father,
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& that wtout any of our merites or deseruinges, & also hath promised to sēd his holy ghost, whiche maye leede our heartes into the knowledge & fayth of God, thynke you he dothe not very heartely loue vs,
& that without any of our merits or deservings, & also hath promised to send his holy ghost, which may leede our hearts into the knowledge & faith of God, think you he doth not very heartily love us,
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& would our welfare? Nowe seyng yt 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 mē foūd (the more pitie it is) that ascribe more to their own merites,
& would our welfare? Now sing that he thus heartily willeth our welfare, why should we not believe in him? why should we not acknowledge this so great love? Yet Are there men found (the more pity it is) that ascribe more to their own merits,
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then to Christ, and therfore they cannot be thākeful, whō doubtles at that day, Christ shal therfore punishe, according to their owne deseruynges.
then to christ, and Therefore they cannot be thankful, whom doubtless At that day, christ shall Therefore Punish, according to their own deservings.
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Thirdly, we haue here described, who they were that buried Christ, & with what reuerence his dead body was brought vnto the earth.
Thirdly, we have Here described, who they were that buried christ, & with what Reverence his dead body was brought unto the earth.
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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, scant by night.
some man perchance would marvel, that Ioseph & Nicodemus now Dare ask of Pilate the dead body of Iesu, which yet when Iesus lived, they durst not come At him, scant by night.
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But nowe the frutes and vtility of Christes passion, somwhat openeth it self, she winge what shulde ensue the passion and deathe of Christ,
But now the fruits and utility of Christ's passion, somewhat Openeth it self, she wing what should ensue the passion and death of christ,
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when a litle and a litle, it comech to mennes knowledg, both what manner a man Christ is,
when a little and a little, it comech to men's knowledge, both what manner a man christ is,
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and also how innocently and vndeseruedly he was persecuted by the Iewes, & condemned vnto the crosse.
and also how innocently and undeservedly he was persecuted by the Iewes, & condemned unto the cross.
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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.
And these two doubtless Come After the true knowledge of god and his son Iesu christ, which now so manifestly do this humanity unto christ, contemned and Crucified, having no respect that he was so hated of the Iewes.
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For that they here do, it cometh of an imperfecte faith, for they were yet far from the perfection that Paul speaketh of, saying:
For that they Here do, it comes of an imperfect faith, for they were yet Far from the perfection that Paul speaks of, saying:
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I am not ashamed of the gospel of Christ, for it is the power of god vnto saluacion, to euery man that beleueth.
I am not ashamed of the gospel of christ, for it is the power of god unto salvation, to every man that Believeth.
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But that they exhibited to Christ such reuerence & honor, that thei take him doune from the crosse,
But that they exhibited to christ such Reverence & honour, that they take him down from the cross,
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and enbalmed hym with Myrre and Aloe, & with such spice they winde vp his body,
and embalmed him with Myrrh and Aloe, & with such spice they wind up his body,
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& laye it gloriously in the sepulture, it is an humane and gentle affection, done according to the custome of the Iewes.
& say it gloriously in the sepulture, it is an humane and gentle affection, done according to the custom of the Iewes.
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And here note, howe the deathe and sepulture of Christe is esteemed afore the worlde, bothe his death and buriall are ignominious and shamefull. And Here note, how the death and sepulture of Christ is esteemed afore the world, both his death and burial Are ignominious and shameful.
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For it is written in the lawe: He is accursed that hāgeth vpon a tree:
For it is written in the law: He is accursed that hangs upon a tree:
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Besydes this, the blynde Iewes had none other opinion of Christ, neither by his life nor in his death,
Besides this, the blind Iewes had none other opinion of christ, neither by his life nor in his death,
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as it is euident vnto this day.
as it is evident unto this day.
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But before God, this death & buryall is honest and precious, as also it is estemed amōg al that beleue, whiche know assuredly, that by that dispised death, the beleuers are delyuered from synne, death, deuil and hel.
But before God, this death & burial is honest and precious, as also it is esteemed among all that believe, which know assuredly, that by that despised death, the believers Are Delivered from sin, death, Devil and hell.
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Doth not S. Paule say often tyme:
Does not S. Paul say often time:
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I haue knowen no man but Christ, and euen the same that was crucifyed? And this is an vndoubted trueth, take awaye this contemptible death and buryal of Christ, I have known no man but christ, and even the same that was Crucified? And this is an undoubted truth, take away this contemptible death and burial of christ,
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and you shal perceyue, that all men must be compelled to dispayre and to fall into the daunger of the deuil.
and you shall perceive, that all men must be compelled to despair and to fallen into the danger of the Devil.
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On the other part, set before your eyes the passion, death and buryal of Christ, apprehendyng them by true fayth,
On the other part, Set before your eyes the passion, death and burial of christ, apprehending them by true faith,
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as most precious iewels & deuine treasures, done for thee, and thou shalt fynd thy cōscience able to resyst against all the assaultes of Sathan, and also of synne.
as most precious Jewels & divine treasures, done for thee, and thou shalt find thy conscience able to resist against all the assaults of Sathan, and also of sin.
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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, and after agayne ryse through fayth with him.
And as Ioseph and Nicodemus, by faith showed this humanity unto christ, so endeavour thy self by faith, that unto sin thou may be dead & buried with christ, and After again rise through faith with him.
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For surely this pleaseth Christ, and is necessary, and very profytable vnto thy saluacion.
For surely this Pleases christ, and is necessary, and very profitable unto thy salvation.
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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.
Fourthly, we see how contemptuously Pilate Delivereth christ to be buried, forcing not for him, nothing regarding that he should rise again the Third day.
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In this mynde are al the enemyes of the gospel and truth of God. In this mind Are all the enemies of the gospel and truth of God.
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When they haue slayne ye ministers of the worde, then they thynke all thyng very well & safe,
When they have slain you Ministers of the word, then they think all thing very well & safe,
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and all whyst, as they would haue it.
and all whyst, as they would have it.
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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: Even so did Pharaoh, with intolerable burdens oppress the children of Israel, thinking by that means to stop the Ordinance of God, that the Israelites should not so much grow and increase:
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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.
but the more they were oppressed, so much more they grew and multiplied, and At the laste by his own cruelty, he was his own destruction.
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Euen so chaunsed it to Pylate and the Iewes, whiche thynke all sure, nowe yt they haue slayne Christ, whose preachyng so muche moueth the people:
Even so chanced it to Pilate and the Iewes, which think all sure, now that they have slain christ, whose preaching so much moves the people:
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But yet euen then, brust furth that fyre, whereof Christ sayd: I am come to send fyre into the yearth.
But yet even then, burst forth that fire, whereof christ said: I am come to send fire into the earth.
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This fyre was kyndled & brent, when after the resurrection and ascencion of Christ, he sent his Apostles into all the whole worlde,
This fire was kindled & brent, when After the resurrection and Ascension of christ, he sent his Apostles into all the Whole world,
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& cōmaunded them to preache penance in his name, and remission of synnes to all creatures.
& commanded them to preach penance in his name, and remission of Sins to all creatures.
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And though the Iewes gaue ye souldiers money, to say that Christ was not rysen againe, And though the Iewes gave the Soldiers money, to say that christ was not risen again,
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but his disciples had taken him away out of the graue, yet that notwithstandyng, Christ rose agayne,
but his Disciples had taken him away out of the graven, yet that notwithstanding, christ rose again,
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and appeared vnto his Apostles, declaryng by many myracles, that he had verely rysen, & that vnto him,
and appeared unto his Apostles, declaring by many Miracles, that he had verily risen, & that unto him,
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as vnto the kyng & most hyest Lord, was deliuered al power in heauen and in yearth.
as unto the King & most highest Lord, was Delivered all power in heaven and in earth.
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Neither Herode, Pylate & all the Iewes could then lette this, nor yet afterwarde were the Romayne Emperours able to quēche it, no nor at this perylous tyme can the enemyes of ye truth preuayle,
Neither Herod, Pilate & all the Iewes could then let this, nor yet afterward were the Roman emperors able to quench it, no nor At this perilous time can the enemies of the truth prevail,
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but Christ wyll contynue eternall Lorde and kyng, yea maugre theyr berdes, that go about to suppresse the trueth.
but christ will continue Eternal Lord and King, yea maugre their berdes, that go about to suppress the truth.
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They thynke that if they may murther the chiefe authors & capitaynes, and make away with them,
They think that if they may murder the chief Authors & Captains, and make away with them,
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then shall theyr power and magnificence floryshe and haue no hynderance nor hurte.
then shall their power and magnificence flourish and have no hynderance nor hurt.
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But Christe that exalteth the lowly, and throweth doune the mightie from theyr seate, knoweth whan and howe to ouerthrowe those Nembrothes & theyr ymaginacions, that wyll they nyll they, they shal be fayne to heare the truth. But Christ that Exalteth the lowly, and throweth down the mighty from their seat, Knoweth when and how to overthrown those Nimrod & their Imaginations, that will they nyll they, they shall be fain to hear the truth.
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And euen in our tyme, god hath so set furth the strength of his power, that by his grace, we haue the syncere truth and pure gospell, spite of all the vngodly aduersaries,
And even in our time, god hath so Set forth the strength of his power, that by his grace, we have the sincere truth and pure gospel, spite of all the ungodly Adversaries,
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though they would burst for payne.
though they would burst for pain.
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I beseche God graunt, that wee may acknowlege the same his truth, and apprehend & take hold vpō the same,
I beseech God grant, that we may acknowledge the same his truth, and apprehend & take hold upon the same,
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and vnto the ende cleaue faste vnto this contempned Christe crucifyed, so that after this life, we may come vnto his glory and eternal lyfe, by the merytes of thesame our only sauior, mediator and aduocate, Iesus Christe, to whō with the father and the holy gost, be al honor, laude and glory, for euer and euer. Amen.
and unto the end cleave fast unto this contemned Christ Crucified, so that After this life, we may come unto his glory and Eternal life, by the merits of The same our only Saviour, Mediator and advocate, Iesus Christ, to whom with the father and the holy ghost, be all honour, laud and glory, for ever and ever. Amen.
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