mē that they maye se your good workes But why is thys see of glasse lykened to Crystall Surely bycause Crystall is a water whych by continuaunce of tyme is tourned into the hardenes of a stone suche ones ought they that be baptised to be brought vnto that is to saye stronge and harde in faythe By the .iiii. beastes full of eyes before and behynde some do vnderstande the .iiii. Euangelistes other whose iugemente better agreeth to the scripture as it semeth do vnderstande those heauenly and ministratoriouse spirites or angels whych be appoynted to stande at the foure quarters of heauen by whych the kyngdome of Christ that is Heb. ij the church is spred to execute the thynges that be determined by the vnserchable and eternall counsayle of God to be done in mens thynges These be full of eyes before and behynde that is to say they be replenyshed wyth the science and knowlege of thinges passed and thinges to come And the fyrst beast was lyke a Lyon the seconde lyke a Calfe the thyrd had a face like a Man and the fourth was lyke a flyenge Egle. Brethren ye shall vnderstande that in a lyon is courage and strength in a calfe laboure and diligence in the face of a man prudence and ryght iudgement in an egle swyftnes and also facilitie in doynge theyr ministeries al whych vertues they haue nede of ☜ whych wol administre well and prosperously any kyngdome And for thys cause in the psalmes the Lorde is said to syt and ryde vpon Cherubim bycause that by them he executeth hys iudgementes couragiously diligētly prudently and wyth great swyftnes To thys interpretaciō doth the scripture agre For the prophete Ezechiel in the .x. chapter doth vnderstande by the .iiii. beastes the Cherubim and he maketh also the foure beastes one hauynge yet foure faces or formes for the forsayde vertues wherwyth those ministrynge spirites whose seruice Christ vseth in the administracion of hys kyngdome were indowed In that they haue syxe wynges a pece is betokened theyr swyftnes of obedience to execute the thynges that they be appoynted vnto Esa vi In lyke maner doth Esay describe Seraphim These āgels or yf ye lyst these foure Euangelistes whych also be angels that is to say messangers by whome Christ the greate conquerour of the aduerse powers is caryed throughe out the hole worlde as it were in a triumphall charette haue no rest neyther day nor nyght but crye without ceasing Holy ☞ holy holy that is to saye holy father holy sonne and holy spirite comforter one Lorde God almyghty Math. xxviij in whose name all we that beleue be baptised And whan those beastes gaue glorye honoure and thankes to hym that sate on the seate whych lyueth for euer and euer the .xxiiii. elders of whom mēcion is made before fel also downe before him which sate on the trone and worshypped hym that lyueth for euer Now therfore good christen people syth those holy spirites or angels and the hole quere and church triumphant in heauen do wythout ceasynge laude prayse and magnifye the hygh maiestye of the Godheade let not vs whych be the churche or congregacion militant here in erth be behynde wyth our prayses cōmendacions and thankesgyuynge The holy angels do crye before let vs answere in the same note saye Holy father holy sonne holy goost cōforter Let vs I saye accordynge to the exemple of the .xxiiii. elders cast oure crownes before the trone that is to saye confesse the crownes and rewardes whyche we that be iustifyed persōs haue come of Christes mere goodnes and no parte of our owne deseruynge and saye Thou arte worthy o Lorde our God to receiue glorye and honoure and power For thou hast created all thynges and for thy wyll they be c. The gospell on Trinitie sondaye The .iij. chapter of Ihon. Th argument ☞ A conflicte betwene the iustice of the flesh and the iustice of the spirite THere was a man of the Pharisees named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayd vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do such myracles as thou doest excepte God were wyth hym Iesus answered and sayd vnto hym Verely verely I saye vnto the excepte a mā be borne from aboue he can not se the kyngdome of God Nicodemus sayeth vnto hym how can a man be borne whan he is olde can he enter into hys mothers wombe and be borne againe Iesus answered verely verely I saye vnto the excepte a man be borne of water and of the spirite he can not enter into the kyngdome of God That whych is borne of the flesh is flesh and that which is borne of the spirite is spirite Maruayle not thou that I sayd to the ye must be borne from aboue The wynde bloweth where it lysteth and thou hearest the sounde therof but canst not tell whence it commeth and whether it goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto him how can these thynges be Iesus answered and sayd vnto hym arte thou a mayster in Israel and knowest not these thynges Verelye verelye I saye vnto the we speake that we do knowe and testifye that we haue sene and ye receyue not our wytnes Yf I haue tolde you earthly thinges and ye beleue not how shall ye beleue yf I tell you of heauenly thynges And no man ascendeth vp to heauen but he that came downe from heuen euen the sonne of man whych is in heauen And as Moses lyfte vp the serpent in the wyldernes euen so muste the sonne of man be lyfte vp that who so euer beleueth in hym perysh not but haue eternall lyfe IN thys Gospell good people is conteyned a sore disputacion vpon the iustyce of the spirtye and the iustice of the fleshe Christ teacheth and defēdeth the spirituall iustice Nicodemus thother but so yet that he suffreth himselfe to be taught and instructed of Christ Fyrst therfore we shall consyder the person of Nicodemus as the Gospell describeth hym and howe folyshly he speaketh of the new byrth The description of Nicodemus For hereby we shall espye what we also can do of oure owne power in godly and spirituall maters Now the Euangelyst certifyeth vs that Nicodemus was a Pharisee and a ruler of the Iues meanynge herby that for the outwarde conuersacion he was fautles in lyuynge and floryshed in such apparaunce of honesty and holynes that he was nombred of the Iues euen amongest the chefest fyrst Lo here thou hast the descripcion of Nicodemus person which before the worlde is both prudent and ryghtuouse And yet neuertheles this worldly wyse and holy man is not so hardy nor so stronge that he dare openlye come to Christe or speake vnto hym albeit he iudgeth Christ a teacher sente from God and can not denye hys sygnes and myracles I praye you why doth not reason here come forth openly to
the resurrection of Iesus Christe from death to enioye an inheritaunce immortal that shal neuer perysh whych is reserued in heauen for them that be kepte by the power of God thorowe fayth Thus hath hys resurrection wrought for vs lyfe ryghtuousnes He passed thorowe death and hell to put vs in good hope that by hys strength we shall do the same He payde the raunsome of synne that it shulde not be layde to our charge He destroyed the deuell and all hys tyranny and openlye triumphed ouer hym and toke awaye from hym all hys captiues hath raysed set them wych hymselfe amonges the heauenly cytesins aboue Ephe. ij He dyed to destroy the rule of the deuell in vs and rose agayne to sende downe his holy spirite to rule in our hartê to endow vs wyth perfyte ryghtuousnes Thus is it true that Dauid songe Veritas de terra orta est iustitia de coelo ê“spexit Psalm lxxxiiij The truth of goddes promyse is in erth to man declared or from the earth is the euerlastynge veritie goddes sonne rysen to lyfe Eph. iiij CaptiuaÌ„ duxit captiuitatem the true ryghtuousnes of the holy goost lokynge out of heauen is in moost lyberall larges dealt vpon all the worlde Thus is glorye and prayse reboundinge vpwarde to god aboue for hys mercy and truth thus is peace come downe froÌ„ heueÌ„ to meÌ„ of good faithfull hartes Luce. ii Thus is mercye and veritie as Dauid wryteth met together Psalm lxxxiiij Misericordia et veritas obui auerunt sibi c. thus is peace and ryghtuousnes embrasynge and kyssynge themselfe together Yf thou doutest of so great felicitie that is wrought for the O man cal to thy mynde that therfore haste thou receyued into thyne owne possession the euerlastynge veritie our Sauiour Iesus Christe in forme of breade to confirme to thy conscience the truthe of all thys matter Thou hast receyued hym yf in true fayth and repentaunce of harte thou haste receyued hym yf in purpose of amendement thou haste receyued hym for an euerlastinge gage and pledge of thy saluation Thou hast receyued hys body which was ones broken and hys bloud shed for the remission of thy synne thou hast receyued hys body to haue with in the the father the sonne the holy goost to dwell wyth the to endowe the wyth grace to strength the agaynst thy enemyes and to comforte the with theyr presence Thou hast receyued hys bodye to endowe the wyth euerlastyng ryghtuousnes to assure the of euerlastynge blysse and lyfe of thy soule For wyth Christe by true fayth arte thou quyckened agayne sayeth saynt Paule from death of synne to lyfe of grace Eph. iiij and in hope translated froÌ„ corporall and euer lastynge death to the euerlastynge lyfe of glorye in heauen where nowe thy conuersation shulde be and thy harte and desyre set Doubte not of the truth of thys matter how great excellent so euer these thynges be It becommeth god to do no lytle dedes how impossible so euer they seme to the praye to god that thou mayest haue fayth to perceyue thys greate power of Christes resurrection that by fayth thou mayest certaynly beleue nothing to be impossible with god Only bringe thou fayth to Christes holy worde and sacrament Lu. xviij let thy repentauÌ„ce shewe thy faith let thy purpose of amendement and obedience of thy harte to gods lawe herafter declare thy true beleue Endeuoure thy selfe to saye wyth saynte Paule from henseforth Phil. iij. our conuersation is in heuen froÌ„ whence we loke for a sauioure euen the Lorde Iesus Christ whych shall chauÌ„ge our vyle bodyes that they may be fashioned lyke to hys glorious bodye whyche he shal do by the same power wherby he rose froÌ„ death and wherby he shal be able to subdue al thynges vnto hymselfe Thus good christen people forasmuche as ye haue herde these so great and excellent benefytes of Christes myghtye and glorious resurrection howe that he hath raunsomed synne ouercome the deuyll death and hell and hath victoriously obteyned the better hande of them all to make vs fre and saufe from them and knowynge that we be by thys benefyte of hys resurrection rysen wyth hym by our fayth to lyfe euerlastynge beynge in full suretie of oure hope that we shall haue oure bodyes lykewyse reysed agayn from death to haue them glorifyed in immortalitie and ioyned to hys gloryouse body hauynge in the meane whyle hys holye spirite wythin our hartes as a seale and pledge of our euerlasting inheritaunce by whose assistence we be replenyshed wyth all ryghteousnes by whose power we shall be able to subdue al our euel affections that ryse againste the pleasure of God These thynges I saye well coÌ„sydered let vs nowe in the reste of oure lyfe declare our fayth the we haue to thys moost frutefull article by conformyng vs therunto in rysynge dayly from synne to ryghtousnes and holynes of lyfe For what shall it auayle vs sayeth S. Peter to be escaped and delyuered from the fylthynes of the worlde thorough the knolege of the Lorde Sauiour Iesus Christe yf we be entangled agayne therwyth be ouercome agayne ij pet ij it had bene better sayeth he neuer to haue knowen the waye of ryghteousnes than after it is knowen and receyued to torne backewarde agayne from the holy coÌ„maundemente of God gyuen vnto vs. For so shall the prouerbe haue place in vs wher it is sayd ☜ the dogge is retorned to hys vomyte agayn and the sowe that was washed to her wallowynge in the myre agayne What a shame were it for vs beynge thus so clerely and frelye washed from oure synne to retorne to the fylthynes therof agayne What a foly were it thus endowed wyth ryghtousnes to lose it agayne What madnes were it to lose the enherytaunce that we be nowe set in for the vyle and transytory pleasure of synne And what an vnkyndnes shulde it be where our Sauiour Christ of hys mercy is come to vs to dwell wythin vs as our geste to dryue hym from vs and to expell hym violentlye out of our soules in stede of hym in whom is all grace and vertue to receyue the vngracyouse spirite of the deuyl the autor of al naughtynes and myschefe How can we fynde in our hartes to shewe such extreme vnkyndnes to Christ which hath now so gently called vs to mercy offered hymselfe vnto vs and he now entered wythin vs. Yea howe dare we be so bolde to renounce the presence of the father the sonne and the holy goost nowe receyued in thys holy sacrament for where one is there is God al hole in maiestie together with al his power wysdoÌ„ goodnes feare not I saye the dauÌ„ger peryl of so traytorous a defiance Good christeÌ„ brethreÌ„ systers aduyse your selfe coÌ„syder the dignitie that ye be now set in Let not foly lose the thynge that grace hath so preciously offered
trouth it is expedieÌ„t for you that I go awaye For yf I go not awaye that coÌ„forter wyl not come vnto you But yf I departe I wyl sende hym vnto you And when he is come he wyl rebuke the worlde of synne and of ryghtousnesse and of iudgemente Of synne because they beleue not on me Of ryghtousnes because I go to my father and ye shall se me no more Of iudgemente because the prynce of thys world is iudged alredy I haue yet many thynges to saye vnto youe but ye cannot beare them away nowe Howbeit when he is com whych is the spirite of trouth he wyl leade you into al trouth He shal not speake of himselfe but what so euer he shall heare that shall he speake and he wyll shewe you thynges to come He shall glorifie me for he shall receaue of myne and shall shewe vnto you Why tholy goost was promysed THe cheife parte of this daye gospell good brethren and sistres consistethe in the declaration of the office of the holy ghost which for that purposis sente of Christe that he myghte reuelate and open the spirituall kingdome of Christ and myght detect the blyndnes of the worlde concernynge this kingdome For the spirituall kingdome of Christ bicause it consysteth in feyth is not perceyued of the worlde no more then is his iustice and beatitude forasmoch as the worlde bicause it is ledde with reason requireth an other kingdome an other iustice and consequently an other blesse euen such as be most agreable to the iugement of reason and may be seen wyth the carnall eyen and groped withe the fleshely handes Suche thinges bicause reason alloweth them they flatter the worlde and they be lettes and impedimentes that the true spirituall raigne or kyngdome of Christe can neuer be rightly vnderstanded of the worlde And assuredly the disciples dyd here gayly represente the worlde for they also dyd as yet after a carnall sorte trust and hope vpon the carnall presence of Christe as thoughe he had come into the worlde to set vp some carnal raigne or Empire that all the worlde shulde haue loked vpon and sene ☜ Wherfore when they harde Christ saye he wolde go agayne to hys father from whom he was sent their hartes were cold and replenished wyth care and heuynesse As though they shulde saye vnto hym We trusted that thou woldeste haue commenced and set vp here a galant and triumphante kyngdome and now thou sayst that thou wolt departe hence to thy father Assuredly my brethren all we be euen thus naturally affected and disposed before the sendinge of the holy ghost that we styl dreame vpon some carnall thynge concernynge Christes kyngdome But when the holy ghoost come he shall teache vs that the kingdom of Christ consisteth in feyth and spirite and not in an outward dominion or worldly power TheÌ„ also shall our iustice shrynke and quake which we feyne we haue before the lightenyng of the holy ghost and our iugement shall appere wherby accordinge to reason we iuge of the reigne of Christe Finally also our synnes shal be disclosed concernynge our incredulitie or misbelefe whyche we had towardes Chryst the only Sauiour when we se that those be synnes whych before we iuged for rightuousnes as for exemple the affiaunce and truste in our workes and suche lyke And leste a man shulde feyne to himselfe some peculiar vision and illumination I wot not what ye shal vnderstand that the holy gost commeth when the worde is preached whych worde no doubte is the worke of the holy ghost This holy ghost doth lyghten vs and leadeth vs to the knowlege of gods worde But now I go c. Now therfore sayth Christe I go my wey to him that sent me to thinteÌ„t I mought come agayne and begynne a newe and spirituall raigne in reuerting by death And notwithstanding that I saye vnto you that I muste departe and go my wayes from you ye aske me not whether I go As who shulde saye yf ye were not blynded with the care of the flesshe and soughte not for worldly thynges ye wolde vndoubtedly haue asked me whether I go syth I tolde you I must departe Neuertheles bycause I haue sayd such thynges vnto you your hartes be full of sorowe not so much bycause of my departure as bycause ye se that ye shall lacke those outwarde and worldly pleasures and promocions whych ye hoped to haue receyued in my kyngdome Expediâ— vobis Howbeit I tel you the trouth it is expedient for you that I go my waye as who shulde saye your opinioÌ„ concernynge my raigne is false and cleane wronge But I wole shewe you the treuth why I muste departe partly bycause ye maye vnderstand what maner kyngdome my kingdome is and partly what ye ought to loke for in it I saye it is expedient and profitable for you that I departe Brethren here ye see that all thinges whych Christ doth he doth the same for our vtilite and profyte insomoche that euen his departure out of thys worlde that is to saye his deathe was so profytable to vs that without it we shulde neuer haue bene delyuered oute of oure damnable state of euerlastynge death He addeth For yf I go not awaye that comforter shall not come vnto you The profyte of Christes death Lo good people in this place is conteyned the great vtilitie and profyte of the death and departure of Christ vnto hys father For therfore departed he out of this world bicause he wolde begynne a spirituall kyngdome which neuertheles could not helpe yf he hadde not also sente the holy ghost For where there shulde be a spirituall kyngdome and we yet carnall we coulde in no wise vnderstande nor ê‘ceiueit No more then euen at thys daye we vnderstaÌ„d it but by the helpe and ayde of the holy gooste Wherefore let vs remembre that Christ hath for our cause sent the holy goost whych myght leade vs into all truth that is to wite whych might disclose and open vnto vs oure synnes that do naturally stycke in vs and yet neuertheles we take them for no synnes whyche holy ghost also myght bewrey our ryghtuousnes to be befor god more vnrightuousnes finally whych myght shewe the deuell to be iuged by the ouerture and openyng of the gospell all whyche thinges noman shuld haue vnderstanded had not Christ sente his holy ghost Actu i. whom in this place he surely promiseth shulde come and he came in dede accordinge to hys promise vpon the daye of Pentecoste as it is redde in the first chapter of the Actes of the Apostles Now the holy ghost is called a comforter whych in the Greake is called Paracletus of hys effecte or office forasmuche as his office and feate is euen froÌ„ tyme to tyme so longe as this spirituall kyngdome shall endure Paracletus quid fit to comforte mens consciences in this world When this comforter commeth saith Christ he shal rebuke the worlde of synne of rightuousnes and of
spirituall pestilence we go styll on and procede wythout care or thought and euen for thys purpose as it semeth we desyre of God large sustentacion and aboundaunce of al thynges and to be delyuered from the corporal pestilence and infections that we maye the more frely and aboundaūtly endure after a delicate sorte in the spirituall infection But assuredly my frendes almyghty god the sercher of hartes whyle he seyth vs slepynge in such careles wyse and that we nothynge regarde thys so pestilent a pestilēce he also winketh at our destruction accordynge to our owne vowes requestes he graunteth vs copye and aboundaunce of all thynges and so blyndeth vs wyth the prosperous successe of all thynges and drowneth vs in the synke and puddell of synnes tyll at last oure synnes by longe vse runne into a custome and that the name of synne be forgotten Wherfore moost dearely beloued brethren and systers albeit euery day we ought to exhibite supplications and prayers to the Lorde wyth a rough chastisement of our body to dryue awaye frō vs so horrible floudes of all myschefe namely in thys region moost addict and gyuen to cōmessacions to bankettynges to reuelynges to surfettynges to ydelnes to the vyces that ensue of them to thintent that god ones at laste maye lyghten vs wyth hys grace that we maye vse his gyftes to the helth of our soule and to the holsomnes of our body in suche sorte as these goodes of the contrey I meane our corne and cattel myght be auaylable aswell to the tuicion and defēce of our body as to our soules health But as I haue sayd and saye agayne God hath made vs so blynde and so vnsauery The abuse of goddes gyftes that we are waxen playne Epicures vtterly voyde of all feare or care of God mooste shamefully abusynge hys gyftes to the ryot of the body and destruction of the soule And for asmuche as thys our detestable wickednes and abuse of this godly institucion is not amended but waxeth yerly worse and worse therfore God hath gyuen vs vp in to a disalowed mynde so that we make these letanyes and rogation dayes by our sinnes vtterly vnprofytable and vnfrutfull vnto vs. Rom. i. Beholde how angrye and how sore displeased God is wyth vs neyther is there any to aswage and appeace hys fury syth our letanyes our supplications processions prayers wherewyth we rather mocke god thā worshyp hym spendynge our tyme and abusynge hys benefites in thys wyse be rather kyndlynges and nouryshmentes of goddes indignation and vengeaunce thā mitigacions and swagynges therof God graunt therfore and be presently at hāde assystent to vs good people that ones at last we may come home againe to our selues and to returne to the hart and that we may beynge instincted and kyndled wyth ernest and sure fayth put from vs hys wrath and displeasure to whome be prayses and glory in secula seculorum Amen The epistle on the Ascension daye The fyrst chapter of the actes of the Apostles Th argument ☞ Christes Ascension into heauen is here described IN the former treatyse Deare Theophylus we haue spoken of all that Iesus beganne to do and teach vntyll the daye in whych he was taken vp after that he thorow the holy goost had gyuen commaundemente vnto the Apostles whome he hadde chosen Ioh. xx to whom also he shewed hymselfe alyue after hys passion and that by many tokens appearynge vnto them fourtye dayes and speakynge of the kyngdome of God lu xxiiij and gathered them together and commaunded them that they shulde not departe frō Ierusalē Ioh. iiij but to wayte for the promise of the father wherof sayth he ye haue herd of me For Ihon truly baptysed with water Ioh. i. but ye shal be baptised wyth the holy gost after these few dayes Whan they therfore were come together math iij they asked of hym saynge Lorde wylt thou at this tyme restore agayne the kyngdom to Israel And he said vnto them Math. xxiij lu xxiiij It is not for you to knowe the tymes or the seasons whych the father hath put in hys owne power but ye shall receaue power after that the holy goost is come vpon you Ioh. xv And ye shal be wytnesses vnto me not only in Ierusalem but also in all Iewry and in Samary and euen vnto the worldes ende And whā he had spokē these thynges whyle they behelde he was taken vp an hye Mar. xvi and a cloude receaued hym vp out of theyr syght And whyle they loked stedfastly vp toward heauē as he went beholde two men stode by them in whyte apparell whych also sayd Math. xxiiij mar xiij Apoc. i. ye men of Galilee why stande ye gasynge vp into heauen Thys same Iesus whyche is taken vp from you into heauen shall so come euen as ye haue sene hym go vp into heauen WElbeloued brethren and systers in our Sauiour Christe thys daye is called the Ascension daye because that as thys daye Christe our Sauiour and redemer mounted or styed vp to heauen after hys resurrection leauynge hys Apostles and disciples vpon the earth whych thynge is one of the articles of our Crede or beleue And albeit saynt Luke the holy Euāgelist doth ascertayne vs of this thing in the ende of hys Gospell whych he wrote of the actes and lyfe of Christ yet for asmuche as he touched the thynge but brefly and lyghtly there therfore he doeth here in the lesson of thys daye whych is the begynnynge of an other boke that he wrote for our instruction of the dedes and actes of the Apostles intreate the mater more at large Fyrst therfore ye shall marke and obserue good people that the Euangelical histories do paynt out Christ vnto vs as yet couered wyth the burthen of the fleshe ☞ as yet not glorifyed how be it in the meane season he declared hymselfe aswell by hys heauenly doctrine as by many hys myracles which he shewed that he was very God But in the actes of the Apostles he is described and set forth vnto vs as one that nowe raygneth is glorifyed Thus therfore saynt Luke begynneth hys description In the former treatyse or boke whych I wrote dearly beloued frēd Theophilus whych by interpretation sygnifyeth a louer of God we haue spoken of all that Iesus beganne to do and teache Theophilus He sayeth not of all that Iesus began to teache do For our Sauiour Christe fyrst dyd practyse and worke such thynges as he afterwarde taught He wente to Ihons baptisme Mat. iij. He wythdrewe hymselfe for a season out of the company of the worlde afore he wolde take vpon hym to preache and to teach other Mat. iiij The spirite led hym into wyldernesse where he fasted fourty dayes and fourty nyghtes He suffred there moost sharpe honger to arme hymselfe wyth abstinence and pacience He there endured the mooste bytter assaultes and temtacions of our goostly enemye the
and purchased Let not wylfulnes and blyndnes put out so great lyght that is now shewed vnto you Ephe. vi Only take good hartes vnto you and put vpon you all the armoure of God that ye may stāde agaynst your enemyes whych wolde agayne subdue you and brynge you into theyr thraldome Remēber ye be bought from your vayne conuersation your fredome purchased neyther wyth golde nor syluer but wyth the price of the precious bloud of that moost innocent lambe Iesus Christ i. pet i. whych was ordeyned to thys same purpose before the worlde was made but was so declared in the later tyme of grace for your sakes whych by hym haue your fayth in God who hath raysed hym from death hath gyuen hym glorye that you shulde haue your fayth and hope toward god Therfore as ye haue hytherto folowed the vayne lustes of your myndes and so displeased god to the daūger of your soules now lyke obediēt chyldren thus purifyed by faythe gyue youre selues to walke that waye whych god moueth you to that ye maye receyue the ende of your faith the saluation of your soules i. pet i. And as ye haue gyuen your bodyes to vnryghtuousnes to synne after synne nowe gyue youre selfe to ryghtuousnes Rom. vi to be sanctifyed therin Yf ye delyte in thys artycle of youre faythe that Christ is rysen agayne from death to lyfe So folow you the exemple of hys resurrection as S. Paul exhorteth vs sayng Rom. vi As we be buryed with Christ by our baptisme into death so let vs dayly dye to sinne mortifynge and kyllynge the euell desyres and motions therof And as Christ was raised vp frō death by the glory of the father so let vs ryse to a new lyfe walke cōtinually therin that we may lykewyse as natural chyldren lyue a cōuersacion to moue men to glorifie our father whych is in heuen Math. v Yf we then be rysen with Christe by oure fayth to the hope of euerlastynge lyfe so let vs ryse also wyth Christ after hys exemple to a new lyfe leue our olde We shal then be truly rysen Col. iij yf we seke for thynges that be heuenly yf we haue our affection vpō thynges that be aboue and not on thynges that be on erth Yf ye desyre to know what these erthly thynges be whych ye shuld put of and what be the heuenly thynges aboue that ye shulde seke and ensue S. Paule in the epistle to the Collossians declareth whan he exhorteth vs thus Mortifie your erthly mēbers and olde affections of synne as fornication vnclennes vnnaturall lust euell concupiscence and couetousnes whyche is worshippynge of ydols for whych thynges the wrath of God is wont to fal on the chyldren of vnbeleue In whyche thynges ones ye walked whan ye lyued in them but nowe put ye also awaye from you wrathe fearsenes maliciousnes cursed speakynge fylthye speakynge out of your mouthes Lye not one to an other that the olde man wyth hys workes be put of and the newe put on These be the earthly thynges whych saynt Paule moueth you to caste from you to plucke your hartes from For in folowynge these ye declare your selues earthly and worldly These be the frutes of the earthly Adam These shulde ye dayly kyll by good diligence in wythstandynge the desyres of them that ye myghte ryse to ryghtuousnes Let your affection from henceforth be set on heuenly thynges Sue and serch for mercy kyndnes mekenes paciens forbearynge one another and for gyuynge one another Yf any man haue quarell to another euen as Christ forgaue you euen so do ye Yf these and such other heuenly vertues ye ensue in the residue of your lyfe ye shall shewe playnly that ye be rysen wyth Christ and that ye be the heauenly chyldren of youre father in heauen Iaco. i. frō whom as frō the gyuer commeth these graces gyftes Ye shall proue by thys maner that your cōuersacion is in heuen where your hope is phil iij and not on earth folowing the beastly appetites of the flesh Ye must consyder that ye be therfore clensed renewed that ye shulde from henceforth serue God in holynes ryghtuousnes all the dayes of your lyues Luc. i. that ye may raygne wyth hym in euerlastynge lyfe Yf ye refuse so great grace wherto ye be called what other thynge do ye then heape your damnation more and more and so prouoke God to caste hys displeasure vnto you and to reuenge thys mockage of hys holy sacramentes in so great abusyng of them Applye your selfe good frēdes to lyue in Christ that Christ may styl lyue in you Ioh. v whose fauour and assistēce yf ye haue thā haue ye euerlastynge lyfe alredy wythin you than can no thynge hurte you What soeuer is hytherto done and cōmytted Christe ye se hath offered you pardon and clerly receyued you to hys fauoure agayne in full suertye wherof ye haue hym nowe inhabytynge and dwellynge wythin you Only shewe you youre selfe thankeful in your lyues Col iij. cōpounde wyth youre selfe to refuse and auoyde al such thynges in youre conuersations that shuld offende hys eyes of mercy Endeuoure your selfe that waye to ryse vp agayne whych waye ye fell into the well pyt of synne Yf by your tonge ye haue offended now therby ryse agayne and glorifye God therwyth Accustome it to laude and prayse the name of God as ye haue therwyth dishonoured it and as ye haue hurte the name of your neghboure or otherwyse hyndered him now entende to restore hym agayne for wythout restitucion God accepteth not your shryft nor yet your repētaunce Psalm xxxvi It is not ynough to forsake euell except ye set your corage to do good By what occasiō so euer ye haue offended tourne now the occasion to the honourynge of God profytynge of your neyghbour Truth it is that synne is stronge and affections vnruly harde to subdue resyst our nature so corrupte leuened with the soure bitternes of the poyson which we receyued by the inheritan̄ce of our olde father Adam Mar. vi but yet take good corage sayeth our Sauiour Christ for I haue ouercommed the world al other enemyes for you Rom. v. Synne shall not haue power ouer you for ye be now vnder grace sayeth saynt Paule Though your power be weake yet Christ is rysen agayne to strength you in your batel hys holy spirite shall helpe your infirmities In trust of hys confidence take you in hande to purge thys olde leuen of synne that corrupteth soureth the swetnes of your lyfe before God Ro. viij that ye maye be as newe and freshe dowe voyde of all soure leuen of wyckednes i. cor v so shall ye shew your self to be swete bred to god to haue his delyte in you I say kyl offer you vp the worldly erthly affectiōs of your bodyes for Christ our Ester lambe is offred vp for vs to slee
whych the gospell teacheth He doubtles neuer slepeth though we slepe neuer so soūdly carelessy but lyke a roryng lyon he runnyth and leapeth about seakyng whome to deuoure as thapostle S. Peter doth testifie in the ende of this firste epistle i. pet v. But forasmoche as the power of desires and lustes is so greate yea that after iustification receyued saynt Peter vseth certein warlyk wordes wherwith he expresseth the strength and power of these carnal worldly desires which he sayth do warre againste vs and as the greke worde purporteth do dayly exercise with vs a pyched felde militant whych thing the scripture otherwhyles calleth the conflycte of the fleshe and of the spirite agaynst whych no outwarde workes can do any good As the holy fathers also haue confessed and complayned of themselues Note thys exemple of saynt Hierom For saint Hierom hymselfe when he sought euery where a present remedy agaynst the desyres of the fleshe at last after longe delyberation departed into the woode trustynge that by thys meane he shulde eschue and shake of from hym hys carnal and fleshely desyres but it wolde not be for euen in his very mysery and vexation of hys body whych he toke vpon hymselfe for that purpose he yet thought he satte at Rome amōges the Romane ladies and fayre wenches and that he daunced wyth them Wherfore syth here in thys lyfe it is not in our powers vtterly to do awey carnall desyres the holy fathers and prophetes desyred wyth hygh lamentation that they myghte be lycenced to departe out of thys vale of teares to the heauenly and perfyte ioyes For here they thought themselues onely straungers and as pylgrimes or wayfarynge men Whych thynge thapostle Paule in hys seconde epistle to the Corinthians doth wonderfully well declare wrytynge on thys wyse We knowe ij cor v. sayeth he that yf our erthy mansion of thys dwellynge were destroyed we haue a buyldynge of God an habitation not made wyth handes but eternall in heauen And therfore sygh we desyrynge to be clothed wyth our mansion whych is from heuen so yet yf that we be founde clothed and not naked and so forth Now suche straungers S. Peter here wylleth vs to be whyche ought continually to loke vp to contende and laboure thyther settynge asyde all earthly thynges all cares and worldly desyres and euer to stande redy in hope to be delyuered out of thys our earthly tabernacle or hostrye and to enioye the euerlastynge inheritaunce Howbeit yet in the meane season good people we teache not as do these Anabaptistes that he that hath ryches shulde cast them awaye but that he cleaue not in harte vnto them lyke as other places of holy scripture do teach vs and namely thys present epistle of S. Peter whych by a similitude of straungers or pylgrimes doth declare vnto vs that in the hostrye of thys present worlde we shulde be in loue with nothynge we shulde vaynly ambiciously require nothynge that is in our hoostes house whych is the worlde euen none otherwyse than a straunger a pawmer or wayfarynge body doth whych knoweth that nothinge in hys ynne or lodgynge doth pertayne vnto hym ☜ but only maketh hast homewarde into hys owne cōtrey Now they whych be in loue admiration with any thynge in thys worlde they can not be called forenners straungers or pylgrimes but cytizens and inhabitauntes of thys worlde Wherfore it is great folly now amonges christen men to be in loue wyth the thynges of the worlde to seke pleasure in carnall desyres What be carnall desyres syth suche thynges belonge no more to christians But I praye you what vyces doth saynt Peter cal here desyres Surely not only those grosse faultes but also the inwarde croked affections which doubtles be the very causes of those outwarde and grosse vyces Saynt Peter therfore wrytyng especyally to the Iewes whych were disperpled abrode in dyuers countreyes and by them vnto vs Englyshe men and to all others ryght tēderly exhorteth them callynge them hys moost derely beloued brethren to absteyne as forenners and pylgrymes from all fleshly lustes that is to wit all vices whyche of nature do stycke to the fleshe whych vices do kepe continuall warre and batell agaynst the soule and spirite of mā that euer more tendeth and laboureth to do the wyll of God And he wylleth them that they haue honest conuersacion amonges the Gentyls or paynems whych worshipped false Goddes amonge whome at that tyme when saynte Peter wrote thys epistle the christen men lyued Saint Peter therfore wyll not that christen men shulde departe from the panyms but that they shulde lyue honestly amōges them to thintent that where as they backbyte them as euyll doers they myght se theyr good workes myghte prayse and glorifye God in the daye of visitation In the daye of visitatiō that is to saye that the paynyms beynge more ryghtly instructed and taught by the honeste lyfe of the christians myghte by gods visitation be called also to the Gospell and so to haue a better opinion and iudgement of gods worde whych thynge in dede came to passe in the primatiue church by the godly exemple of the good Apostolicall fathers and christen people in Rome and els where Where as now the paynims and infidels as be turkes Iues be rather plucked frome the Gospell then allured vnto it by thexemple of those that woll neuertheles be called the successours of Peter and Paule and the vicares of Christ Wherfore it is to be feared leste God wyll visite them not by heapynge vpon them hys benefytes and graces whych they refuse neglecte but by pourynge vpon them hys iuste yre and vengeaunce accordynge to theyr desertes Be you subiecte therfore good christen people to the worde of God Obeye hys commaundementes prescribed in the same Let your lyght shyne before mē and namely before the proude Pharisees infidels whych thynke there is no God that they may se your good workes and honest conuersacion and glorifye your father in heauen Submytte your selues Mat. v. according to Peters counsayle here vnto euery humane creature that is to saye vnto all maner ordinaunce or power whych humane creatures do administer and that euen for the Lordes sake For it pleaseth the Lorde ye shulde so do lest your conscience shulde be polluted and defyled wyth synne through disobedience And euen here maye ye lerne good people that when ye obeye the publyke ruler and magistrate ye do please God by thys obedience Be obedient therfore sayth S. Peter whether it be vnto the kynge as vnto the chefe head or vnto rulers as to thē that are sent of hym for the punyshmēt of euel doers Ro. xiij And surely as wytnesseth S. Paule whoseoeuer resysteth power resysteth the ordinaūce of God For he is the minister of God to take vengeaunce on them that do euell Wherfore ye must obeye sayth Paule not only for feare of vengaunce but also bycause of
to lyfe And furthermore how and in what wyse by hys vprysyng or resurrection he shulde coÌ„mence hys raigne and haue accesse to hys father And assuredly the preachyng and fore shewynge hereof was ryght necessary to the Apostles of Christ to be often made and dryuen into theyr heades For the flesh as Christe sayeth hymselfe is weake and agayne the articles of oure religion be suche that they surmount the sklender capacitie of mans wyt neyther can they easely be perceyued Thys is the cause why Christ lyke a faythful mayster neuer ceaseth to dryue into hys disciples heades the suÌ„me coÌ„tent of our fayth to thintent he myght fully execute thoffice that he came for Now thys is hys sentence and mynde whych he declareth to hys disciples Wythin a lytle whyle O you my louynge scholers and disciples I shal be betrayed vnto the Iues as I haue often tymes heretofore shewed vnto you that I shulde be condemned Mat. xij scourged bobbed and at last nayled to the crosse And for asmuch as euen lyke as Ionas was in the whales bely thre dayes and thre nyghtes I must in lykewyse be buryed in the grounde for the space of thre dayes and thre nyghtes Christes raigne Therfore for a lytle whyle in dede ye shall not se me But agayne after a lytle whyle that is to wyt the thyrde daye after whan I shall ryse agayne ye shall verely se me how be it that shall not be longe for I must awaye to my father and begyn with hym my spirituall raygne Ephe. i. and .iiij. Lo my deare frendes with such wordes Christe teacheth hys apostles what maner thyng his kyngdoÌ„ shuld be how the coÌ„myng is to the same Assuredly the kingdoÌ„ or raigne of Christ is none other thynge thaÌ„ that Christ hath coÌ„quered the world syn death sataÌ„ hell furthermore hath taken of his father all power both in heuen and in erth in such sort as hensforth he is to be the most puissaunt and mighty kinge ouer the mount Sion Psal iiij leading and gouernyng his subiectes with the holy spirite of comforte Into this his kingdom it behoued hym to entre by the crosse by sheding of his mooste precious bloude and by death euen as the prophete Dauid longe before had prophecied of him sayeng he shall drynke of the floude in the waye Psa cix and therefore he shall lyft vp his heade Now this spirituall kingdome was not moche knowne to his apostles For they thought rather that the kingdom of Christ shulde haue ben a worldly and an outwarde kyngdome whych thinge they styl loked for vntyl the spirite was gyuen them whych taught them the knowlege hereof and how they ought to come vnto it and to gette it and how to perseuer and continue in the same If we therfore good brethren and systers be lykewise mynded to entre into thys kingdome and by Christ to vanquysh synne death Satan and hel we must nedes acknowlege and take Christ for oure Lorde and sauiour for our kinge and hyghe bishop fastelye beleuing that we be reconciled and made at one agayne with the father of heuen by his bloude and in suffering and doinge the thinges that Paule speaketh where he sayth i. tim ii If we shall suffer togither with him we shall also reigne with him Seconde An exeÌ„ple of our ignorauÌ„ce we haue here good people an exemple of oure ignoraunce and blyndnesse and that in thapostles For loke how lytle they attayned the mystery of the gospell wythout the holy goost so lytle can we also attayne by oure owne powers to iustice or soule health But harkeÌ„ your selues out of the very texte the rudenes or ignoraunce of the appostles Christ had shewed them that after a litle whyle they shulde not se him agayne after a lytle whyle they shulde se him agayne for he muste go to hys father This must nedes be vnderstande of his death and resurrection and of his spiritual kyngdome What it is to go to the father Ps lxvij For assuredly to go to his father is nothinge elles but to fulfyll all thynges as it is declared in the .v. chapi to the Ephesians and by hys holye gooste to exalte gloryfie saue mankynde or to speake the wordes of the prophete dona dare hominibus to gyue gyftes to men But I praye you how do thapostles vnderstande thys They talke and conferre with themselues what meaneth that he sayeth after a whyle ye shall not se me and agayn after a whyle ye shal se me we knowe not saye they what he speketh Lo my frendes the apostles do here confesse theyr ignoraunce and that they atteyne not to the wordes that he spake albeit he had spokeÌ„ often tymes before of hys crosse deathe and resurrection vnto them Wherfore I do not a lytle wonder what these men meane whyche fyghte so strongly for the defence of theyr owne naturall and carnall power syth they se here so manyfestly that the apostles themselues whyche had Christe so moch conuersaunt amonges them coulde not by theyr owne mere power before the holy gooste came vnto them vnderstande the spirituall kyngdome of Christe So that it manifestly appeareth that while they woll be doctours and teachers of other they be them selues full of all blyndenes and ignoraunce Thys therfore is the summe and effecte of thys place that the flesh in suche thynges as perteine to iustification can do no good onles the holy gost beyng communitate by the word be receiued and had For as the prophete Ieremy recordeth Ier. xiij they shal be taught of God and not of themselues Thyrdly Christe doth preuent his apostles when he espyed them not to atteine his wordes and that they wold aske him the meanyng of the same sayeng vnto them in thys wise Of thys ye do question amonges your selues that I sayd a litle and ye shall not see me and agayne a lytle and ye shall se me Verely verely I saye vnto you ye shall wepe and lamente but the worlde shal reioyce Ye shal sorow but your sorowe shal be turned into ioye Lo how Christ tendereth his apostles he shaketh them not of for their rudenes and ignoraunce but moste gentlye instructeth them shewinge them howe his format wordes ought to be vnderstand sayenge vnto them in thys wise Ye shall wepe and be sory but why bycause ye shall see youre Lorde and mayster apprehended and takeÌ„ nayled vpon the crosse and put to death Crosse ê‘secutioÌ„ Then shall calamitie and sorow begynne and principally this shall trouble you that the world shal reioyce at your aduersitie and your maysters aduersitie And euen as Christ had spoken so it came to passe concernyng both hys owne crosse affliction and heuines also his apostles For do ye thynke yt a lytle crosse vnto hym when that he was reuiled and vpbrayded of the Iues sayeng vnto hym let God delyuer hym if he woll haue hym I omytte and passe ouer with
deuell as appeareth manyfestly in the fourth chapter of Mathewe Al thys he dyd to shewe vs an exēple how we ought to do We haue many teachers but fewe doers Thou sayeth Paule whyche teachest another Rom. i. teachest not thy selfe Thou preachest a man shulde not steale and thou stealest thy selfe Thou that sayest a man shulde not commytte adultrye cōmyttest horedome thy selfe Thou abhorrest ymages yet thou doest robbe God of hys due honour Christ byddeth hys Apostles and preachers that theyr lyght shulde shyne before men Math. v He wolde haue them to be the salt of the earth But yf the salt sayeth he be vnsauery wherewith shal it be sauered it is good for nothyng but to be cast out of the dores and trodē vnder fete And in conclusion he sayeth in thys wyse Whosoeuer doth and teacheth the same shal be called greate in the kyngdome of heauen Yea he furthermore assureth vs Math. v that onles our ryghtuousnes do passe the ryghtuousnes of the scribes and pharisees we shall not entre into the kyngdome of heauen But wol ye knowe good people what be scribes and pharisees Herken what Christe sayeth in the .xxiij. chapter of Mathew The scribes and pharisees syt in Moses chaire All therfore that they byd you obserue that obserue and do but do not ye after theyr workes for they saye and do not Yea they bynde together heuy burthēs and greuous to be borne and laye them on mens backes but they themselues wyll not heue at them wyth one of theyr fyngers But let vs now se whether there be any suche scribes and pharisees amōges Christē men Origene as were in olde tyme amonges the Iues. Origene that auncient doctour Who be scribes wrytynge vpon thys place of Mathew sayeth that those be scribes whych depart not from the letter of the law These be such persons as teach nothynge but the outwarde obseruynge and as who shulde saye the barke of the lawe where as accordynge to saynt Paule the lawe kylleth and the spirite quyckeneth Ro. vij For as saynt Austine doth very well declare Austine the letter of the lawe wythout the spirite is not ynough It is the spirite that quyckeneth Ioh. iij. of whome onles a mā be borne agayne he can not entre into the kyngdome of God Thys spirite is wont to lede men into al trouth he discloseth and openeth vnto vs the pyth of the lawe that is to say the lyuely and ernest fayth in Messias that was promysed so longe before by the prophetes euen our sauiour Christ Iesus for whose loue we ought frelye to fulfyll and worke the lawe and not constrainedly lyke slaues and bondmen forasmuch as the spirite of God hath infranchised vs and made vs Christes freemen They than whych teach not thys fredome and enfranchisement of christian men that is to wit whych teach not the pyth or karnell of the lawe but the barke or houske be no better than scribes The papistes be scribes Now I pray you what other be al papistes but euen such worse for they can skant abyde to teache so muche as the letter of gods law whych neuertheles beyng taught nakedly and alone doth but kyll it quyckeneth not Yea they wol teach welnere nothynge but theyr owne traditions customes and beggerly elemētes I haue brefly shewed you my frendes which be scribes accordynge to the definition of the auncient doctour Origene Let vs now se What origene calleth pharisee what he calleth a Pharisee Such as professynge sayeth he some greater thyng do diuide themselues as better from the multitude and cōmon sorte of men be called pharisees which by interpretacion be as much to say as diuisi or segregati that is to wyt diuided or seuered persons For Phares in Ebrue is called a diuision Now accordynge to thys definicion whether there be any pharisees in Christendome I reporte me to your selues Lorde God what diuisions what sectes what sūdry sutes of holy holy persons haue we had in Englāde now of late whych thought themselues better and holyer than the rest of people yea whiche wolde suffer none to be called religiouse but themselues where as after the diffinitiō of saint Iames they were as farre wyde and differed as much from religiouse persons as an ape differre from an owle But let vs retourne to our lection These scribes and pharisees dyd teach but they dyd not the thinges whych they taught Christ as saynt Luke doth here wytnesse fyrste dyd the thynges and after he taught them And of all these thynges sayth Luke whych Iesus began to do and teache vntyll the tyme of hys ascension haue we spoken in the former treatyse Thys treatyse we call cōmonly the Gospell of saynt Luke Now than whan the Apostles were as on thys daye assembled and come together they asked Christ sayenge Lorde wylte thou at thys tyme restore agayne the kyngdome of Israel Lo good people here ye haue a ryght notable exemple of the Apostles infirmitie and weakenes The wekenes of the apostles For albeit they had herde oftentymes that Christes kyngdome or raygne shulde be spirituall yet they continued styll to dreame of a certaine corporal Monarchy or rule But nowe what doth Christe vnto them Albeit they thought spake foolyshly yet he reiected them not but ryght gently he plucketh them awaye from those carnall thoughtes saynge It is not for you to knowe the tymes or the seasons which the father hath put in hys owne power as who shulde saye medle ye wyth your office wherevnto ye be appoynted Your office is to testifye of me of my doctrine Ye shal be wytnesses sayeth Christ vnto me not only in Ierusalem but also in all Iury and in Samary The office of apostles or preachers and euen vnto the worldes ende And here is to be noted that Christ woll not haue hys preachers curiouse vpon ydle questions or vayne philosophie For theyr only office and feate is to preache Christe and hys doctrine that is to wyt to set forth and propowne only such thynges as Christe hath taught done to be beleued of the ignoraūt people for which cause also the holy goost was gyuen vnto them euē to thintent to make the Apostles mete to teache and vs to receyue theyr teachynge ☜ Now whan Christe had spokē these thynges whyle hys Apostles beheld hym lo sodenly he was taken vp on hygh a cloud receyued hym vp out of theyr syght The frute of the ascēsion Here my brethren ye shall marke the frute and profyte of our sauiour Christes Ascension For by hys styenge or ascendynge vp into heauen he wrought two thynges for vs. The one was he had a most goodly and gloriouse triumphe vpon oure mortall enemye the deuell The other was he anone sent downe the holy goost to hys Apostles as also the prophete Dauid wytnesseth sayenge Ascendit in altum captiuam duxit captiuitatem dedit dona hominibus That is to
thre therfore the fathers haue founde out the worde person for the auoydynge of many errours Why the feaste of Trinitie was institute And hereof for discernynge the sayd persons is the name of Trinitie come into the church wherby we sygnifye not .iij. vnegall persons but thre persons coequal of one in diuisible substaunce and essencie And as touchinge the vse of thys feast oure predecessours thought it good to haue some certayne tyme appoynted in the church wherin they myght intreate of the offices of those thre persons egall in godheade And bycause the fourth chapter of the Apocalyps semeth to sette forth wonderfully well the maiestie of God and not obscurely to touche the mysterye of the Trinitie the church of Englande condescended to haue the same red in the church thys daye whych brefely God wyllynge we shal declare vnto you Thus it beginneth After thys I loked and beholde a dore open in heauen and the fyrst voyce I herde was as of a trōpe speakynge wyth me sayenge Come vp hither and I shall shewe the what shal be done herafter Thys dore whych saynt Ihon sawe open no doubte is the intraunce and commynge to the new and heauenly lyfe whych Christe oure Sauioure hath made vs as the Epistle to the Hebrues the .x. phil iij. chapter wytnesseth For our cōuersacion ought now to be in heauē And saynt Ihon doth here describe the Iudicial power of Christe gyuen hym of the heauenlye father wherewyth he defendeth hys churche from the power of the aduersaries And he sayeth There was a seate set and vpon it a sytter wherby he sygnifyeth the stabilitie of Christes raygne For hys seate or trone is as Dauid sayeth worlde wythout ende And he that satte vpon thys glorious and princelye trone or seate was to loke vpon lyke a Iaspar stone and a Sardyne stone Psalm lxxxiiij By thys is vnderstanded nothynge els but a certayne heauenly royall bewty shewynge aswell the maiestye as the power most excellent of the iudge Christ For the cloth of estate royall seates of kynges be wont to be moost rychely decked and furnyshed for the settynge out of theyr Maiestye and authoritie Nowe the Iaspar stone they saye beareth the semblaunce of water and the Sardyn stone of fyer wherby is vnderstanded that the Lorde is wont to make hys iudgementes in water and in fyer as appeareth Gen. vij and .xix. Exo. xiiij and in the seconde Epistle of Peter the last chapiter and in many other places of scripture The raynebow And a raynebowe was about the seat in syght lyke to an Emerald The raynebowe is a token that god the father is made at one wyth vs by Christ and reconciled to mankynde emerald as appeareth Gen. ix Nowe the Emeralde they say is of such grenenes vertue that it maketh all thynges aboute it to floryshe and growe Lactantius Euen so by Christ the world is renewed and it reflorysheth as Lactantius doth very elegauntly and well declare in a certayne Hymne And aboute the seate were .xxiiij. seates And vpon the seates .xxiiij. elders syttynge clothed in whyte raiment and had on their heades crownes of gold Saint Ihon doth here allude to the maner of a realme well ordered where kynges and princes whyche are to gyue sentence in maters of weyghte woll not do it wythout the assistence of certayne auncient personages that haue good experience of thynges and knowlege of the best lawes lest they myght seme to condempne any man of theyr owne priuate lust and pleasure Wherfore by this allusiō he declareth that God is a moost iust iudge whose sentence all iuste persons shal approue and prayse as moost ryghtful and true By the .xxiiij. elders ye shall vnderstande aswell the patriarches and prophetes of the olde synagoge as the Apostles Euangelistes doctours of the new Testament Exod. xxiiii Nu. xi Act. xx and also the godly kynges iuges of both peoples For they in scripture be called Elders Now by the syttynge of these Elders is vnderstande the felowship of the iudiciall power with Christ accordynge to Christes owne sayenge Mat. xix Ye shall also syt vpon the .xij. seates iudgynge the xij trybes i. cor vi Also saynt Paule wytnesseth that saintes shall iudge of thys worlde By theyr whyte garmentes or robes wherewyth they were clothed is sygnifyed purenes of mynde innocencye and indifferent iudgement wythout affection Exod. xviiij By theyr crownes of golde vpon theyr heades I vnderstande the mooste pure sense of faith wherby they shal iuge of al accordynge to the arbitrement of God so that what so euer they shall iuge vpon earth shal be ratifyed also in heauen accordynge to that sayng of Christ Mathew xviii What soeuer ye bynde on earth shal be bounde in heuen and what soeuer ye louse on erth the same shal be loused in heauen Furthermore they sygnifye the felowshyp of the victories and raygne of Christ Cap. xi accordynge to that in the Epistle to the Hebrues The sayntes haue vaynquyshed realmes by fayth It foloweth in the texte And out of the seate proceded lyghtenynges and thonderynges and voyces And there were seuen lampes of fyre burnynge before the seate whyche are the seuen spirites of God The preachynge of the Apostles and of men apostolical is compared to lyghtenynge and thondrynge bycause by it is proclamed the fearfulnes of gods iudgementes the whych hange ouer the heades of infideles and such as beleue not By the .vii. lampes of fyre brennyng before the trone I vnderstande the septiforme spirite of God that is to wyt the fulnes and perfection of the heauenly graces wherwyth the kyngdome of Christ is furnyshed Esa xi i. cor xij It foloweth And before the seate there was a see of glasse lyke vnto Crystall and in the myddes of the seate and rounde about the seate were foure beastes full of eyes before and behynde c. My frendes the calamities of thys worlde wherwyth the stynch of the fleshe is repourged and the naughtye affectes of the same vtterly mortifyed muste nedes be passed ouer of vs euen as it behoued the people of God to passe the red see before they coulde entre into the lande of promission Wherfore those heauenly and spiritual waters be here sygnifyed wherwythal the pourgynge of the soules and the spiritual regeneratiō is made Ioh. iij. i. Pe. iiij For onles a man be borne agayne of water and spirite he can not se God And he calleth it a see after the Hebrues fashion whych be wont to call al gatherynges of waters sees as in the thyrd boke of kynges it is called the brasen see wherin the prestes in theyr ministracion washed and in certaine other places Now glasse is a bryght thyng wherby is meant that the water of baptisme purifyeth and maketh bryght not so much the bodye as the hartes yea euē in the outwarde conuersation of maners according to that of Christe Let your lyght so shyne before
confesse Christes doctrine For thys thynge doth Christ in any wyse requyre where he sayeth He that confesseth me before men The flesh is fearfull I shall also confesse him before my father and the angels of heauen Surely reason can not do thys it farre passeth her powers to subiecte herselfe to the hatred of the worlde for Christes sake And therfore Christ requyreth of vs to hate oure owne selues to kyll oure olde Adam Math. x that we may so be transformed into new creatures But what knowlege hath our flesh our nature of such transfourmynge or new byrth Surely no knowlege no felynge no vnderstandynge at al as thys sayntly Nicodemus this holy prelate trustynge to hys owne good workes ful wel declareth Christ talketh of the spirituall and new byrth Nicodemus loketh vpō the carnal byrth sayeng thus How can a man be borne agayne whan he is olde Shall he crepe agayne into hys mothers wombe Herken how foolyshly how vnwysely for al his outwarde holynes thys noble prelate speaketh of godly thynges Yea Christ is fayne to expounde vnto hym how it commeth to passe that we be made newe creatures Howbeit he yet vnderstandeth hym not therfore he asketh agayne how it can be I pray you what synguler poynt do ye se in thys Nicodemus or what other thynge do ye fynde in hym but ignoraunce blyndnes and infidelitie Wherfore though hys outwarde conuersacion shyneth neuer so muche before the worlde yet it can not please God God beholdeth not the outwarde face and vysoure but the mynde and fayth Iere v. Ro. xiiij as also Heremy sayeth And what so euer is not of fayth is synne The inwarde ryghtuousnes and goodnes must go before or els the outwarde can not please God Yf thou hast not the inwarde iustice forthwyth Christ sayeth Onles your ryghtuousnes be better then the ryghtuousnes of the scribes and pharises ye shall not come into the kyngdome of heauen Wherfore lyke as Nicodemus is here founde vnskylfull rude and foolysh in maters concernynge the honour of God and oure helth euē so be all we olde Adams and all fleshly accordynge to Christes sayenge what so euer is gendred of flesh is fleshe onles we be lyghtened of the Lordes spirite What the scripture calleth fleshe Ro. viij We cal flesh here the hole nature of mā the body mynde reson vnderstandyng wyl besyde the holy goost Such a man and such a body of synne surely can do nought but synne seme he neuer so gay to other men and be he decked wyth neuer so many good workes whych thynge saynt Paule declareth copiously to the Romaynes and in thys place thys Nicodeme ful playnly sheweth by hys wyse talking Newe byrth Secondly Christ teacheth vs in thys Gospel the new byrth whych thynge Nicodemus coulde not attayne vnto fyrst he so speaketh of thys new byrth or regeneration that he maketh it playnly necessary to our soules helth What it is to se the kingdom of God For thus he sayeth Onles a mā be borne agayne he can not se the kyngdome of god Now to se the kyngdome of God is as muche as to be iustifyed Wherfore consyder here wyth the eyen of thy mynde what Christe speaketh of thys maner iustificaciō and agayne what Nicodemus thinketh agaynst it Christ reasoneth and gathereth thus No worke no reason no outwarde conuersacion iustifyeth it is only the new byrth that must worke thys Agaynst thys conclusion Nicodeme thus obiecteth Yf so be my outwarde conuersacion workes lyfe be cōformable to the lawe thā for such workes sake God can not but iustifye me and make me eternally blessed But surely thys sayenge of hym is excedingly both false and wycked psa cxv for asmuche as all men be lyers and only God true Wherfore let vs consyder the nature of thys regendrynge in what sorte it is Onles sayeth Christ thou beyst borne againe of water and spirite thou canst not come into the kingdome of heauen Baptisme Marke that in baptisme thys new byrth begynneth For it is a token of sleynge the fleshe as Paule wytnesseth Rom. vi And thys is one parte of the newe byrth Now in baptisme the holy goost also is gyuen and where as we be thus kylled he rayseth vs vp agayne he dryueth draweth altereth and so worketh in vs that we be led nomore wyth fleshly affections but wyth goostly and that we shuld breath and thynke no lōger vpon earthly thynges but vpō heauenly thinges and shulde lyue hensforth only to ryghtuousnes And thys is thother parte of thys new byrth It foloweth herof What it is to be newe borne that to be borne again is nought els but to dye to synne warde and by spirite and fayth to lyue to iustice warde Where thys chaūceth there is the kyngdome of god espyed there is the realme of heauen entred into What gloriacion than is lefte here to the ryghtuousnes of Nicodemus Surely it is not worth a rushe nor to be sette an hawe by Phil. iij. none otherwise than Paule estemed his ryghtuousnes that he gat in hys Iewysh lyfe no better than donge For not the thynge that commeth of our owne reason but that whych the spirite worketh in vs is acceptable to God The thynge that is gendred of the spirite is spirite and is only of valure before God Eph iiij And therfore saynt Paul sayeth to the Ephesians Do of the olde man accordynge to youre former maners and conuersation and put ye on the new man How can reason do or compryse these thinges syth it can not perceyue thynges corporall and outward as from whence the wynde commeth and whyther it woll To conclude thys new byrth is a worke of the spirite though the Papistes do neuer so muche preache the iustice of theyr fleshe Christ hath purchased vs the spirite Thyrdly we be here taught who hath gottē gyuen delyuered and cōmunicated vnto vs thys spirite euen the sonne of man Christe who only came from heauen and retourned into heauen By what thynge then hathe he gotten and deserued vnto vs this spirite Truly herby that he was likewise exalted as the serpent in wyldernes Nu. xxi But what maner serpent is thys The people of Israell ones grudged agaynst god and blaspehmed hym so heynously that he sent vpon them fyery serpentes And who so euer was bytten of any such serpent dyed therof Here God at last moued with the prayers and requestes of Moses commaunded a brasen serpent to be erected for a signe that whosoeuer beynge strykē of any suche serpent shulde loke vp to that brasen serpent shulde be healed Thys fygure Christ draweth to hymselfe and this in sentence he sayeth I shal be delyuered to myne aduersaries to be crucifyed and at last slayne for thys intente that by my crosse and death God the moost louynge father myght be recōciled to the worlde Whosoeuer therfore beynge stryken wyth the poyson darte of synne loketh vp to me that is to saye
them tell it vnto the congregacion Yf he heare not the congregacion let hym be vnto the as an hethen mā as a publicane Lo good frendes here ye be taught by Christe to be tender harted or mercyfull accordynge to thexemple of the father in heauen not to iudge not to cōdemne but to remytte all to God and to gods minister the temporall ruler we be taughte to be perfyte and not to be captiouse but gently to wynke at the small offenses of our brethrē These be the preceptes of our Sauiour Christ wherby a christian mā shal be knowen Wherfore let vs earnestly imbrase them execute them in our lyuynge So doynge we shall declare our selues that we be in dede the chyldren of the father in heauen whose properties we folowe To whome wyth the sonne and holy goost be all glorye in infinita secula Amen The Epistle on the .v. sondaye after Trinitie The .i. epistle of S. Peter the .iij. chapter Th argument BRethren be ye all of one mynde of one harte loue as brethrē be pytiful be courteous meke not rendrynge euell for euel or rebuke for rebuke but cōtrary wyse blesse knowing that ye are there vnto called euē that ye shuld be heyres of the blessynge For he that doth lōge after lyfe and loueth to se good dayes let hym refrayne hys tonge from euell and hys lyppes that they speke not gyle Let hym eschue euell and do good let him seke peace and ensue it For the eyes of the Lorde are ouer the ryghtuous and hys eares are open vnto theyr prayers Agayne the face of the Lorde is ouer them that do euell Moreouer who is it that wyll harme you yf ye folowe that whych is good Yea happy are ye yf any trouble happen vnto you for ryghtuousnes sake Be not ye afraied for any terroure of thē nether be ye troubled but sanctifye the Lorde God in your hartes IN thys Epistle good people thapostle Peter instructeth vs in a generaltye what it becommeth all good christen folke to do Brefly therfore to conclude sayeth saynt Peter se ye be all of one mynde as who shulde saye be not contentiouse stryuynge one agaynst another neyther in lernynge nor yet in your other worldly matters but be ye compaciente Compacient that is to saye suffer together and beare one wyth an other be ye indowed with brotherly loue and charitie be ye tender of harte pytifull easy to forgyue all offences easy to departe youre goodes and money as ye may spare it to the reliefe and succoure of your pore neighbour se ye be also meke courteouse affable gentle to speake vnto Moreouer se ye rēder not euel for euell but beare ye iniurye and wronge paciently accordynge to the example of Christ resignynge and commyttynge the punyshment and vengeaūce to gods hande or to the correction of the ruler whych is gods minister and which beareth not a swearde for nought Yea rather contrary wyse Ro. xiij se ye do good and blesse you them that wronge you and whych worke you displeasures knowyng thys that ye were called by the franke election of God of his special grace and mere goodnes euen before the foūdacions of the worlde were layde Ephe. i. that ye shulde receyue not the blessynge of the world but the blessing of the heritage of God that is to wyt euerlastynge lyfe whych heritage pertayneth vnto vs not as vnto naturall chyldren but as chyldren of adoption election For assuredly my frendes he that woll be happy and be counted iust eyther in thys lyfe before men or in the lyfe to come wyth God and wyth hys holy angels what shall he do sayeth saynt Peter Let hym refrayne and temper his tonge from euel so that he breake not charitie and let hym holde in represse hys lyppes that they vtter no gyle no deceypt no fraude no dissimulation no hypocrisie no vntrouth Let hym I saye eschue from euel and do the thynge that is good and honest both before God man Let hym seke not after discorde variaūce and debate but after peace after vnitie after concorde let hym folowe and insue it For be ye ryght well assured that the eyen of the Lorde God are ouer the ryghtuouse and hys eares are opē to theyr prayers And agayne the terrible visage and face of the Lorde is ouer all them that do euell as who shulde saye God loueth and fauoreth al such as do wel which lyue after a godly and honest sorte beynge in perfyte loue and charitye wyth theyr neyghbours and euen christen he heareth theyr prayers he accepteth theyr oblacions and sacrificies as oure Sauioure Christ hath taught vs in the .v. chapter of S. Mattheu But on the contrary syde God hateth and abhorreth all such as be euel doers yea and also he punysheth them whan he seeth hys tyme. Fynally the Apostle Peter doth here propoūde and set forth vnto vs two great commodities and profytes whych folow them that worke well the one is a temporall pleasure and commoditie to be taken here in thys worlde whyche is that no man shall harme them yf they lyue after a ciuile and honeste fashion amonges men in the worlde the other is an euerlastynge and heauenly commoditie to be taken in the worlde to come whych is euerlastynge blesse But peraduenture ye woll saye ☜ What yf we do well and yet we be wrongfully vexed troubled in the worlde Saynt Peter answereth and sayeth Happy are ye yf ye suffer for ryghtuousnesse sake and therfore he wylleth vs not to be affrayed for any terrour of thē neyther yet to be troubled but thankfully to prayse and glorifye God in our hartes Hythervnto my frendes I haue brefly declared the mynde of S. Peter vnto you whych exhorteth you in thys epistle to good workes But ye muste consyder that in the former parte of hys epistle he taught and spake of fayth to be reposed and set in our Sauiour Christ For as saynt Austine affirmeth Austine it is the intencion that maketh the good worke and it is the fayth that must directe the intencion Let vs thā do good workes accordynge to saynt Peters exhortacion here of pure loue and faythe vnfayned So doynge we shal be sure to be crowned wyth immortalitie by god the father of heauen To whome be glorye and prayse for euer Amen The gospell on the .v. sondaye after Trinitie The .v. chapter of Luke Th argument ☞ Christ declareth the power of hys worde WHan the people preassed vnto Iesus to heare the word of God he stode by the lake of Genezareth and sawe two shippes stande by the lake syde but the fysshermen were gone out of them and were wasshynge theyr nettes And he entred in to one of the shyppes whych perteyned to Simō and prayed him that he wolde thrust out a lytle frō the lande And he sat downe and taught the people out of the shyp Whan he had lefte speakynge he sayd vnto Symon Launche out
the Gospell perteyneth to the conscience and therfore it teacheth not the chaunge of the temporall lyfe or state whyche ciuile ordinaunce alloweth Let vs then my frendes folowe the fayth of thys Apostle Peter and hys penitent harte confessynge our vnworthynes And then doubt we not but we shal be called to the greate feaste where we shall sytte at table wyth the hole company of heauen in the heauenly palace of God the father To whome wyth the sonne and holy goost be prayse and glorye AMEN The Epistle on the .vj. sondaye after Trinitie The .vi. chapter to the Romaynes Th argument ☞ Of the spirituall signification of oure baptisme BRethren knowe ye not that all we whych are baptised into Iesu Christ are baptysed to dye wyth hym We are buryed then wyth him by baptysme for to dye that lykewyse as Christ was raysed vp from death by the glory of the father euen so we also shulde walke in a new lyfe For yf we be grafte in death lyke vnto hym euen so shall we be partakers of the resurrection knowynge thys that our olde man is crucifyed wyth hym also that the bodye of synne myghte vtterly be destroyed that henseforth we shulde not be seruaūtes vnto synne For he that is dead is iustifyed from synne Wherfore yf we be deade wyth Christ we beleue that we shall also lyue wyth hym knowynge that Christe beynge raysed from death dyeth nomore Death hath nomore power ouer hym For as touchynge that he dyed he dyed concernynge synne once And as touchynge that he lyueth he lyueth vnto God Lykewise consyder ye also that ye are dead as touchynge synne but are alyue vnto God thorowe Iesus Christ our Lorde AFter the holy Apostle saint Paule good christē people had declared to the Romaynes the profyte of these two great artycles of our fayth that is to saye christes death and his resurrection shewing them that Christ by hys moost precious death purchased the euerlastynge remission of our synne and by hys resurrection ascended vp to heauen to open the gates therof for vs and apeased the wrath of the father and made vs in fauoure agayne wyth hym that by this his dede we be iustified ☜ made goddes louynge chyldren and the ryghte enheritours of the kyngdome of heuen now in thys epistle he teacheth vs an other lesson to be cōsydered in Christes death and resurrection and setteth it before vs as an exēple to folow the maner therof in our owne selfe meanynge it shulde not auayle vs to beleue that Christe dyed and rose agayne from death excepte we woll conforme our lyfe to hys death and resurrection Do ye not knowe sayeth saynt Paule what further thynge is sygnifyed vnto you in Christes death or to what ende ye be baptysed Verely so many as be christened in the name of Christ Iesus and by baptisme be grafte in the nomber of hys seruauntes be therfore baptised that in a certayne similitude they shulde dye wyth hym Such a signification and fygure hath Christes death vnto vs that besyde that it is the pryce of our synnes it monysheth vs daylye to dye to synne dayly to mortifye and to slee the euell affections and motions of synne and concupiscence rysynge vp in our hartes agaynst the wyll of God And verely such a sygnification hath the ceremonye of our baptysme also vnto vs. The significacion of baptisme For whan we be plonged vnder the water and be lyfte vp agayne it meaneth nothinge els but that our synne is washed and slayne by Christ and we by hys grace lyft vp frome deth whych our synne deserued to euerlasting lyfe It sygnifyeth furthermore that we there promyse to dye to synne dayly to ryse vp agayne out of synne to a new lyfe the lyfe of ryghtuousnes And thys is the vertue fygure of baptysme whych yf we take not after thys purpose we do but deceyue oure selues wyth the outwarde token of the sacrament and lose the inwarde commoditie therof Wherfore my frendes consyder the spirituall meanynge of this holy sacrament let it put you in mynde that ye haue promysed there a perpetuall mortificacion and penaunce of your synne wherof it is a sygne Ye be ones baptysed and nede nomore to receyue the sacrament but yet the sygnification therof muste ye dayly fulfyll that is to dye to synne to ryse more and more to perfytnes of lyfe For we be not washed from our synne by the bloude of Christe shed for vs in hys death that we shulde retourne agayne therto but therfore be we clensed that from henseforth we shulde defoule our selfe nomore wyth synne And as Christ dyed and was buryed for vs so shuld we dye and be buryed wyth him that is to saye synne shuld dye in vs and be vtterly as buryed neuer to be sene agayne in our lyfe And as Christe was raysed vp from death by the glorious spirite of the father to lyfe agayne so shulde we dayly ryse vp from the frutes of synne to a new lyfe walke continually there in And as the power of goddes holy spirite raysed Christ vp agayne from death to lyfe whyche worke redounded to the greate glorye and prayse of God euen so by the power of the same spirite shall we be able to ryse frō death of synne to the newnes of vertuouse lyfe In whych our doynge we shall in some maner worke to the glorye of god when men shal se our well doynge and prayse the father of heauen for hys grace that he worketh in vs. Let then noman refuse to mortifye hys euell affections that he fealeth in hym That yf it be paynfull for hym to abstayne from synne let hym consyder that els he can not be the chylde of God For he is none of Christes that hath not hys spirite and by thys token is it knowen who is grafte in Christe and is in the state of saluation For it is not he whyche foloweth the lustes of hys fleshe but he whych walketh after the spirite Let vs consyder what saynt Paule sayeth here Yf we be lyke Christ in the similitude of hys death we shal be partakers wyth hym in the generall resurrection for yf the selfe same spirite ruleth in vs to fyghte agaynst synne whych raysed Christe from death to euerlastynge lyfe it shall also rayse vs from the corporall death of our body to lyfe agayne and that to lyfe euerlastynge And let vs knowe thys of suertye that as Christe hath not slayne synne and crucifyed it vpon the crosse that we shulde lyue in it and serue the desyre therof but that we shulde be deliuered frō the daunger of it euen so ought we to slee oure olde Adam that is to saye all euyll motions and lustes of synne whyche we inheryte by that we be Adams chyldren conceyued and borne in synne I saye we ought to subdue hym all oure lyfe tyme kepe hym vnder by the crosse of wylful penaunce and afflictiō so by lytle and lytle to abolysh and expell
And therfore whan oure sauiour Christe came amonges them he went aboute to restore all agayne to the ryght sence and purenes and to seuer and wede out the fansyes dreames and leuen of the pharisees wherwyth they had ensoured and corrupted the swete breade of lyfe and he openly tolde the people that onles theyr perfection theyr goodnes and rightuousnes passed the ryghtuousnes and good lyuynge of the scribes and pharisees they shulde neuer come to the kyngdome of heauen Whervpon he went on and taught the commaundementes of God and the pure and ryght vnderstandynge of them as in hys moost excellente and swete sermon whyche he made to hys disciples on the mountayne whych the holy Euangelist saint Matthew setteth forth vnto vs in the v.vi and .vij. chapters more at large doth appeare Mat. vij A good tree sayth Christ bringeth forth good frute For not euery one that sayth vnto me Lorde Lord shal entre in to the kyngdome of heauen but he that doth the wyll of my father whych is in heauen Thou readest in the lawe Thou shalt loue thy Lorde God wyth all thy harte wyth al thy soule wyth al thy power minde Do thys sayeth Christ and thou shalte lyue eternally in heauen Thou mayest not speake of God wyth thy mouth or praye vnto hym wyth thy lyppes and thy harte be farre from God Naye thou must loue hym wyth thy hole harte mynde and power and not fayntly And thou must loue thy neyghboure as thy selfe Who soeuer doth thys shall lyue And who soeuer hath not done thys let hym repent and become a newe mā Let hym aske grace of God that he may be able through hys ayde and helpe to do it He that seketh shall fynde he that asketh shall obtayne to hym that knocketh it shal be opened There is nothynge impossible to God So longe as we be carnall and vnrenewed by the spirite it is not possible for vs to loue God wyth harte We maye wel drede hym as a Lorde punysher of synne but loue hym as a father we can not We maye well lyke seruauntes feare hym but reuerently loue hym lyke sonnes and doughters we cānot It is not possible I say for a carnall man to fulfyll the lawe whych is spirituall Rom. vij The lawe as ye haue herde requyreth the hart We must loue God wyth harte and not drede hym for feare of punyshment as bondmen and bondwomen do theyr lorde Yf we woll consyder what God hath done for vs fyrst he made vs of nought he prouydeth for vs all thynges necessarie to oure soules helth he hath made our soules not as be the soules of beastes wythout reason and whych peryshe dye wyth the body but reasonable but immortall he sente also hys owne sonne from heauen to redeme mankinde from the tyranny and thraldome of the deuel and to teach them how to lyue a godly and an innocent lyfe Yf I saye we woll consyder all thys howe can we but loue god euen wyth harte do his swete wyll and pleasure onles we be harder then the Adamant stones onles we be made of suche a churlyshe nature that nothynge can moue vs. But the pharisees for moost parte were carnal and fleshly persons They obserued the letter of the lawe they kepte the outwarde wordes they dyd no lechery outwardlye they cōmytted no thefte no murther no periury nor suche other vyces outwardlye they dyd sacrifice to God they offered vnto him they sensed they pyped they played they prayed after theyr fashiō but none of all thys was done wyth the harte For inwardly they were full of all abhominacion as Christe hymselfe wytnessed vnto them For they dyd it onely for feare of punyshmēt and not for any harty loue that they had to God They fulfylled the letter of the lawe outwardly But theyr minde theyr spirite theyr hart was vpō other thynges that is to wyt vpō worldly vanities and pleasures So they coulde not fulfyll the lawe so longe as they were in that case For as Paule full well declareth the lawe is spirituall Rom. vij and ought to be done and executed wyth the harte wyth the spirite and mynde and not only outwardly Yet neuertheles all the Iewes were not in thys case for there were holy and iuste persons in all ages as appeareth full wel in the bokes of holy scripture And there were also many whych had good intentes but they were so drowned wyth the blyndnes supersticion gloses tradicions interpretacions and dreames of the pharisees and elders that they espyed not the true honoure and worshyp of God of whyche sorte was Nicodemus Ioh. iij. whych came by nyght to Christ to learne of hym and to dispute wyth hym But Christ perceyuynge that he was yet carnall and that he obserued but the letter of the lawe and not the spirite and mynde of the lawe sayd by and by vnto hym Verely verely I say vnto the onles thou be as who shulde saye new borne not of thy mother but of water and spirite thou canst not enter into the kyngdome of god That that is borne of flesh is flesh but that whych is borne of spirite is spirite A fleshly mā a naturall man a man vnbaptized vnrenewed with the spirite can not smel nor haue any sauour of thinges spirituall he can not worke the wyll and pleasure of God He maye well for feare satisfye the outward wordes but he shall neuer do the wyll of God wyllyngly hartely and with spirite as it is requyred of God that he shulde do For as I haue sayd the law is spirituall and requyreth the harte And surely it appeareth well that thys lawyer toke but the letter of the lawe not the spirite by the question folowyng where he asketh Christ who is hys neyghboure For yf he had loued God hertely he shulde haue counted euery man hys neyghboure as Christes similitude byddeth and not only hys owne nation as cōmonly the Iues dyd Wherfore my frendes yf we wol haue euerlastynge lyfe let vs do as Christe here byddeth vs. Let vs not be speakers nor hearers of the law but doers and not outwarde and lyterall doers but hartye but spirituall doers not for feare as bondmen but for loue as fremē and sonnes and heyres Thys let vs do and we shall lyue euerlastyngly in heauen wyth God To whome be all honoure and imperie for euer and euer Amen The Epistle on the .xiiij. sonday after Trinitie The .v. chapter to the Galathians Th argument ☞ The batell betwene the spirite and the fleshe and the frutes of them both BRethren walke in the spirite and fulfil not the lust of the flesh For the flesh lusteth contrary to the spirite and the spirite contrary to the fleshe These are contrary one to another so that ye can not do what soeuer ye wolde But and yf ye be led of the spirite than are ye not vnder the lawe The dedes of the fleshe are manyfest whyche are these aduoutrye fornication vnclenes