out of our soules the hole body and lompe of synne viciouse nature wherin we be borne In dede so to mortifye synne that we shulde fele no motions therof so loÌ„ge as we be in the body it can not be but yet by goddes holy spirite yf we take good hede we maye so lyue that we shall not serue synne and be led wylfully vnder the dominion therof Wherfore they whyche so loue theyr euell affections that they stryue not agaynst them to subdue them to God wante goddes spirite the gage of theyr saluation and so serue synne as theyr lorde and mayster and therfore be vnder the daunger of synne and deserue the stypende therof whych is euerlastyng deth Rom. vi but he that with good hart and wyll studyeth to resyst and fyght against synne and the motions therof and laboureth to kyll it dayly more and more is now iustifyed from synne that is to saye delyuered from the daunger and penaltye therof Rom. ix For saynt Paule sayeth playnly to the Romaynes Yf ye mortifye the dedes of the fleshe and lustes of the corruptible body ye shal lyue in this epistle he sayeth the same that yf we be folowers of Christ in his death that is in dyeng to synne we beleue certaynly that we shall lyue wyth hym Christe ones was rysen froÌ„ death and dyeth nomore death shall nomore haue power of hym for in that he dyed sayeth oure epistle he dyed ones for all and by hys ones dyenge he destroyed synne for euer He dyed ones to synne and after he was ones deade he was neuer assauted of synne after but quyte discharged of it and nowe lyueth to God and euermore shall he enioye the lyfe whych he is now attayned vnto and shall neuer dye agayne Euen so suppose you youre selues deade to synne that is to saye thynke youre selues so to be discharged from synne that Christe hath destroyed the power therof for you as ye conforme your selfe to the lyfe of vertue In baptysme ye dye to synne and promyse to lyue to ryghtuousnes and therfore yf ye kepe youre promyse you be deade to synne and synne is vtterly deade in you so that ye folowe not the lustes therof Euen so the lyfe whych you now lyue is to God and to hys pleasure Ye lyue now by your fayth in ryghtuousnes which commeth by Iesus Christ our Lorde not of any workes of ryghtuousnes whyche we haue done sayeth S. Paule lest we shulde glorye in our selfe for thys lyfe of grace wherin we lyue before God TituÌ„ iij But of his mercy hath he saued vs thorow the fouÌ„tayne of baptysme wherin we be new borne agayne and renewed by the holy goost to lyue thys newe lyfe acceptable before god And as by the mercy of our Lorde we be set in thys lyfe of grace and strenghthed by hys gracyouse spirite to contynue vs therin no more to retorne and fall to synne and to the lustes therof euen so is the lyfe of glory which we now tary for in hope the gyfte of almyghty God thorow the merites and purchasynge of Christe Iesu Rom. vi i. cor i that all myghte be of God and no fleshe shulde glorye in his syght but he that wyll glory let hym glorye in the Lorde Nowe my frendes these thynges afore rehersed wel consydered let vs diligently laboure wyth oure selues to mortifye and subdue the euell desyres of our fleshe Yf we wyll haue any parte of Christes death and resurrection let vs kepe batayl wyth the flesh and beware we be not subdued therof We do boast of Christ in vayne yf we serue the desyre of synne For it is not ynough to say that we be christen men and that we pertayne to Christe i. Io. ij for he that sayeth he abyde in Christ as wryteth saynt Ihon must in such wyse walke in hys lyfe as Christ walked in hys for it is not he sayeth our Sauiour whyche sayeth to me Lorde Mat. xij Lorde that shal enter into the kyngdome of heauen but he that doeth the wyll of my father whych is in heauen How much then are they deceyued whych in such wyse do fansye of Christ and hys death that they care not into what synne they fall continue in only trustyng vaynly vpon the merytes of the same where here saynt Paule affirmeth that we shall neuer lyue wyth Christ excepte we mortifye our euyll affections and desyres and lyue in ryghtuousnes Heb. xi For though God requyreth fayth as the fyrste entre to come to Christe yet he requyreth also that out of thys fayth shulde springe good and vertuouse lyuyng Fyrst he sayeth in the gospel of saynt Marke Marc. i. Repent and beleue the Gospell It is no fayth that hath not repentaunce It is a vayne repentaunce wherin be espyed no workes of repentaunce Nowe the workes of true repentaunce be feare and drede of God hatred of synne purpose of amendemente diligence to watch agaynst the euell motions of syn Surely ther is no fayth where the spirite of God is not And there is not the spirite of God but the spirite of the deuell where such frutes be raygnyng as be adultery fornication wantonnes hatred stryfe enuye wrath coÌ„tention sedition partestakyng Gal. v. murther dronkennes and excesse The doers of these yf they repent not shall neuer be inheritours with Christ how much so euer they boast of Christ And agaynst these must we dayly fight to subdue them yf we wil be of Christes flocke For as saynt Hierom wryteth Ne semel putemus ardorem fidei posse sufficere Hiero. suê‘ mathe x. semper crux portanda est vt semper Christum amare doceamur Ita apostolus portabat iugiter carnis mortificationem in corpore suo quod qui facit omni tempore semper orat semper poenitet c. Let vs not thinke that the feruentnesse of fayth can ones suffyse euermore must the crosse be borne that so we maye be taught euer to loue Christ Thus dyd the apostle beare coÌ„tinually the mortification of the fleshe in hys body August ad Iuli. lib. iiij cap. iij whych thynge he that doth dothe praye alwaye and repent alwaye Also saint Austine sayeth Whosoeuer is wythout the fayth which worketh by charitie though he seme to repent doynge it but faynedly is an euel tree and of such a tree what sayeth saynt Ihon baptyst Mat. iij. Euery tree whych bryngeth not forth good frute shal be cut vp and cast into the fyer Let vs my frendes all vayne presumptions and false trustes cast awaye labour to performe our promyse whych we made at the fount stone let vs I saye renounce the deuell and hys suggestions and serue Christ our Lorde and mayster by the true workes of ryghtuousnes Let vs watch daylye agaynst oure euell dispositions that we maye lyke obedient chyldren of God glorifye God in oure lyfe i. Ioh. iij In so doynge we shall persuade oure owne hartes that we pertayne to hym
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
full What is thys to saye that by Christ our sinne beynge taken away our conscience maye be quyet and sure of euerlastinge lyfe whyche is a ryght perfecte ioye Let vs praye that we maye be taught openly and playnly wythout prouerbes or parables that is that we maye receyue the holy spirite of cōforte into our soules whych in gods worde maye instructe vs of all trouth Whych graunt vs God the father of heuen Qui viuit et regnat in secula seculorum Amen A sermon in the Rogation weke or a briefe instruction for the weake in the faithe what they ought to do in these dayes of Rogation GOod people thys weke is called the Rogation weke bicause in thys weke we be wōte to make solemne and general supplycatiōs or prayers which in Greke be called Lytanyes litanies Nowe therfore I exhorte you and in the Lordes name I require you that in al your Litanies or supplications ye wol so do that the thynge maye agre to the name and that this oure Litanye thys our supplication and rogation may be made wythe such true and ernest fayth that we may admonishe god and put him in mynde of hys fatherly promises He that wyll not endeuour hymselfe to do this let hym tarye styll at home let him kepe him and absteyne from thys holy processiō lest he happen to iritate and to angre god more then other men shal be hable to pacifie and styll hym The abuse of these dayes Albeit alacke for pitie these solemne accustomable processions and supplications whyche we vse commonly as in this weke to make be now growen into a ryght foule and detestable abuse so that the moost parte of men and women in these solemne dayes of supplication do come forth rather to set out shewe themselues and to passe the tyme wyth vayne vnprofytable tales and mery fables than to make general supplications and prayers to god for theyr necessities I let passe the other enormities and vices whych on these dayes be customably perpetrate and done I wyll not speake of the rage and furour of these vplandysh processions and gangynges about whych be spente in ryottynge and in bely chere Furthermore the banners and badges of the crosse be so vnreuerently handled and abused that I maruayle greatly God destroye vs not all in one yeare What shall I say Surely they are now growen into such abuse that there be farre greter causes to take them awaye and vtterly to abrogate them wyth the other holydayes than ther were in tymes past to institute and ordeyne them And assuredly it is the parte of byshops of parsons of vycares and curates yea also of the prophane Magistrates to se that those vnchristen and vngodly abuses be auoyded and taken awaye or yf the thynge be past remedy vtterly to abolish and abrogate these letanies and supplicaciōs thus abused For assuredly it were much better and more christian lyke ☞ that christian men and women were gathered and assembled together in the church there to make theyr supplications prayers to god than after such an hethē vnruly fashion to mocke God and his holy sygnes And no doubt such as be curates and herdmen of Christes churche shall rendre a sharpe rekenynge and accomptes to God for wynkynge at these abuses Now in these Rogation dayes What is to be demaūded in supplications two thynges are to be asked of God and prayed for The fyrst is that God of hys goodnes and clemēcy woll defende and saue the corne in the felde and that he woll purge the ayer to thintent that not only the lappe of the earth may be replenished wyth seasonable rayne and that the ayer maye be tempered to the vtilitie and furtheraunce of the corne but also that it be not infected that by the eatynge and drynkynge therof neyther we nor our bestes do catche any pestilence poxe feuers or other diseases i. Timo. iiij For as testifyeth saynt Paul in hys fyrst epistle to Timothie gods creatures as meate drynke corne ☜ and such other thynges be sanctifyed by the worde of God and by prayer For frō whence come pestilencies the other kindes of diseases and of syckenesses than that the noysome spirites do infecte the aier And by reason herof cōmonly our corne and grayne be peryshed infected and blasted and so we God permyttynge the same by eatynge and drynkynge our owne grayne do gette vs death and greuouse affections of the body For this cause be certayne gospels redde in the wyde felde amōges the corne and grasse that by the vertue and efficacie of gods worde the power of the wycked spirites whych kepe in the ayer may be broken and the ayer made pure cleane to thintent the corne maye remayne vntouched not infected of the sayd hurtfull spirites but serue vs for our vse and bodely sustenaunce Wherfore my deare brethren we oughte to make these solemne processions wyth ernest myndes and wyth all reuerence in especiall we oughte to handle and to heare the worde of God wyth deuoute and religiouse myndes Thus doynge doute we nothynge but that gods worde wol vtter and execute hys vertue vpon the corne and ayer that those noysome spirites of the ayer shall do no hurte at all to our corne Seconde thys is also moost of all to be desyred humbly to be prayed for in these rogation dayes that God woll vouchsaue to blesse hys creatures not only as before is sayd for the cōmoditie of oure bodyes but also for our soules helth lest our miserable soules do herby catche vnto themselues pestiferous infection and damnable contagion I meane as thus The poyson and infection of the soule is synne Now whan God poureth vpon vs plentyful croppes and increase of all thynges forthwyth we beynge moost ingrate and vnkynde persons do vylaynously gyue oure selues to dayly bankettes and feastynges and to moost beastly fyllynge of our pāchies herof by by ensueth ydelnes of it sprynge whordomes adulteries blasphemies cursynges periuries murders warres and all myschiefe so that it were much better for vs yf our corne and cattel dyd not so happely and plenteously prosper and take So the thynge that we demaunded in our processions and supplications we do fynde for god maketh vs here aboundauntly in this behalfe to enioye our requestes and desyres and doth minister al thynges to the bodye wyth a large blessynge whyche thynge neuerthelesse is moost present poyson and pestilence to the soule and it is the occasion of great myschefe For doubtles surfettynge and ydelnes of all noughtynes be the rotes and the fountaynes of all euels But alake alake thys goostly infection we nothing at all regarde we passe not of it No man regardeth the spirituall pestilence The pestilēce which noyeth the body we eschue it with great care and we study to dryue it awaye wyth often prayers and supplications laynge vnto it all the medicines and remedies we can deuyse But in thys
earth beneth bloude and fyre the vapoure of smoke The sonne shal be conuerted into darkenes and the moone into bloude before that great and renowmed daye of the Lorde come And whosoeuer shall call on the name of the Lorde shal be saued Thys my frendes hath the prophete Iohel so longe ago prophecied vnto vs. And hetherto goeth the lesson of thys presente daye whych conteyneth the fyrst parte of S. Peters sermon Now as touchynge the fyrste parte of Iohels prophecie concernynge the sendynge downe of the holy goost after such a plentyful sorte the scripture teacheth vs that it was fulfylled aboute thys tyme of Pentecost as in our sermons before we haue fully at large declared vnto you And as for the rest of the prophecie concernynge the great calamitie and terrible tokens that shall come agaynste domes daye there is no doubte but it shall come to passe as oure sauiour Christ hath also certifyed vs. Math. xxvij lu xxiij But my frendes let vs be nothynge dismayed nor troubled wyth the remembraunce of thys dradfull tyme whych no doubt yet approcheth nere and shall steale vpon vs or euer we be ware we knowe not how sone Onely let vs do as the prophete teacheth vs here we shal not nede to feare Let vs cal on the name of the Lorde and we shal be saued Let vs thā in al our aduersitie woo and trouble yea and also in our welth prosperitie and felicitie remember God loue God prayse God call on God with fayth But let it be such faith as shall worke by charitie Let it be a lyuely fayth no deade fayth that maye brynge forth good workes Yf we thus do we shall not nede to feare these terrible tokens but we shal be sure to be translated from thys myserye vnto immortall ioye wyth God To whome c. The Gospell on the .iiij. daye of Pentecost The .vi. chapter of S. Ihon. Th argument ☞ Christ teacheth vs here that onles we be renewed by the holy goost we can not come vnto him IEsus sayd to hys disciples and to the company of the Iewes No man can come to me excepte the father whych hath sent me drawe hym And I wyll rayse hym vp at the last daye It is wrytten in the prophetes and they shal be all taught of god Euery man therfore that hath herde and hath learned of the father cōmeth vnto me Not that any man hath sene the father saue he whych is of god the same hath sene the father Verely verely I saye vnto you he that putteth hys trust in me hath euerlastynge lyfe I am that bread of lyfe Your fathers dyd eate Māna in the wyldernes and are dead This is that breade whych cōmeth downe frō heauen that a man maye eate therof and not dye I am that lyuynge breade whych came downe from heauen Yf any mā eate of thys bread he shal lyue for euer And the breade that I wyll gyue is my flesh which I wyll gyue for the lyfe of the worlde IN thys Gospell good people our sauiour Christ makynge answer to the murmourynge of the people agaynst hym bycause he sayd he was the breade of lyfe and declarynge that theyr thoughtes coulde not be hyd from hym expouneth and also fortifyeth the worde that he spake sayenge vnto them that they had no cause to murmoure amonges themselues of the thynge that he spake For therfore hys worde dyd not synke into theyr myndes bycause of theyr mysbeleue Seynge Nemo potest venire ad me they saw not and hearyng they herde not beynge present they were absent Whosoeuer commeth to Christ shall attayne euerlastynge lyfe But there is no waye to come vnto hym but by fayth Thys fayth is not lyghtly had but cōmeth by the inspiracion of the father who lyke as by the sōne he draweth mens myndes vnto hym so with secrete inspiracions of fayth he draweth them to the sonne He bestoweth not so great a gyfte but to suche as be wyllynge gredy ☜ Whosoeuer then shall meryte by hys prompte wyl deuoute mynde to be drawen of the father the same shall attayne by Christ to euerlasting lyfe For our sauiour Christ shall also rayse the deade to lyfe agayne in the last daye A great thynge taketh he that beleueth Christ but without the helpe of the heuēly father he can not do it Yet neuertheles they are not excused bycause they be not drawen For the father as much as in hym is coueteth to drawe all He that is not drawē is in fault himselfe bycause he with draweth hymselfe frō hym that wolde drawe hym Humane thynges be lerned with humane studye but this heauenly lernynge is not perceyued onles the secrete inspiracion of the father maketh hym an apte teachable harte And this is it that longe sythens was prophecied of the prophetes to come to passe Esa liiij And they all shal be taught of God But the desyre of thys worlde do make many vnapt I say it is the gyft of god but the indeuoure must be ours A mā heareth with hys bodely eyen Christes wordes in vayne onles he heare wtin fyrst the secrete voyce of the father whych breatheth the mynde with an insensible grace of fayth For god is a spirite is neyther herde nor sene but of spiritual persons Many haue sene herd Christ to theyr damnation And albeit the Iues boasted that god was both sene herde of Moses of the prophetes yet no mortall mā euer sawe or herde god as he is For thys is only graūted to the sonne of mā oure sauiour Christ Let vs then shake of the care of this lyfe and not so moch seke for the bread whereby our bodyes be fedde as thys breade whych giueth euerlastynge lyfe We counte the olde fathers happye whych dyd eate Manna yet thys Manna preserued them not from death Austine and why Not bycause Manna was euyll sayeth saynte Austine but because of theyr euyll eatyng Christe is the breade whych descendeth from heauen whyche is signified by Manna He that eateth of thys breade shal lyue for euer But ye wol aske who thys is Saynt Austine answereth in thys wyse Augu. de ciuitate dei li. xxi cap. xxv He that is in the vnitie of Christes bodye that is to wytte in the felowshipe of the christen mēbres the sacramēte of whych body all faythfull persones be wonte to receyue when they cōmunicate at the altare come to gods borde doth truly eate the bodye of Christe and drynke the bloude of Christe Nowe therfore let vs by all indeuours we cā make ourselues mete and apte to receyue the holye spirite of god wherby we maye be drawen to Christ Let vs also take parte of hys passions and folowe the cōuersation whych he had in hys fleshe Austine Bernard Whyche thynge as S. Austine others expoune thys place is to eate hys fleshe and drynke hys bloude To whome wyth the father and holy goost be all glorye
wantōnes worshyppynge of ymages wytchcraft hatred variaunce zele wrath stryfe sediciō sectes enuyeng murther dronkennes glottony and suche lyke of the whych I tell you before as I haue tolde you in tymes past that they whych commytte such thynges shall not be inheritours of the kyngdome of God Contrarely they frute of the spirite is loue ioye peace longe sufferynge gentlenes goodnes faythfulnes mekenes temperancy Agaynst suche there is no lawe They that are Christes haue crucifyed the flesh wyth the affections and lustes MY welbeloued brethren and systers in Christe ye muste well consyder and vnderstande that the lyfe of a christen man and womā in thys present worlde is as who shulde saye a continuall warfare a dayly batell and fyghtynge accordynge to the sayeng of Iob. Iob. vij Mans lyfe is on erth a warfare And ye shall furthermore vnderstande that the greatest aduersarie the greatest enemye the mā hath is him selfe Neyther hath mā any thinge so harde and so strōge an enemye to ouercome as hys owne flesh his owne stubborne and rebellous mynde and lust forasmuch as of our owne corrupt natures we be inclined to al naughtynes and euels as it is wrytten in the boke of Genesis Ge. viij The vnderstandinge and ymaginacion of mans harte is euell euen from hys youth The flesh lusteth contrary to the spirite and the spirite to the flesh Ioh. iij Wherfore yf we be not regenerate yf we be not borne agayne yf we be not purged clensed renewed by the spirite of God and so gouerned and directed in al our procedinges and doynges of the same surely we shall neuer enter into the kyngdome of heuen and thys is it that saint Paule doth here tel vs of He byddeth vs walke in the spirite that is to say cast awaye our olde corrupt nature and put on vs a new nature that is to saye a spirituall nature a new man so shall we not fulfyll the lustes and desyres of the flesh As who shulde say Albeit your flesh wrastleth and fyghteth agaynst your spirite whyche ye haue obtayned by Christ and againe your spirite agaynst your fleshe bycause it is not yet throughlye mortifyed nor crucifyed in such wyse that somtyme ye do not the thynge that ye wold fayne do through the infirmitie and weakenes of the fleshe whyche ye haue not yet fully conquered yet thys notwythstandynge se ye go styll on and walke accordynge to the spirite Folowe I saye the thynges of the spirite as holy meditacions readynges of scripture deuoute prayers abstinence of the body and all godly exercises Thus doynge ye shall growe stronge in the spirite ye shal be hable by gods grace and assistence to wythstande the lustes and desyres of the flesh and of the corrupte nature yea ye shal be new mē spirituall men conducted led and gouerned by the holy spirit of god ye shall then embrase the wyll of God frelye without compulsion and not as bondmen to the law Ye shall then be enfraunchised from the thraldome of the deuell Then shall charitie worke more in you than any outwarde lawe can do i. tim i. For a lawe is not made for iust and parfyte persons but to brydel and represse the lustes of synfull persons of carnall and beastly folke for as a certayne Philosopher sayeth Plato Of the euell maners of men dyd good lawes take begynnynge For yf all men wold do as they ought to do we shulde nede no lawes Good men therfore be not vnder the lawe For to be vnder the lawe is to be in seruile feare and not to do the lawe frely And bycause ye shulde knowe the better whan ye walke fleshly and whan spiritually the Apostle S. Paule setteth forth vnto vs the frutes of the fleshe and the frutes of the spirite Workes of the fleshe The workes of the fleshe sayeth he be easely knowen whych are these aduoutrye letchery vnclennes ydolatrye wytchcraft poysonynge hatred stryfe hartbrennynge fume chafynge discorde heresies sectes enuye dronkennes ryotte surfettynge and such lyke Of these foule vyces and frutes of the corrupte nature I tell you before sayeth saynt Paule that who so euer do them onles he ryse agayne by dew penaunce shall neuer inherite the kyngdome of God On the contrarye syde the frute of the spirite is loue charitie ioye peace wyth all men pacience sufferaunce myldnes lyberalitie faythfulnes meknes temperaūce And against such persons sayeth S. Paule as shew these frutes surely there is no lawe i. tim i. For as sayde is the lawe is made for the other sorte of men whych be iniust and disobedient it is not ordeyned for the chyldren of the spirite whych be infraunchysed and whyche be wyllyngly wythout compulsion obedient ynough For the chyldren of the spirite I meane all suche whych belonge vnto Iesu Christ haue mortifyed and crucifyed and do cōtinually mortifye and crucifye theyr fleshe theyr vyces and concupiscences by the power of the spirite that raygneth in them as S. Paul dyd sayenge i. cor ix I tame my bodye and brynge it into subiection Assuredly my frendes the chyldren of the spirite be now nomore subiecte to the fleshe but the fleshe rather is subiecte vnto them or at lest wayes vnto the spirite whych is in them Our Lorde graūt that hys spirite maye so worke in vs by hys lyuely word that we maye eschue the workes of the fleshe and folowe the frutes and workes of the same spirite by our Lorde Iesu Christ To whome wyth the father and holy goost thre persons and one God be rēdred all honoure glorie prayse and thankes for euer and euer Amen The Gospel on the .xiiij. sonday after Trinitie The .xvij. Chapter of Luke Th argument ☞ Christ healeth the .x. lepers AS Iesus wente to Hierusalem he passed thorowe Samaria and Galile And as he entred in to a certayne towne there met hym ten men that were lepers Whych stode afarre of and put forth theyr voyces and sayd Iesu mayster haue mercye on vs. When he sawe them he sayd vnto them Go shewe your selues vnto the prestes And it came to passe that as they wente they were clensed And one of them when he sawe that he was clensed turned backe agayne and with a loude voyce praysed God and fell downe on hys face at hys fete gaue hym thankes And the same was a Samaritane And Iesus answered and sayd are there not ten clēsed But where are those nyne There are not foūd that returned againe to gyue God prayse saue only thys straunger And he sayd vnto hym aryse go thy waye thy fayth hath made the hole GOod christē people not only the wordes of our Lorde be full of great mysteries and significacions but also hys myracles and hys workes be as it were parables and ful of mystery and by them we ought to nourysh increase oure weake fayth more and more and to make it stronge as one may se and consyder in the gospell of thys daye whych maketh mencion of .x.
hym a question temptynge hym and sayeng Mayster whych is the great commaūdement in the lawe Iesus sayd vnto hym Thou shalt loue the Lorde thy God wyth all thy harte and wyth al thy mynde Thys is the fyrst and great cōmaundement And the seconde is lyke vnto it Thou shalte loue thyne neyghbour as thy selfe In these two cōmaūdementes hange all the lawe and the prophetes Whyle the pharisees were gathered together Iesus asked them sayenge what thynke ye of Christ Whose sonne is he They sayd vnto hym the sōne of Dauid He sayde vnto them howe then doth Dauid in spirite cal hym Lorde sayeng The Lorde sayde vnto my Lorde syt thou on my ryght hande tyll I make thyne enemyes a footestoole Yf Dauid than call hym Lorde howe is he then hys sonne And no man was able to answere hym any thynge neyther durst any man from that day forth aske hym any mo questions THe Gospell red in the churche thys daye good christen audiēce doth reherse vnto vs how the pharisees Hierom hearynge that Iesus Christ had confounded the Saducees whych as saynt Hierome noteth were of contrarye opinions wythin themselues and as it were enemyes one to another yet they come ioyne together agaynst Christe to thintent as Ihon Chrysostome sayeth they myghte ouercome hym by multitude Chrysostome whome they coulde not cōuince wyth reasons And so sayeth he they confessed themselues to be naked of the trouth whych armed thēselues with multitude They come than all together And one amonge them a doctour of the lawe speakynge for all the reste to thintent yf that one ouercame they myght al seme to haue the vpperhande in tēptynge our Lorde Iesu Christ dyd put thys question vnto hym sayenge Mayster whyche is the greatest commaundement of the lawe Here you maye se what fashions these false foxes and ypocrites had Fyrste they called Iesu Christe mayster whose disciple for all that they had no desyre to be And they dyd demaunde hym of the greatest commaundement as Chrysostome sayeth which neuer had accomplished the least Chrysostome but rather by theyr cursed and auaricious constitucions had transgressed all the lawe of God And they thought that it was ynough for to dispute the one agaynst the other by pryde and vanitie for they dyd not desyre but all only to be sene and praysed of men yet for all thys the swete Sauiour desyrynge theyr saluation doth gyue them here true and sounde doctrine and healthfull correction answerynge them mekely that they ought to loue God with all theyr thought the whych they dyd not and theyr neyghbour as themselues but they dyd cleane contrarye For he whych was theyr God theyr neyghbour in as much as he was man they wold put him to death In whych he shewed them to be synners ypocrites that is to saye counterfayted holy transgressours of all the lawe and of the prophetes And accordynge vnto saynt Marke in the .xij. chapter they wyst not what to answere but theyr owne doctoure gaue sentence agaynst them sayenge Mayster in truth thou hast sayd well For there is one only god and ther is none other but he And to loue hym wyth all the harte wyth all the vnderstandyng wyth all the soule and with all the strength and the neyghbour as hymselfe is a greater thynge then al the brentofferynges and sacrifices made vnto God Here maye you se howe he hymselfe gyueth iudgement agaynst the couetousnes of the scribes pharisees whych loued so well the sacrifices for the profyte that came therof vnto them And on the contrary syde he approueth the answere of Iesu Christ the whych they thought to haue interrupted and checked Thus it appeareth that the craftye be taken in theyr craftynes and that ther is no coūsell against god And then fynally our Lorde demaunded of the pharisees beynge all there together whose sonne Christ was And forbycause they were carnall they knewe nothynge in Christ in Messias but flesh and they answered hym that he was the sonne of Dauid And then oure Lorde wolde shewe them and teache theyr saluatiō For it was not ynough for to beleue that he was a man cōmen of royall bloude but also it must be beleued that he was God vnied vnto humayne nature for to make the redemption of men And therfore he sheweth them by the wytnesse of Dauid selfe that he is God Psal xix where Dauid sayeth in spirite The Lorde god hath sayd vnto my Lorde Syt on my ryght hande vnto the tyme that I put thyne enemyes a foote stoole to thy feete Dauid calleth Christ hys Lorde syttynge on the ryghte hande of God whych is to vnderstande as the auncient doctour S. Remigius other doth expoune it not that God is corporall that he shulde haue a ryght or left syde but to syt on the ryghte hande of God Remigius is to remayne in the same honoure and dignitie egall wyth the father so that herby he cōfesseth that he is God And this the pharisees vnderstode not to be sayd of Christe but they were those whych the spirite of god calleth the enemyes of Christe for to be put vnder hys feete Than my brethren let vs not tempt Iesu Christ Let vs beleue that the greatest and the fyrst commaundement is to loue God wyth all our hart wyth all our thought and wyth all our soule that he is true God and that he is true mā And we shall be of the nombre of the chosen for to laude the heauenly father and our Lorde Iesu Christ syttyng on hys ryght hande Vnto the whyche wyth the holy goost be glorie wythout ende The Epistle on the .xix. sonday after Trinitie The .iiij. chapter to the Ephesians Th argument ☞ How we ought to put of our olde Adam and put on the newe BRethren be ye renewed in the spirite of youre mynde and to put on that newe man whych after God is shapen in ryghtuousnes and true holynes Wherfore put away lienge speake euery mā trouth vnto hys neyghbour for as much as we are members one of another Be angry and synne not let not the Sonne go downe vpon your wrath neyther gyue place vnto the backbyter Let hym that stole steale no more but let hym rather labour with hys handes the thynge which is good that he may gyue vnto hym that nedeth MY welbeloued frendes in our sauiour Christ ye shall vnderstande that in the texte immediatly goynge before thys epistle of thys present daye the Apostle doth admonysh vs for to leaue the olde mā that is to say our fyrst natiuitie or byrth by the which we be borne chyldren of the yre and wrath of God we be fulfylled wyth synnes wyth euel desyres and wyth concupiscences the whych woll turne vs vnto corrupcion and eternall death After in our epistle he exhorteth vs that we shuld be renewed not accordynge vnto the body but in the spirite of our soule For it is the spirite of God that wyl inhabyte there and
carnall and olde man and let vs be ledde wyth the spirite of god which is here called the spirite of trouth Whych spirite by the instrument of godes word as here is declared shall open and disclose vnto vs all trouth necessarye to oure saluation and soule helth Which thyng also the aūcient doctour Ihon Chrysostome witnesseth Chrysostome in cap. mat xxij homi xli sayeng What so euer is sought to the soule helth the same is al togither conteyned and accomplished in holy scripture He that is ignoraunt shal fynde there ynoughe to lerne He that is stubborne and a synner shall fynde there the skourgies of the iudgemente to come that he maye feare He that laboureth shall fynde there the gloryes and promises of lief euerlasting by chawyng wherof he may be more more kyndled to do good workes as becommeth a christian man to do Let vs praye then to god with pure hartes that he woll vouche saue to send vs this holy ghost this cōforter vnto our myndes which may open vnto vs al trouth To whome be glory and prayse immortally .c. The Epistle on the .v. sondaye after Ester The fyrste chapter of saynt Iames. Th argument ☞ Saynt Iames exhorteth christen men to declare their feyth wyth good workes And he sheweth what thyng true Religion or deuotion is MOst deare beloued brethren euery good gifte and euery perfyte gyfte is from aboue and cometh downe from the father of lyghtes wyth whō is no variablenes neither is he chaunged vnto darckenes Of hys owne wyll begat he vs wyth the worde of trouth that we shuld be the fyrste frutes of hys creatures Wherfore deare brethrē let euery man be swyft to heare slowe to speake slowe to wrath For the wrath of mā worketh not that whyche is ryghtouse before god Wherfore laye aparte all fylthynes and superfluitie of maliciousnes and receaue wythe mekenes the worde that is grasted in you whych is hable to saue your soules THe holy Apostle of God saynte Iames good christen people in the epistle of this day doth discerne the true hearers of gods worde from the false hearers And ye shal vnderstande that the true hearers of gods worde be they whiche take it with fayth who be the true hearers of gods worde mat xiij whiche vnderstande it in theyr harte whiche do garnishe it outwardely with suche workes as be prescribed and appoynted them to do and as the parable of Christe declareth whiche do heare the word of god and vnderstande it whiche also bryng forthe frute some an hundred folde some sixty folde some thyrty folde Psal i. And it is he according to the wordes of the prophete Dauid whiche is lyke a tre planted by the ryuer syde bearyng his frute in due tyme. But the false hearers of the worde be they the false hearers whiche heare it but they receiue it nat with fayth they vnderstande it nat in theyr harte neyther do they furnyshe and declare it to the worlde with good workes and as the parable of the sower sayeth they suffre the deuyll to take the worde out of theyr harte These be only temporall hearers and but for a season they be but starters they stycke nat by it They be also suche as when they haue perceyued taken the true word of god they choke it with the care of this world and with the disceitfulnes of ryches so make the worde vnfruteful for they receiue it nat with ful mynd but by snatches and myndyng other thynges euen as he whiche beholdeth his bodely face in a glasse and forthwith goeth hys waye and forgetteth by and by what maner thyng it was Estote factores verbi Be ye then doers of the worde that is to wete declare with good workes that ye truly vnderstande it and be nat hearers onely as who shulde say Ye that heare the worde of god with your eares and do boste and glory in the knowledge therof and neuertheles be occupyed and intangled in other maters ye do nothyng els but deceiue your selues whych thyng he declareth with a wonderful goodly and apte similitude ☜ For lyke as it nothinge helpeth a man to stāde before a glasse and to se hym selfe faire whan he goeth away forthwyth and forgetteth strayte hys beawtie So it helpeth a man nothynge at all to heare gods worde onles he receyue it in hys harte and take holde of it by fayth depely printyng in hys mynde the beautie therof and be delyted therin and fynally declare wyth good workes that he doth truly vnderstande it Furthermore he that standeth before a glasse maye well glorie and bragge of hys beautye for a tyme So he that heareth the worde may well reioyse and glorie of it But whan the glasse is taken away anone the beautie is out of the mynde So in tyme of necessitie and tribulation yf the true glasse of gods wyll that is to wyt the worde of God be taken awaye and not cōsydered anone the promyses and gospell that is to saye the glad tydynges concernynge our redemption is out of mynde the beautie of gods goodnes is forgotten and finally the wyll and pleasure of the Lorde is neglected But on the contrary parte who so loketh in the perfyte lawe of lybertie and continueth therin yf he be not a forgetful hearer but a doer of the worke the same shal be happy in hys dede As who shulde saye He that rightly heareth and vnder standeth the worde and doeth expresse the same with worthy workes in such wyse as he sheweth hymselfe to haue a firme sure vnderstandynge of the same whereby he may vaynquish and chase away death Satan and synne he shal be happye in hys dede or worke he shal be declared by hys dedes to be a iustified person and saued For dedes workes in christē men be testimonies and wytnesses of our iustifyeng fayth and that we do vnderstande ryghtly and truly gods worde Augus For as saynt Augustine affirmeth fayth ought to go before workes Yea he declareth playnly the workes wythout fayth can not be good and he allegeth for hys purpose that texte of saynte Paule Ro. iiij Omne quod non est ex fide peccatum est That is to saye what so euer is not of faythe the fame is synne Chrysostome de fide et Lege Herevnto also agreeth Chrysostome where he sayeth Fayth ought to shyne before workes and workes muste be the handmaydes or waytynge seruauntes and folowers of fayth True religion Secōde in thys epistle saynt Iames doth teach vs good people what the ryght and perfyte religion of a christian man or woman is Yf any man sayeth saynt Iames woll seme to be religiouse amonges you not refraynynge hys tonge but seducynge and deceyuynge hys owne harte thys mans religion is vayne ☞ Pure and vndefyled religion before God the father is thys to vysite the fatherlesse and wedowes in theyr aduersitie to kepe thy selfe vnspotted in the worlde Lo
of thys Gospel let vs fyrst seke for our soule helth and foode as we se the people dyd here and doubt we no thynge but God wyll prouyde well ynough for our bodely foode Let vs not do as the Romane citizens dyd whych fyrst sought for money and then for vertue but let vs fyrst seke for vertue and for the kingdome of God and then wythout muche sekynge the rest shal be aboundauntly gyuē vs. Let vs not trust to much to our owne carnall reason as the Apostles dyd here but let vs thynke nothynge impossible to God yea let vs be ful assured that he wol helpe whā he seeth best hys tyme beynge throughly persuaded that all thynges come by the large blessynge of god To whome be all glorye Amen The Epistle on the .viij. sondaye after Trinitie The .viij. chapter to the Romaynes Th argument ☞ Of the mortification of the fleshe BRethren we are detters not to the fleshe to lyue after the fleshe For yf ye lyue after the fleshe ye shall dye But yf ye thorowe the spirite do mortifie the dedes of the body ye shall lyue For as many as are led by the spirite of God they are the sonnes of God For ye haue not receyued the spirite of bondage to feare eny moare but ye haue receyued the spirite of adoption whereby we crye Abba father The same spirite certifieth our spirite that we are the sonnes of god Yf we be sonnes then are we also heyres the heyres I meane of God and heyres ānexed wyth Christ yf so be that we suffer wyth hym that we maye be also glorified together wyth hym FYrst in thys Epistle we be taught good christen people We ought to mortifie our lustes that after we be ones grafted by the sacrament of baptysme into the holy communion of christen persons and thervpon through the intercession and merytes of Christes most holy bloude shed for vs be iustyfyed and reconcyled to the father of Heauen we ought nowe not to lyue accordynge to the lust of the flesshe but vtterly to mortyfye the dedes of the same and to do the workes of the spirite that is to say not fleshly workes but spirituall workes honest vertuous and charitable workes the stypende and reward wherof is euerlastyng lyfe wheras the rewarde of them that do otherwyse and that lyue after the fleshe is death without ende And here the Apostle Paule setteth before our eyes aswell the promyses as the thretnynges terrours wherwith he frayth vs away from carnall workes and exhorteth vs to the mortyfycacion of the flesshe and vnto ghostly workes whiche be semynge for christen men to vse To the carnal workes he yeldeth for rewarde death and consequently eternal damnacyon To spirituall and good worckes in place of rewarde he ascrybeth lyfe wherein the godly parsons do here in this worlde lyue holyly and after this worlde shall enioye eternall lyfe Secondly we be here taught by S. Paule that yf we be right Christiās I meane yf we lyue not after the fleshe but after the spirite and christianly we be sure to be the sons and chyldren of God And on the contrary syde yf we lyue otherwyse we be vndoubtedly the chyldren of Satā Two spirites And forasmuch as there be two sortes of spirites the spirite of feare or bondage and the spirite of adoptyon wherof the fyrste pertayneth to wycked persons and the other pertayneth to the good and godly persons therfore ye shal vnderstande that they whiche haue the spirite of bōdage do all that they do coactly and not of a fre hert these be the chyldren of the law or letter and be mere hypocrytes But they whiche do good workes euen of a fre hert and not as cōpelled by feare of the lawe but euen of loue these be the ryght chyldren of god these be the true christians these haue the harte and the grace in all their necessities to crye to God theyr father and to call hym Abba father and to aske of him with certayne and sure fayth all that they want whiche is necessarye for them to haue These haue peace of conscyence wherby they beynge iustyfyed and led of the spirite of god be throughly persuaded in their conscience that by the merites of Christ they haue God their mercyfull Lorde and father whiche wyll bothe helpe them and here them in theyr nede Of this peace speaketh S. Paule in the .v. Chapter of the Romaynes saying Nowe then that we be iustyfyed by fayth we haue peace towardes God by our Lord Iesu Christ But of the seruyle feare wherwith all hypocrites no true christians by indowed saynt Iohn wryteth in this wise i. Io. iiij feare is not in loue but perfecte loue casteth forthe feare because feare hath torment The office of the holy goost Thyrdly we be here taught what is the moste propre offyce of the holy ghost that is to say to certyfye vs of our enheritaunce whiche we receyue in Chryst Iesu With this confyrmacyon of the holy Ghoste were all sayntes and holy men sealed euen as many as constantly stode and persisted in the confession of Christe and whiche at this daye do persyst And for this cause dothe the Apostle oftentymes wyshe and desyre to suche as he wrote the strengthnyng of the holy ghost Eph. iij as to the Ephesians where he sayth For thys thynge do I bowe my knees that ye maye be strengthened by hys holy spirite And of thys office or propertie whych the holy goost hath Ephe. iij. cor i. he is oftentymes called the ernest the pledge the gage the seale or certificate Fynally we be here instructed the way of glorifyenge vs. that albeit we surelye knowe we be the heyres of God and felowe heyres with Christ yet neuertheles it behoueth vs to be glorifyed by tamynge and mortifyenge of oure lustes by pacient suffrynge of tribulation and displeasures as the apostle sayeth here Heyres wyth Christe yf so be we suffre wyth hym that we may also be glorifyed wyth hym Wherfore my frendes yf we couet to be of the saued nombre let vs accordynge to S. Paules exhortacion kyll the lustes of oure fleshe to thyntent we maye lyue and walke spiritually Then in all oure nedes we shall as louynge chyldren be bolde to call to our moost tender and kynde father for succoure Then shall we be certifyed by the holy goost that we be the sonnes and heyres of God and ioynt neyres wyth Christ wyth whome yf we suffre wyth hym we shall also be glorifyed To whome be honoure and glorye per infinita secula Amen The Gospell on the .viij. sondaye after Trinitie The .vij. chapter of Matheu Th argument ☞ Signes wherby to discerne false teachers IEsus sayd vnto hys dysciples Beware of false prophetes whyche come to you in shepes clothynge but inwardly they are rauenynge wolues Ye shall knowe them by theyr frutes Do men gather grapes of thornes or fygges of thystles Euen so euery good tre bringeth forth good
frutes But a corrupte tre bryngeth forth euell frutes A good tre can not brynge forth bad frute neyther can a bad tre brynge forth good frutes Euery tre that bryngeth not forth good frute is hewen downe and cast into the fyre Wherfore by theyr frutes ye shall knowe them Not euery one that sayeth vnto me Lorde Lorde shall enter into the kyngdome of heauen but he that doth the wyll of my father whych is in heauē he shal entre into the kyngdom of heauen FOrasmuche as good christen people it is harde to know false teachers and theyr doctrine therfore our Sauiour Christ thought it not ynough to bydde vs beware of them but he addeth also certain tokens and sygnes wherby we maye easely discerne and knowe them They come sayeth Christe vnto you in shepes clothynge but inwardlye they are rauenynge wolues They come vncalled vnappoynted vnsent of God naye sent rather of the deuell to blase and sowe abrode the wycked learnynge doctrine eyther of the byshop of Rome or of the cursed Anabaptistes or of the sacramentaries or brefly to conclude of some other vngodly and detestable here tykes The Lorde of heauen kepe vs and preserue vs all from theyr infections They come I saye vnsent for accordynge to the sayenge of the prophete Hieremye Ier. xxiij Currebant ego non misi eos They ranne and I sente them not sayeth the Lorde In outwarde appearaunce they seme moost holy men and of great simplicitie But surely accordinge to the cōmon prouerbe they be foxes or rather wolues cladde in lambes skynnes They be lyke paynted and gaye sepulchres whyche be fayre wythout full of all stynche and caren wythin They come in shepes clothynge What beast is more simple more harmeles yea more profytable also to the common welth then the shepe But what be these false teachers inwardly Inwardly sayeth Christ they be rauenouse wolues The wolues propertie is to rauen Ioh. x. to rente to spoyle to deuoure the shepe But nowe how shall we kepe vs and beware of these woluyshe preachers By theyr frutes sayeth Christe ye shall knowe them as who shulde saye Yf they be good men in dede and ryght teachers and no hyprocrites I meane no counterfeyte nor deceiuable preachers they must nedes brynge forth good and godly workes euen such workes as God cōmaundeth them to do and not workes of theyr owne deuysynge fantasyenge but such as God alloweth and whych procede of a fayth vnfayned And not only they woll do them but also teache the same to other euē as Christ and hys Apostles wold haue them taught as they themselues taught them not that by them we shuld iustifye our selues as the proude and gloriouse pharisee dyd that Christ speaketh of in the .xviij. chapter of Luke lu xviij but that we shulde accordynge to thexemple of the lowly publicane cōfesse our selues synners and desyre gods mercy The good and ryghte preacher woll teach the people vnfaynedly to truste repose themselues in Christ to stycke to the merytes of hys passion vtterly to reuounce theyr owne ryghtuousnes and merytes in gods syght He woll teache them neuertheles to mortifye theyr carnal afections and to do good workes euen of a fre harte or els that accordyng to Paules rule they declare them selues not to be the chyldren of God Ro. viii For yf sayeth Paule ye lyue after the fleshe ye shall dye But yf ye mortifye the dedes of the body through the spirite ye shall lyue But agayne he wol teache them not to clayme heauen as of duetye for theyr workes sake Rom. vi but rather for the promyse sake For thoughe death be the wages of synne yet eternall lyfe is no wages but as Paule calleth it the gyfte of God throughe Iesus Christ our Lorde Yea he woll teache them whan they haue done altogether yet to confesse and saye that they be vnprofytable seruauntes These I saye be the frutes of good teachers these be the grapes these be the figges that come of the good trees They that teache or lyue otherwyse be naughtye corrupte trees theyr frutes that they brynge forth be thornes and thystyls And I passe not though dyuerse false teachers haue dyed moost cōstantly and paciently in theyr erronious opinions as many papistes and also Anabaptistes sacramētaries haue done in our tyme and as it is redde that certayne heretiques named Donatistes dydde in olde tyme. Whose erroure S. Augustine confutynge wryteth Austine that in a christian man the sufferyng of death is not to be consydered but the cause of sufferynge that is to wyt whether hys doctrine be suche that he ought to suffer death for by the cōmaundement of God Seconde we be here taught that wycked euel doctrine can not endure but as an euell tree whyche beareth no good frute is hewen downe and caste in to the fyre euen so it is wyth euel doctrine and wyth the teachers therof Let men buylde vpon the foundacion of Christ what they woll surely yf theyr buyldynge be stubble or haye that is to saye yf it be no sounde sure doctrine i. cor iij the fyre at length woll brēne it vp But yf the buyldynge be golde syluer or preciouse stones it shall stande agaynst all tempestes As we se at thys daye how the papistical doctrine at the touch stone of gods worde appeareth in the lykenes what it is and how it begynneth to vanyshe awaye euerywhere where the gospell is preached But the pure worde of God abydeth for euer Fynally Christ doth teach vs here that these gloriouse and holy hypocrites whych in outwarde apparaunce and in name appeare christiās speakynge alwayes of god but doynge nothing that god byddeth them do shal not entre into the kingdome of heuen But they shal come thyther whych haue Christ and the gospell not in theyr mouthes onely but in theyr hartes also whych do the wyl of Christ and lyue as the gospell teacheth them These shall enheryte the kyngdome of heauen where they shall lyue eternally in all ioye wyth the father sonne and holy goost To whome be glorye Amen The Epistle on the .ix. sondaye after Trinitie The .i. Epistle to the Corin. the .x. Chap. Th argument ☞ God 's vengeaunce vpon euell lyuers and ydolaters is here set forth in exemples vnto vs. BRethren we shulde not lust after euel thynges as they lusted And that ye shulde not be worshyppers of ymages as were some of them accordynge as it is written The people sat downe to eat and drynke and rose vp to playe Neyther let vs be defyled wyth fornication as some of them were defyled wyth fornicatiō and fel in one daye .xxiij. thousande Neyther let vs tempte Christe as some of them tempted and were destroyed of serpentes Neyther murmure ye as some of them murmured and were destroyed of the destroyer All these thinges happened vnto them for exemples but are written to put vs in remembraunce whome the
Math. vi Forgyue vs our trespasses as we forgyue thē that trespasse agaynst vs. And by these wordes sayeth saynt Austine humblynge oure soules we cease not after a maner to do dayly penaunce But it is to be feared lest many of vs playe rather the pharisees parte thynkynge our selues hyghly in gods fauour and in the meane season despysynge our neghbours whych by theyr humble submission and penitent hertes shall get vp before vs. Heauen is gyuen not to such as iustifie themselues by their owne dedes but to such as mekely and penitently call for mercy pardon and grace wherby they maye afterward worke that maye be pleasaunt in gods syght Who wol surely in heauen crowne them wyth glorye immortall To whome be honoure and prayse for euer and euer Amen The Epistle on the .xij. sondaye after Trinitie The .ij. Epistle to the Corin. the .iij. Chap. Th argument ☞ The ministration of the gospel is here praysed BRethren such trust haue we thorow Christ to godwarde not that we are sufficient of oure selues to thynke any thynge as of oure selues but yf we be able vnto any thynge the same commeth of God whych hath made vs able to minister the new testament not of the letter but of the spirite For the letter kylleth but the spirite gyueth lyfe Yf the ministracion of death thorow the letters fygured in stones was glorious so that the chyldren of Israel coulde not behold the face of Moses for the glorye of hys countenaunce whych glorye is done awaye why shall not the ministracion of the spirite be much more glorious For yf the ministrynge of condemnation be glorious much more doth the ministration of ryghtuousnes excede in glorye FOr bycause that saint Paule welbeloued brethrē in our sauiour Christe had a lytle before the begynnynge of the epistle of thys daye praysed the Corinthians sayenge vnto them that they were hys epistle in Iesu Christe in asmuch as they had receyued hys gospell and had wrytten and imprinted his fayth in theyr hartes by hys administration preachynge Ministred by vs sayeth he not wryttē with ynke but by the spirite of the lyuyng God Not written in tables of stone as those that Moses had but in tables of flesh in the harte therfore to thyntent to gyue them none occasion that they shulde waxe therwyth proude and to hope and glorie in themselues and not in God and also for to holde them in humilitie vnder the sauegarde of God saynt Paule sayeth We haue truely such hope in God by Christ not that we are sufficient of our selues c. As yf he had sayd Thys that I saye I do not speake it arrogantly presumynge of myne owne wyttes but I haue such hope in God by Iesu Christ that thys that I say is true and shall abyde true I do not saye it of my selfe as of my selfe for we be not sufficient to thinke any thynge of our selues as of our selues but oure sufficientnes and all that whyche we maye thynke speake and do touchynge goodnes cōmeth and dependeth from God whych is begynnynge myddes and ende of all goodnes The whych hath made vs and gyuen vs power to be ministers and preachers of the new testament of the new and good promises whych are by Iesu Christ He hath gyuen vs authoritie and commission to be a preacher not of the letter but of the spirite for the letter sayeth saint Paul sleeth the soule and the spirite doth quycken it We ought here to note well the difference that there is to preache the letter and the spirite For vnto the tyme that the lyuely worde of God be by feruēt fayth rooted in our hartes vnto the tyme I say that we serue God nomore wyth euell wyll but ioyfully and frely what studye or lections soeuer we take yea yf we knewe the olde and new testament by rote of harte yet folowe we the letter But the spirite of God the spirite of scripture the spirite of the which S. Paul speaketh of here is out of feare it serueth in lybertie For where the spirite of the Lorde is there is lybertie fredome Saynt Paule now after that he bare the lyght of God I meane the worde of Iesu Christ beynge desyrous and wyllynge not to hyde it vnder a bushell but exaltynge it and settynge it vp to be bruted and praysed of angels and of men commeth to compare the eternall gospell vnto the transitorye lawe of Moses He calleth the lawe of Moses the executynge or administracion of death damnation Not but that the law is good and holy yf it be vsed lawfully but forbycause the Iues haue abused it to theyr damnation And for the same cause by occasion it is called administration of death He sayeth than yf the administration of death that is to saye yf the auncient lawe was delyuered and gyuen in lyght in puissaunce and in glorye what shall the lawe of the gospell be whych is the administration of the spirite of lyfe and of iustice But forasmuche as dyuerse heretikes and vnlearned persones haue mysvnderstanded thys wrytynge of saint Paule in thys place therfore I thynke it not amysse brefly to make a faythfull reapport vnto you of S. Austines wordes concernynge the interpretacion of thys place Thus he wryteth in hys seconde boke agaynst the aduersary of the lawe and prophetes The lawe albeit it be holy iust and good The wordes S. Austine yet it bryngeth death to the transgressours and breakers therof whome the grace of God helpeth not to fulfyl the iustice of the lawe For it behoued that in the olde testament a lawe shuld be layde vpon the proude and stubborne Iues and on such as trusted vpon the power of theyr owne wyll whych lawe shuld not gyue them ryghtuousnes but shulde commaunde vnto them ryghtuousnes and so beynge wrapped and in tangled wyth the death for transgression that they myght fle to grace which grace not only cōmaūdeth but also helpeth thys grace in the new testament is reuelate and opened vnto vs. And of thys occasion do these blasphemours of gods worde thynke that the lawe was nought whych was gyuen by Moses bycause it is called the ministration of death fygured in stony letters They consyder not that it was so called bycause of them whyche thoughte by theyr owne fre wyll to satisfye the lawe not holpen with the spirite of grace were holden gyltye of transgression vnder the letter of the same lawe For assuredly the transgression or breakinge of the lawe shuld not be euell onles the law it selfe were good What maruayle is it than yf it be called the ministracion of death where the letter kylleth in prohibitynge euell whych is done and in commaundynge good whych is not done and on the contrary syde that the other is called the ministracion of the spirite whych quyckeneth that we mought ryse from the death of preuarication and rede not gyltie in tables ryghtuousnes ☞ but beynge fre might haue it in our hartes and maners that is to
lazers or lepers whome at that tyme our Lorde clensed of theyr leprye and of hys large mercye made them hole But what sygnifye these .x. lazers or lepers vnto vs Truly in the lawe of Moses God had forbydden that none shulde kepe company with them whych were infected and sycke with bodely leprye but commaunded that they shulde be put forth from amonges them and from the company of the rest lest they shulde infecte and pollute other as it is redde in the boke of Numeri where it is wryttē in this wyse Num. v The Lord god spake to Moses sayenge Commaunde the chyldren of Israell that they put out from theyr tentes all lazars or lepers But certaynly we ought a great deale more to take hede that we do not communicate nor kepe company wyth such as be lazars spiritually The spiritual lepry is infidelitie heresie and ignoraunce of God For lyke as the bodely leprye doth corrupt al the body euen so doth infidelitie corrupt all the soule and by the stynkynge breath therof that is to say by the wordes and conuersacion of suche as be corrupted therwith be other corrupted the company wyth them accordynge to that sayenge Corrumpūt bonos more 's colloquia praua that is to saye euell communicacions do corrupt good maners Wherfore al such ought to be eschued and fled from as lepers and lazars they must be excōmunicate and put out of the assemble and congregacion of christen people Yet thys notwythstandynge there is no sycknes no maladie no lepry so greuous but that the moost excellent phisician and surgeon our Lord and Sauiour Christ Iesus both can heale and wyll heale yf he be faithfully sought and called vpon as by exemple is well shewed in thys gospell But I say it is our partes to seke and call vpon hym it is our offyce to go and mete Iesu Christ yf we woll be cured We must crye afarre of after hym we muste wyth depe lowlynes and humilitie of harte pray vnto hym and say Iesus Sauioure and mayster haue mercy on vs take pytie and compassion ouer vs. By this meanes after that we haue ones offred and presented our selues vnto the prestes whych haue authoritie and power of God for to discerne and iudge ☜ accordyng vnto the scripture betwene the lepry and not lepry that is to saye betwene heresye and veritie betwene vice and vertue and accordynge vnto the scripture to assoyle as saynt Paule dyd assoyle a synner of whych is made mencion in the seconde epistle vnto the Corinthians ij cor ij we shal be receyued agayne into the nomber of the faythful euen into the flocke of Iesu Christ But after that we shal be assoyled of God in trouth and of men in sygnes we muste yet beware that we be not ingrate churlysh nor vnthankfull to God as the .ix. lazars were whyche dyd not retourne for to yeld thankes and prayses to Christ and for to gyue glorye vnto god for the great benefite and goodnes that they had receyued of hym Let vs be lyke the lazar Samaritane which fygured the christen gētyls and let vs saye that whych the spirite of God sayeth by the prophete Dauid in the .cij. psalme My soule blesse thou the Lorde God and do not forget all hys rewardes whych maketh hole all thyne iniquities all thy syckenesses Thys let vs do to thintent oure Lorde maye semblably saye vnto euery one of vs. Ryse vp and go thy waye thy true ernest and catholyke fayth hath preserued and made the hole Hense forth se thou synne nomore walke nomore after the flesh but after the spirite Yf we thus do my frēdes doubt we not but we shall haue the rewarde of euer lastynge blesse whych is endles ioye in the heauenly Hierusalem wyth the father sonne and holy goost To whome be all glorie and imperie in infinita sesecula Amen The Epistle on the .xv. sondaye after Trinitie The .v. and .vi. chapter to the Galathians Th argument ☞ An exhortacion to good workes BRethren yf we lyue in the spirite let vs walke in the spirite Let vs not be desyrous of vayne glorye prouokynge one another enuyenge one an other Brethren yf a man also be taken in any faute ye whyche are spirituall helpe to amende hymin the spirite of mekenes consyderynge thy selfe lest thou also be tempted Beare ye one anothers burthen and so fulfyll the lawe of Christ For yf any man seme to hymselfe that he is somwhat whan in dede he is nothynge the same deceyueth hys owne mynde Let euery man proue hys owne worke and then shall he haue reioysynge onely in hys owne selfe and not in another For euery man shall beare hys owne burthen Let hym that is taught in the worde minister vnto hym that teacheth hym in al good thynges Be not deceyued God is not mocked For what so euer a man soweth that shall he al so reape For he that soweth in hys fleshe shall of the fleshe reape corrupcion But he that soweth in the spirite shall of the spirite reape lyfe euerlastyng Let vs not be wery of well doynge For whan the tyme is come we shall reape wythout werynes While we haue therfore tyme let vs do good vnto all men and specially vnto them whych are of the housholde of fayth WElbeloued frendes in our Lorde Iesu Christ ye shal vnderstande that our Sauiour in the Gospell of saynt Mattheu sayeth mat viij that euery tree is knowen by hys frute for a good tree beareth good frute but an euell tree bryngeth forth euell frute Therfore the holy Apostle of God saynt Paul doth in thys epistle admonyshe vs christen folke that yf we be good trees we ought to bringe forth good frutes and yf we lyue in the spirite as christē mē ought to lyue that we must walke also in spirite For surely it is not ynough for vs to be called christen folke onles we do also the dedes and workes of christen folke It is not ynough for the to saye I haue receyued the holy goost or I haue fayth ☜ yf thou shewest not worthy workes and frutes of the spirite Nowe one of the fyrst and principall frutes of the spirite is loue and brotherly supportacion or bearynge of one another whych thynge saynt Paule doth admonysh vs here of that we shulde kepe where he sayeth Let vs not be desyrous of vayne glorye c. Certes it is not possible for a man or woman that is vayne gloriouse and that loueth to be auaunced and praysed of the worlde eyther to supporte or to forbeare much an other man for he wyll alwayes couet to be herde afore all other and to be obeyed in all places wheresoeuer he goeth or rydeth Certaynly my frendes vayneglorie is an appetyte or luste of all lustes the moost daūgerouse and the moost subtyle and secretest that may be ymagined in so much that those persones whych be estemed for moost spiritual most holy moost godly be oftentymes infected therwyth Let vs sayeth Paule not
clensyng of penitent persons do denye that our mother the church wepynge for the spiritual death of her chyldren ought to be comforted by hope of restoryng agayne to lyfe Whyche damnable opinion the wycked Anabaptistes at thys daye haue renewed in dyuers places of christendome whych denye that they that fall into deadly synne after baptisme can by due penaunce or any other meanes come agayne to the state of grace whome we praye God to brynge out of theyr foule heresye Let vs than good people instauntly humbly praye to almyghty God the father of heuen that it wolde please hym so ofte as we fall into synne to touch and speake to vs so vertuous and pythy wordes that maye quicken vs and rayse vs from death to lyfe in yeldynge and restorynge vs lyuyng truly in spirite vnto our mother whych is the churche of faythfull men and that we may speake continually the worde of prayse and of grace vnto God in suche wyse that by occasion of vs our neyghbours maye be edifyed and exhorted for to prayse glorifye god wyth vs knowynge that God hath vysited his people by Iesu Christe Vnto whome apperteyneth glorie and honoure eternally Amen The Epistle on the .xvij. sonday after Trinitie The .iiij. chapter to the Ephesians Th argument ☞ Of the vnitie of fayth that there be no dissension amonges christen people BRethren I whych am a presoner of the lordes exhorte you that ye walke worthy of the vocacion wherwyth ye are called wyth all lowlynes and mekenesse wyth humblenesse of mynde forbearinge one another thorow loue and be diligent to kepe the vnitie of the spirite thorowe the bonde of peace beynge one bodye and one spirite euen as ye are called in one hope of youre callynge Let there be but one Lorde one fayth one baptisme one God and father of all whych is aboue all and thorow all and in you all MY brethren and systers in Iesu Christe let vs consyder the benignitie louynge kyndnes and swetnesse of the holy goost the whych doth not commaūde vs wyth rygoure and sharpnesse as men do often but doth desyre vs louyngly by his great messanger the apostle saynt Paule that we shuld walke worthely in the vocacion or callynge vnto which we be callyd Of thys vocacion is spoken in the fyrste chapter of the fyrst epistle vnto the Corinthias where he sayeth God is true and faythfull by whome you are called into the company of hys sonne our Lorde Iesu Christ Thys companyenge with Iesu Christ is the christen and catholyke churche the whyche is called a bodye wherof he is the heade and we be his members in case we be conducted and leade by the holy goost For he is the sturrer the lyfe and the conductour of all the catholyke churche for to make it to walke worthely wyth the heade in all humilitie mekenesse and swetnesse He doth teache vs also by true loue and charitie in all pacience to supporte beare the faultes and infirmities of our neyghbours And saynt Paule induceth vs to do thys in the .vi. chapter of the epistle vnto the Galathians Beare the burthens one of another and so ye shall accomplysh the lawe of Christ The whych doth admonysh vs aboue al thynges that we shulde endeuoure our selues to kepe the vnitie of the spirite of fayth in a bonde of peace and cōcorde that is to wyte in sauourynge in fayth one selfe thynge And what is that that we shulde all sauour That we be one body one spirite and all called into one hope of saluation by Iesu Christ That ther is one Lord one fayth one baptisme one God and father of all whych is aboue al and ouer all thynges and in vs al whych is he that is blessed in the worlde of worldes Thys is the fayth in the whych we ought to be vnied and knytte with the holy goost and to haue stedfast peace concorde The whych thynges yf we haue we shal be conducted by thys holy goost in all graces and vertues for to blesse laude and glorifye thys ryght hygh and souerayne father by our Lorde Iesu Christ vnto glorie of al the Trinitie wythout ende Amen The gospell on the .xvij. sonday after Trinitie The xiiij chapter of Luke Th argument ☞ Christ healeth on the sabboth daye and commended humilitie vnto vs. WHan Iesus went into the house of one of the chefe pharisees to eate breade on a Sabboth daye and they watched hym And behold ther was a certayne man before hym whych had the dropsy And Iesus answered and spake vnto the lawyers and pharisees sayenge Is it lawfull to heale vpon the sabboth daye And they helde theyr peace And he toke hym and healed hym and let hym go and answered them sayenge whych of you shall haue an asse or an oxe fallen into a pytte and wyll not strayght waye pull hym out on the sabboth daye And they coulde not answere hym agayne to these thynges He put forth also a similitude to the gestes whan he marked how they preased to the hyghest roumes and sayd vnto them Whan thou art bydden of any man to a weddinge syt not downe in the hyest roume lest a more honorable man thā thou be bydden of hym and he that bad hym and the come and saye to the gyue thys man roume and thou than begynne wyth shame to take the lowest rowme But rather whan thou art bydden go and syt in the lowest rowme that whan he that bad the commeth he may saye vnto the frende syt vp hyer Thā shalt thou haue worshyp in the presence of them that syt at meate with the For whosoeuer exalteth hymselfe shal be brought lowe And he that humbleth hymselfe shal be exalted AT the begynnynge of our gospell good christē people Iesu Christ doth cōmende vnto vs syngularly loue and charitie towarde al men whan we se that so familiarly he haūted and frequented wyth them that were hys enemyes and hys euell wyllers that also he dyd eate and drynke wyth them for to haue occasion to teache them and to conuerte them vnto God hys father as the auncient doctour Cyrillus noteth Cyrillus And here be rebuked and checked those whych haue hatred malyce rancor agaynst theyr christen brethren and do not vouchsaufe to company wyth them nor also to speake vnto them whan that by the diuine commaundement of almyghtye God they be bounde for to to remytte and to pardon al iniuries math vi and ought by all meanes they can for to recōcile them or els God shall neuer be reconciled wyth them Consequently Iesu Christe doth instructe vs that we ought at al tymes to accomplysh and do the workes of mercy towardes our brethren and neyghbours And specially that the sondaye be not in any wyse violated by the sayd workes of charitie The whych he shewed well whan that vpon the sabboth day he dyd heale the poore mā of the dropsie Which as holy doctours do expoune is truely the fygure of all humane nature The
do hys workes Then we must for to be renued in our hartes haue nede that the gyftes and graces of God maye abyde there in stede of the concupiscences whyche the deuell hath put there by the synne of Adam As agaynst couetousnesse mercy and lyberalitie Agaynst lechery continence chastite Against pryde and rygoure frendshyp mekenes and all humilitie Agaynst hathered and rancor loue and charitie Agaynst iniquitie and synne iustice al grace And thus we shal be newly arrayed wyth the newe man Iesu Christ whych by hys holy spirite shal make vs also new men holy men and vertuouse mē lyuynge no more in foule and stynkynge synne as we were wont to do but walkyng in newnes of lyfe by the grace of God by whom we shal be iustifyed and truly sanctifyed And for bycause he is all trouth yf we wolde abyde in hym we muste cast out and put from vs al lyes and false tales the whych from our byrth is conioyned and euen knytte fast vnto oure fleshe Omnia homo mendax For as the prophete sayeth All men be lyers they haue spoken vanities and false thynges from theyr byrth And god alone is veritable euē trouth it selfe the whych wylleth that we speake trouth one to an other for we be all mēbers of hys body which is hys church and spouse whych spouse ought to be gouerned ledde conducted by the spirite of trouth And thys spirite of trouth yf it dwell in vs shall doubtles gyue vs all holy zele and a certayne godly angre agaynst synne whych shal be wythout synne As in seynge the blyndnes and the vnhappynes of the poore synners we shal be sorowfull and heuy As it is wrytten in the .iij. chapter of saynt Marke that our sauiour Iesu Christ whan he dyd se the wyckednes of the scribes and pharisees he was sore troubled and heuy wyth anger for the blyndnes of theyr hartes But here my frendes we must be well ware that thys anger be not agaynst our christen brother but agaynst the wycked enemye and the synne And also that it do not abyd ouerlonge in our hartes for feare that it shulde happen that the sonne of iustice whych is Iesu Christe shulde byde and go downe from vs for our anger and yre for in leauynge god we shulde gyue place to the deuell Fynally the Apostle doth admonysh vs that they whych haue ben theues and robbers that they shuld do nomore theftes robberies but rather that they shulde laboure wyth theyr handes in good workes not by auaryce or couetousnes for to waxe ryche but for to ayde charitably and reliefe theyr christen brethrē which haue nede and pouertie And in doynge thys God shal be in lykewyse mercyfull vnto vs and shall haue pitie of vs. For he loueth mercy more than sacrifice as our sauiour Christ hymselfe recordeth After thys wyse yf we fynyshe the course of oure lyfe we maye truste that the crowne of iustice is layde vp for vs whych our Lorde shall render vnto vs who is a iust iudge as S. Paule sayeth ij ti iiij For he shall render vnto euery man accordynge to hys workes We shal sayeth Paule be set before the trone of Christ to beare a waye accordynge as we haue done in our bodye ij cor v. eyther good or euell Let oure fayth then brynge forth worthy frutes of christianite that by gods grace we maye be crowned accordyngly To whome be al glorie and prayse for euer and euer Amen The Gospel on the .xix. sonday after Trinitie The .ix. chapter of Mathew Th argument ☞ Iesus forgyueth the sycke man of the palsey hys synnes and healeth hym IEsus entred into a shyppe and passed ouer and came into hys owne cytie and beholde they brought to hym a man sycke of the palsye lyenge in a bed And whan Iesus saw the fayth of them he sayd vnto the sycke of the palsye sōne be of good chere thy synnes be forgyuen the. And behold certayne of the scribes sayd wythin themselues thys man blasphemeth And whan Iesus sawe theyr thoughtes he said wherfore thinke ye euel in your hartes Whether is easyer to saye thy synnes be forgyuen the or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgyue synnes in earth Then sayeth he vnto the sycke of the palsye aryse take vp thy bed and go vnto thy house And he arose and departed to hys house But the people that sawe it maruayled and glorifyed God whych had gyuen such power vnto men MY welbeloued brethrē and frendes the cytie of Iesu Christ as noteth Chrysostomus the holy doctour of the church is Capharnaum Chrysostome the whyche is called hys cytie forbycause that in leuynge Nazareth he wente and dwelled there and also for the noble sermons and great myracles whych he dyd oftē there as also now he doth one whych we ought wel to marke and note for therin is comprysed for vs noble and helthfull instruction Fyrste of all then we ought to consyder that our Sauiour Iesu Christe hath perceyued and beholden the fayth of them that dyd beare the man hauynge the palsey but here is no mention at al made of the great payne that they toke For saynt Marke in the seconde chapter and saynt Luke in the .v. chapter do reherce thys selfe myracle and say that they vncouered the house and so dyd let downe the bedde wherin the sycke man of the palsey laye before oure Lorde for bycause that ther was so great multitude of people that dyd folowe hym that they coulde not come nere vnto hym Notwythstandynge all thys ther is made no mencion here but of theyr fayth and trust instructynge vs that God doth not so greatlye esteme oure outwarde workes though that they be fayre and in apparaūce good yf we haue not fayth by charitie workynge in vs the whych only and her workes he estemeth For certes what soeuer procedeth not of fayth whych is the roote and foundacion of al good workes is synne as thapostle S. Paule doth wytnesse Ro. xiij And therfore the prophete Hieromie sayeth Iere. v. Lorde God thy eyes do beholde the fayth Therfore sayd our lord vnto the paralitique Sōne haue hope be of good chere thy synnes be forgyuē the shewyng vnto vs that our sinnes is the sycknes that god wyl principally heale of the whych aboue al thinges we ought to desyre the healyng which is the remission whych we shal haue not by outward workes done wtout fayth but by the fayth cōfidēce that we shal haue in Iesu Christ in returning agayn vnto him for al our businesses aswel spirituall as corporall as vnto our creatour redemer whych is only myghty ynough for to help vs prīcipally for to pardō our synnes which is the moost daungerous syckenesse that can be to mākynde for by the same we dye of euerlastynge death And forbycause that the scribes and doctours of the lawe dyd not beleue that Christe was