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
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
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
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
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
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