❧
THE
EPIstles
and
Gospelles
with
a
brief
Postil
vpon
the
same
from
after
Easter
tyll
Aduent
,
which
is
the
Somer
parte
,
setforth
for
the
singuler
commoditie
of
all
good
christen
men
and
namely
of
Prestes
and
Curates
.
Roma
.
i.
Euangelium
est
virtus
dei
in
salutem
omni
credenti
The
Gospell
is
the
power
of
god
to
the
saluacion
of
euery
faythfull
Christen
man
.
☞
Cum
priuilegio
ad
imprimendum
solum
.
The
preface
of
Richarde
Tauerner
to
the
reader
,
declaring
how
this
boke
is
to
be
red
.
FOrasmuche
as
diuerse
and
sundry
lyghte
parsons
at
this
day
contrary
to
the
mynde
and
sentence
of
the
auncient
doctours
and
also
agaynste
the
expectacion
of
moderate
wryters
of
this
tyme
,
do
wonderfully
wrest
all
that
they
reade
into
the
worste
sense
in
mayntenaunce
of
theyr
carnall
libertie
and
dissolute
kynde
of
lyuinge
:
I
haue
thought
it
very
expedient
,
yea
(
&
as
the
case
requireth
)
more
then
necessary
,
that
sith
this
Postille
is
by
me
though
not
made
,
yet
recognized
and
in
diuerse
places
augmented
:
brefely
to
admonish
the
reader
,
how
it
ought
to
be
red
and
receiued
.
Ye
shal
therfore
vnderstand
,
that
this
worke
is
set
forth
to
youre
profite
and
edification
,
and
not
to
your
hurt
and
destruction
.
☞
It
is
I
say
setforth
not
that
by
the
same
ye
shulde
maynteyne
any
erroniouse
doctrine
contrary
eyther
to
the
kynges
maiesties
lawes
and
proclamations
,
or
to
the
determination
and
sentence
of
the
catholike
church
.
Ye
shal
not
lerne
here
to
despise
gods
lawes
&
mans
,
nor
the
decent
and
laudable
ceremonies
and
rytes
of
the
church
.
What
is
taught
in
this
Postil
.
Here
is
taught
no
lawles
libertie
to
do
what
you
lust
,
but
obedience
to
God
and
to
hys
commaundementes
,
obedience
to
the
kynges
maiestie
and
to
hys
lawes
,
obedience
to
the
holsome
traditions
of
the
churche
.
The
sacrament
of
the
aultar
,
the
sacrament
of
penaunce
wyth
the
other
sacramentes
of
the
church
be
here
not
heretically
contemned
,
but
catholikely
auaunced
.
Feyth
is
here
not
so
nakedly
extolled
,
but
that
good
workes
also
be
necessarily
requyred
to
be
in
a
christen
man
.
Neyther
yet
be
good
workes
here
in
such
sort
magnified
,
that
fayeth
which
ought
to
be
the
fundation
of
the
christen
religion
is
defrauded
of
her
due
place
.
Only
thys
one
thing
I
requyre
of
you
,
that
you
wol
not
rashly
iuge
of
a
pece
of
the
writing
wythout
the
hole
circumstaunce
,
but
that
ye
wyll
deliberately
conferre
one
place
with
an
other
,
and
then
I
doubte
not
but
yf
any
sentence
shall
happen
to
be
eyther
obsurely
or
incircumspectly
spoken
,
yet
by
the
conference
of
places
ye
shal
perceiue
the
true
meanynge
and
sense
of
the
same
.
Certeynely
as
touchynge
myne
owne
opinion
in
maters
concernyng
the
christen
religion
,
I
protest
to
all
the
worlde
that
as
I
submitte
my selfe
in
all
thinges
to
the
censure
and
determination
of
the
church
,
so
I
thynke
it
vnlawful
for
any
man
of
his
own
priuate
authoritie
either
to
speake
or
wryte
against
the
same
.
Yet
I
wol
not
deny
,
but
mans
infirmitie
shal
otherwhiles
erre
.
Hierome
,
Ambrose
,
and
Augustine
were
men
of
excellent
lernyng
&
also
holines
,
yet
some
faultes
escaped
them
in
their
writinges
.
Yea
saynt
Austine
openly
retracted
many
thinges
.
Thys
I
dare
say
with
saynt
austine
,
Err●●n
my
writynges
I
may
,
☜
but
an
heretique
I
can
be
none
.
For
being
ones
admonished
of
my
errour
,
I
wol
not
obstinately
defend
the
same
,
but
submit
my selfe
to
the
ingement
of
the
church
.
Which
I
wold
hartely
wish
that
other
wolde
do
the
same
,
Then
these
diuerse
sectes
of
Anabaptistes
,
of
sacramentaries
,
and
of
other
heretiques
shulde
not
thus
swarme
abrode
.
Then
shulde
the
christen
church
be
in
much
more
quiet
then
it
is
.
Then
shuld
Christes
religion
be
more
truly
kepte
,
and
Christe
hym selfe
better
pleased
wyth
vs
.
Which
thynge
I
beseche
God
,
bryng
to
pas
.
Amen
.
❧
A
TABLE
OF
THE
EXHORTACIONS
VPON
the
Epistles
and
Gospels
conteyned
in
this
present
parte
.
-
Fyrste
a
sermon
of
the
resurrection
.
-
The
Epistle
on
the
fyrste
sonday
after
Easter
,
called
lowe
sonday
.
The
.i.
epistle
of
Ioh.
the
.v.
cha.
fol.
i.
-
The
Gospel
on
the
fyrst
sonday
after
Easter
,
the
.xx.
chapter
of
Iohn
fol.
iii.
-
The
Epistle
on
the
seconde
sonday
after
Easter
,
the
fyrste
epistle
of
Peter
the
.ii.
chapter
fol.
vi
.
-
The
Gospell
on
the
seconde
sonday
after
Easter
,
the
x.
chapter
of
Iohn
.
fol.
viii
.
-
The
Epistle
on
the
thyrde
sondaye
after
Easter
,
the
fyrste
epistle
of
S.
Peter
the
.ii.
chap.
fol.
x.
-
The
Gospell
on
the
thyrde
sondaye
after
Easter
,
the
xvi
.
chapter
of
Iohn
fol.
xv
.
-
The
epistle
on
the
fourthe
sondaye
after
Easter
,
the
fyrste
chapter
of
Iames
fol.
xviii
.
-
The
Gospell
on
the
fourthe
sonday
after
Easter
,
the
xvi
.
chapter
of
Iohn
fol.
xxi
.
-
The
epistle
on
the
.v.
sondaye
after
Easter
,
the
fyrste
chapter
of
saynt
Iames
fol.
xxvi
.
-
The
Gospell
on
the
.v.
sondaye
after
Easter
,
the
.xvi.
chapter
of
Iohn
fol.
xxviii
.
-
A
sermon
in
the
Rogacion
weke
fol.
xxxii
.
-
The
epistle
on
the
Ascension
daye
,
the
fyrste
chapter
of
the
actes
of
the
Apostles
fol.
xxxv
.
-
The
Gospell
on
Ascension
daye
,
the
.xvi.
chapter
of
saynt
Marke
fol.
xxxviii
.
-
The
Epistle
on
the
sonday
after
the
Ascension
daye
,
the
.i.
epistle
of
Peter
the
.iiii.
chap.
fol.
xlv
.
-
The
Gospell
on
the
sonday
after
the
Ascension
daye
the
.xv.
chapter
of
Iohn
.
fol.
xlvii
.
-
The
Epistle
on
whytsondaye
,
the
seconde
chapter
of
the
actes
of
the
Apostles
fol.
l.
-
The
Gospell
on
whytsondaye
,
the
.xiiii.
Chapter
of
Iohan.
fol.
liii
.
-
The
Epistle
on
the
seconde
day
of
Pentecoste
,
the
.x.
chapter
of
the
actes
fol.
lix
.
-
The
Gospell
on
the
seconde
daye
of
Pentecoste
.
The
thyrde
chapter
of
Iohn
fol.
lxi
.
-
The
Epistle
on
the
thyrde
day
of
Pentecost
,
the
.viii.
chapter
of
the
actes
fol
,
lxiiii
.
-
The
Gospell
on
the
thyrde
daye
of
Penticoste
,
the
.x.
chapter
of
Iohn
fol.
lxvi
.
-
The
Epistle
on
the
fourthe
day
of
Pentecoste
,
the
.ii.
chapter
of
the
actes
fol.
lxvii
.
-
The
gospell
on
the
fourthe
day
of
Pentecost
,
the
.vi.
chapter
of
saynt
Iohn
fol.
lxix
.
-
The
Epistle
on
Trinitie
sonday
,
the
fourth
chapiter
of
the
Apocalyps
fol.
lxx
-
The
Gospell
on
Trinitie
sondaye
,
the
thyrde
chapter
of
Iohn
fol.
lxxiii
.
-
The
Epistle
on
Corpus
Christi
day
,
the
fyrst
epistle
to
the
Corinthyans
,
the
xi
.
chapiter
fol.
lxvii
.
-
The
Gospell
on
Corpus
Christi
daye
,
the
.vi.
chapter
of
Iohn
fol.
eodem
-
The
Epistle
on
the
fyrste
sondaye
after
Trinitie
sonday
the
.i.
epistle
of
Iohn
the
.iiii
,
chap.
fol.
lxxvi
.
-
The
Gospell
on
the
fyrste
sondaye
after
Trinitie
,
the
xvi
.
chapiter
of
Luke
fol.
lxxviii
.
-
The
epistle
on
the
seconde
sondaye
after
Trinitie
,
the
i.
epistle
of
Iohn
the
.iii.
chapter
fol.
lxxxi
.
-
The
Gospel
on
the
seconde
sonday
after
Trinitie
,
the
viii
.
chapter
of
Luke
fol.
lxxxiii
.
-
The
Epistle
on
the
thyrde
sondaye
after
Trinitie
,
the
i.
epistle
of
Peter
the
.v.
chapter
.
fol.
lxxxvi
.
-
The
Gospel
on
the
thyrde
sondaye
after
Trinitie
,
the
xv
.
chapter
of
Luke
fol.
lxxxviii
.
-
The
Epistle
on
the
fourth
sondaye
after
Trinitie
,
the
viii
.
chapter
to
the
Romaines
.
fol.
xci
.
-
The
Gospel
on
the
fourth
sondaye
after
Trinitie
,
the
vi
.
chapter
of
Luke
fol.
xcv
.
-
The
Epistle
on
the
fyfth
sonday
after
Trinitie
,
the
.i.
epistle
of
S.
Peter
the
.iii.
cha.
fol.
xcviii
.
-
The
Gospell
on
the
fyfth
sondaye
after
Trinitie
,
the
v.
chapter
of
Luke
fol.
xcix
.
-
The
Epistle
on
the
syxte
sonday
after
Trinitie
,
the
.v.
chapter
to
the
Romaines
.
fol.
ci
.
-
The
Gospel
on
the
syxte
sonday
after
Trinitie
,
the
.v.
chapter
of
Marke
fol.
cvi
.
-
The
Epistle
on
the
seuenth
sonday
after
Trinitie
,
the
vi
.
chapter
to
the
Romaines
fol.
cix
.
-
The
Gospel
on
the
seuenth
sonday
after
Trinitie
,
the
viii
.
chapter
of
Marke
fol.
cx
.
-
The
Epistle
on
the
eight
sonday
after
Trinitie
,
the
.viii.
chapter
to
the
Romaines
fol.
cxii
.
-
The
Gospell
on
the
eight
sondaye
after
Trinitie
,
the
vii
.
chapter
of
Marke
fol.
cxiiii
.
-
The
Epistle
on
the
.ix.
sonday
after
Trinitie
,
the
fyrst
epistle
to
the
Corin.
the
.x.
chap.
fol.
cxvi
.
-
The
Gospell
on
the
.ix.
sonday
after
Trinitie
,
the
.xvi.
chapter
of
Luke
.
fol.
cxviii
.
-
The
Epistle
on
the
.x.
sondaye
after
Trinitie
,
the
fyrst
epistle
to
the
Corin.
the
.xii.
chap.
fol.
cxxviii
.
-
The
Gospell
on
the
.x.
sonday
after
Trinitie
,
the
.xix.
chapter
of
Luke
fol.
cxxx
.
-
The
epistle
on
the
.xi.
sonday
after
Trinitie
,
the
fyrste
epistle
to
the
Corin.
xvi
.
chap.
fol.
cxxxii
.
-
The
Gospel
on
the
.xi.
sonday
after
Trinitie
,
the
.viii.
chapter
of
Luke
fol.
cxxxiiii
.
-
The
epistle
on
the
.xii.
sonday
after
trinitie
,
the
seconde
epistle
to
the
corin
.
the
.iii.
chap.
fol.
cxxxv
.
-
The
Gospell
on
.xii.
sonday
after
trinitie
,
the
seuenth
chapter
of
Marke
fol.
cxxxix
.
-
The
Epistle
on
the
.xiii.
sondaye
after
trinitie
,
the
.iii.
chapter
to
the
Galathians
fol.
cxlii
.
-
The
Gospill
on
the
.xiii.
sondaye
after
trinitie
,
the
.x.
chapter
of
Luke
fol.
cxliii
.
-
The
epistle
on
the
.xiiii.
sondaye
after
trinitie
,
the
.v.
chapter
to
the
Galathians
fol.
cxlviii
.
-
The
Gospel
on
the
.xiiii.
sonday
,
after
trinitie
,
the
.xvii.
chapter
of
Luke
fol.
cl
-
The
Epistle
on
the
.xv.
sonday
after
trinitie
,
the
.v.
vi
chapter
to
the
Galathians
fol.
cli
-
The
Gospel
on
the
.xv.
sonday
after
trinitie
,
the
syxte
chapter
of
Matheu
fol.
cliii
-
The
Epistle
on
the
.xvi.
sonday
after
trinitie
,
the
.iii.
chapter
to
the
Ephesians
fol.
clvi
.
-
The
Gospell
on
the
.xvi.
sonday
after
trinitie
,
the
.vii.
chapter
of
Luke
fol.
clviii
.
-
The
Epistle
on
the
.xvii.
sonday
after
trinitie
,
the
.iiii
chapter
to
the
Ephesians
fol.
clix
.
-
The
Gospel
on
the
.xvi.
sonday
after
trinitie
,
the
.xiiii
chapter
of
Luke
.
fol.
clx
-
The
epistle
on
the
.xviii.
sondaye
after
Trinitie
,
the
.i.
epistle
to
the
Corin.
the
.i.
chapter
fol.
clxii
.
-
The
Gospell
on
the
.xviii.
sondaye
after
Trinitie
,
the
xxii
.
chapter
of
Matheu
fol.
clxiii
.
-
The
epistle
on
the
.xix.
sondaye
after
Trinitie
,
the
.iiii.
chapter
to
the
Ephesians
fol.
clxv
.
-
The
Gospell
on
the
.xix.
sonday
after
Trinitie
,
the
.ix.
chapter
of
Matheu
fol.
clxvi
.
-
The
epistle
on
the
.xx.
sonday
after
Trinitie
,
the
fyfth
chapter
to
the
Ephesians
fol.
clxviii
.
-
The
Gospel
on
the
.xx.
sonday
after
Trinitie
,
the
.xxii.
chapter
of
Matheu
fol.
clxix
.
-
The
epistle
on
the
.xxi.
sondaye
after
Trinitie
,
the
.vi.
chapter
to
the
Ephesians
fol.
clxxii
.
-
The
Gospel
on
the
.xxi.
sonday
after
Trinitie
,
the
.iiii.
chapter
of
Iohn
fol.
clxxcii
,
-
The
epistle
on
the
.xxii.
sonday
after
Trinitie
,
the
fyrste
chapter
to
the
Philippians
fol.
clxxiiii
.
-
The
Gospell
on
the
.xxii.
sondaye
after
Trinitie
,
the
xviii
.
chapter
of
Matheu
fol.
clxxvi
.
-
The
epistle
on
the
.xxiii.
sonday
after
trinitie
,
the
.iii.
chapter
to
the
Philippians
fol.
clxxvii
.
-
The
gospell
on
the
.xxiii.
sonday
after
trinitie
,
the
.xxii
chapiter
of
Mathewe
fol.
clxxviii
.
-
The
epistle
on
the
.xxiiii
sonday
after
trinite
,
the
.i.
chapiter
to
the
Colossians
fol.
clxxx
.
-
The
gospel
on
the
.xxiiii.
sondaye
after
trinitie
,
the
.ix
chapiter
of
Mathewe
fol.
clxxxi
.
-
The
epistle
on
the
.xxv.
sonday
after
trinitie
,
the
xxxiii
.
chapiter
of
Ieremias
fol.
clxxxiii
.
-
The
gospell
on
the
.xxv.
sonday
after
trinitie
,
the
.vi.
chapiter
of
Iohn
fol.
clxxxv
.
POSTILLES
OR
HOMILIES
VPON
THE
EPISTLES
AND
GOSPELS
FROM
ESTER
vntyll
TRINITIE
sondaye
,
wyth
certayne
other
frutefull
and
godly
SERMONS
drawen
forth
by
dyuerse
lerned
men
for
the
syngular
edificacion
and
commoditie
of
al
good
CHRISTEN
parsons
and
in
especiall
of
prestes
and
CVRATES
.
Cum
priuilegio
ad
imprimendum
solum
.
ANNO.
M.D.XL
.
THE
COPY
OF
THE
KYNGES
graciouse
priuilege
.
HENRY
the
eight
by
the
grace
of
god
kynge
of
Englande
and
of
Fraunce
,
defensour
of
the
fayth
,
Lorde
of
Ireland
,
and
in
earth
supreme
head
immediatly
vnder
Christe
of
the
church
of
England
To
all
prynters
of
bokes
wythin
thys
oure
Realme
and
to
all
other
our
officers
,
ministers
and
subiectes
,
these
our
letters
hearyng
or
seynge
:
Gretynge
.
We
let
you
wit
,
that
of
our
grace
especial
we
haue
gyuen
priuilege
vnto
our
welbeloued
subiecte
Richarde
Bankes
,
that
no
maner
person
wythin
thys
our
Realme
,
shal
prynte
any
maner
of
bokes
,
what
so
euer
our
sayd
subiecte
shall
prynte
fyrste
wythin
the
space
of
seuen
yeares
next
ensuyng
the
printynge
of
euery
suche
boke
so
by
hym
prynted
,
vpon
payne
of
forfetynge
the
same
.
Wherefore
we
woll
and
commaunde
you
,
that
ye
nor
none
of
you
do
presume
to
prynte
any
of
the
sayde
bokes
durynge
the
tyme
aforesayd
,
as
ye
tender
oure
pleasure
,
and
woll
auoyde
the
contrarye
.
❧
A
SERMON
OF
THE
RESVRRECTION
.
CHRISTVS
traditus
fuit
ꝓpter
peccata
nostra
&
resurrexit
propter
iustificationem
nostri
.
Roma
.
iiij
.
☞
Christ
was
delyuered
for
our
synnes
,
and
rose
agayne
for
the
iustification
of
vs
.
Rom.
iiij
.
YF
euer
the
greatnes
or
excellency
of
any
matter
hath
styred
vp
youre
myndes
to
gyue
diligent
eare
at
any
tyme
(
good
christen
people
welbeloued
in
our
Lorde
and
Sauiour
Christe
)
I
doubt
not
,
but
that
I
shall
haue
you
now
moost
diligent
and
redy
hearers
of
that
matter
whyche
I
haue
at
thys
tyme
to
open
vnto
you
.
For
I
am
come
to
declare
that
great
and
moost
comfortable
article
of
our
fayth
,
the
resurrection
of
our
Lorde
Iesus
.
So
great
is
thys
article
,
and
of
so
great
weyght
and
importaunce
,
that
it
was
thought
worthy
to
kepe
our
said
Sauiour
styl
on
earth
after
he
was
rysen
from
death
to
lyfe
,
to
the
confirmation
therof
in
the
hartes
of
hys
disciples
.
So
that
as
Luke
testifyeth
in
the
fyrste
chapter
of
the
actes
,
he
was
conuersant
wyth
hys
disciples
by
the
space
of
fourty
dayes
continually
together
to
enstructe
them
the
truth
therof
,
before
he
wold
ascende
vp
to
hys
father
in
heauen
to
receyue
the
glorye
of
hys
conquest
and
victory
.
So
comfortable
is
thys
article
to
our
consciences
that
it
is
the
locke
and
keye
of
all
our
fayth
.
Yf
it
were
not
true
(
sayeth
S.
Paule
)
that
Christe
arose
agayne
:
oure
preachynge
were
in
vayne
,
i.
cor.
xv
your
fayth
were
but
voyde
,
ye
were
yet
in
the
daunger
of
your
synnes
.
Yf
Christe
be
not
rysen
agayne
,
sayeth
the
Apostle
,
than
are
they
vtterly
peryshed
that
be
entred
theey
slepe
in
Christ
,
than
are
we
moost
myserable
of
al
men
yf
we
haue
our
hope
fixed
in
Christ
,
yf
he
were
vnder
the
power
of
death
not
restored
to
blesse
agayne
.
But
now
is
he
rysen
agayne
from
death
,
sayth
he
,
to
be
the
fyrst
frutes
of
them
that
be
aslepe
,
to
rayse
them
to
euerlastynge
lyfe
agayne
.
Yea
&
yf
it
were
not
true
,
that
Christe
is
rysen
again
:
than
were
it
neyther
true
,
that
he
is
ascended
vp
to
heauen
,
nor
that
he
sent
downe
the
holy
goost
,
nor
that
he
sytteth
on
the
ryght
hande
of
the
father
,
hauynge
the
rule
of
heauen
and
earth
,
reygnynge
as
the
prophete
sayeth
from
see
to
see
,
psa.
lxxi
nor
that
he
shulde
after
thys
worlde
be
a
iudge
of
lyuynge
&
deade
:
to
gyue
rewarde
to
the
good
,
and
iugement
to
the
euell
.
That
these
lynkes
therfore
of
oure
fayth
shulde
all
hange
together
in
stedfaste
confirmation
:
it
pleased
our
sauiour
not
strayght
way
to
wythdraw
hymself
from
the
corporall
syght
of
hys
disciples
,
but
chose
out
fourty
daies
,
wherin
he
wold
declare
vnto
them
by
manyfolde
and
moost
stronge
argumentes
and
tokens
that
he
had
conquered
death
and
was
truly
rysen
agayne
to
lyfe
.
lu.
xxiiij
He
began
(
sayeth
Luke
)
at
Moses
and
all
the
prophetes
,
and
dyd
expoune
them
the
prophecies
that
were
wrytten
in
al
the
scriptures
of
hym
,
to
confirme
the
truth
of
his
resurrection
longe
before
spoken
of
,
whych
he
verefyed
in
dede
,
as
it
is
declared
manyfestly
by
hys
ofte
appearaunce
to
sondry
persons
,
at
sondry
tymes
.
Math.
xxviij
.
Fyrst
he
sente
hys
angels
to
the
sepulchre
,
whych
dyd
shewe
to
certayne
women
,
that
the
stone
of
the
graue
was
remoued
from
the
dore
therof
:
and
shewed
them
the
empty
graue
sauynge
that
the
buriall
lynnen
remayned
therin
,
and
of
these
sygnes
were
these
women
fully
instructed
that
he
was
rysen
agayne
and
so
dyd
they
testifye
it
openlye
.
Ioh.
xx
.
After
thys
Iesus
hymselfe
appeared
to
Mary
Magdalene
,
and
after
that
to
other
certayne
women
,
strayght
afterwarde
he
appeared
to
Peter
:
than
to
the
two
disciples
whych
were
goynge
to
Emaus
.
i.
cor.
xv
lu.
xxiiij
He
appered
to
the
disciples
also
as
they
were
gathered
together
for
feare
of
the
Iues
the
dores
shut
.
Ioh.
xxi
At
an
other
tyme
he
was
sene
at
the
see
of
Tyberias
of
Peter
and
Thomas
and
other
disciples
whan
they
were
fyshynge
.
i.
cor.
xv
He
was
sene
of
more
than
fyue
hundred
brethren
in
the
mount
of
galile
,
where
Iesus
appoynted
them
by
hys
angel
whan
he
said
:
beholde
he
shal
go
before
you
into
Galile
,
there
shal
ye
se
hym
,
as
he
hath
said
vnto
you
.
Actu
.
i.
After
thys
he
appeared
vnto
Iames
,
and
last
of
all
he
was
vysiblye
sene
of
al
the
Apostles
,
at
such
tyme
,
as
he
was
taken
vp
into
heauen
.
Thus
at
sondrye
tymes
he
shewed
hymselfe
after
he
was
rysen
agayne
,
to
confirme
this
artycle
,
and
in
these
reuelations
somtyme
he
shewed
them
hys
handes
,
hys
feete
,
and
hys
syde
,
and
bad
them
touch
hym
,
that
they
shulde
not
take
hym
for
a
goost
or
a
spirite
.
Somtyme
he
also
dyd
eate
wyth
them
,
but
euer
he
was
talkynge
wyth
them
of
the
kyngdome
of
God
,
to
confirme
the
truth
of
hys
resurrection
.
For
then
he
opened
theyr
vnderstandyng
to
perceyue
the
scriptures
,
&
sayd
vnto
them
:
Thus
it
is
wrytten
,
and
thus
it
behoued
Christ
to
suffer
,
&
to
ryse
from
death
the
thyrde
daye
,
lu.
xxiiij
and
to
haue
preached
openly
in
hys
name
penaunce
and
remission
of
synnes
to
all
the
nations
of
the
worlde
.
Ye
see
,
good
christen
people
,
howe
necessarie
thys
artycle
of
oure
fayth
is
:
seynge
it
was
proued
of
Christ
hymselfe
by
such
euident
reasons
and
tokens
by
so
longe
tyme
&
space
.
Now
therfore
as
our
sauiour
was
diligent
for
oure
conforte
and
instruction
to
testifie
it
,
so
let
vs
be
as
ready
in
oure
beleue
to
receyue
it
to
our
comforte
and
instruction
.
As
he
dyed
not
for
himselfe
,
no
more
dyd
he
ryse
agayne
for
hymselfe
.
He
was
dead
,
sayth
saint
Paule
,
for
our
synnes
and
rose
agayne
for
our
iustification
.
O
moost
comfortable
worde
euermore
to
be
borne
in
remembraunce
.
He
dyed
,
sayeth
he
,
to
put
away
synne
,
he
rose
agayne
to
endewe
vs
wyth
ryghtuousnes
.
Hys
death
toke
awaye
synne
&
malediction
,
hys
death
was
the
raunsome
of
them
both
Hys
death
destroyed
death
and
ouercame
the
deuyll
whych
had
the
power
of
death
in
his
subiection
.
Hys
death
destroyed
hell
wyth
all
the
damnation
therof
.
Thus
is
death
swalowed
vp
by
Christes
victorye
:
thus
is
hel
spoyled
for
euer
.
Yf
any
man
doubt
of
thys
victorye
:
i.
cor.
xv
let
Christes
glorious
resurrection
declare
hym
the
thynge
.
Yf
death
coulde
not
kepe
Christ
vnder
his
dominion
but
that
he
arose
again
:
it
is
manyfest
that
hys
power
was
ouercome
.
Yf
death
be
conquered
:
than
must
it
folowe
,
that
sinne
,
wherfore
death
was
appoynted
as
the
wages
:
must
be
also
destroyed
.
Yf
death
and
synne
be
vanished
away
,
then
is
the
deuels
tyrannye
resysted
whyche
had
the
power
of
death
and
was
the
author
of
sinne
and
the
ruler
of
hell
.
Yf
Christe
had
the
victory
of
them
all
by
the
power
of
hys
death
,
and
openly
proued
it
by
hys
valiaunt
resurrection
,
as
it
was
not
possible
for
hys
great
myght
to
be
subdued
of
them
,
&
than
thys
true
that
Christe
dyed
for
oure
synnes
and
rose
agayne
for
our
iustification
:
why
may
not
we
that
be
hys
members
by
true
fayth
reioyce
and
boldly
saye
wyth
the
prophete
Osee
&
the
Apostle
Paule
,
i.
cor
,
xv
where
is
thy
darte
O
death
?
where
is
thy
victory
O
hell
?
Thankes
be
vnto
God
,
saye
they
,
whyche
hath
gyuen
vs
the
victory
by
our
Lord
Christ
Iesus
.
Thys
myghtye
conquest
of
hys
resurrection
was
not
only
sygnifyed
afore
by
dyuerse
fygures
of
the
olde
testament
,
as
by
Sampson
,
whan
he
slewe
the
Lyon
,
Iu.
xiiij
.
out
of
whose
mouth
,
came
out
swetnes
and
hony
,
and
as
Dauid
bare
his
fygure
,
whan
he
delyuered
the
lambe
out
of
the
Lyons
mouth
,
and
whan
he
ouercame
,
i.
Reg.
xvij
.
Ion.
ij
.
&
slewe
the
great
gyant
Goliath
,
and
as
whan
Ionas
was
swalowed
vp
of
the
whales
mouth
and
cast
vp
agayne
on
londe
to
lyue
:
but
was
also
moost
clerely
prophecied
by
the
prophetes
of
the
olde
testament
,
&
in
the
newe
also
confirmed
by
the
Apostles
.
He
hath
spoyled
(
sayeth
saynt
Paule
)
rule
and
power
and
all
the
dominion
of
our
spirituall
enemyes
.
Col.
ij
.
He
hath
made
a
shewe
of
them
openlye
and
hath
triumphed
ouer
them
in
hys
owne
person
.
Thys
is
the
myghty
power
of
the
Lorde
,
whome
we
beleue
on
.
By
hys
death
hath
he
wrought
thys
victorye
for
vs
,
and
by
hys
resurrection
hathe
he
purchased
euerlastynge
lyfe
&
ryghtuousnes
for
vs
.
It
had
not
ben
ynough
to
be
delyuered
by
hys
death
from
synne
:
excepte
by
hys
resurrection
,
we
had
ben
endowed
wyth
ryghtuousnes
.
And
it
shulde
not
auayle
vs
to
be
delyuered
from
death
,
except
he
had
rysen
agayne
,
to
open
for
vs
the
gates
of
heuen
to
enter
into
lyfe
euerlastinge
And
therfore
saynte
Peter
thanketh
God
the
father
of
our
Lorde
Iesus
Christ
for
hys
abundaunt
mercy
,
i.
Pet.
i.
bycause
he
hath
begotten
vs
(
sayeth
he
)
vnto
a
lyuely
hope
by
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
hartis
,
to
endow
vs
wyth
perfyte
ryghtuousnes
.
Thus
is
it
true
that
Dauid
songe
.
Veritas
de
terra
orta
est
,
&
iustitia
de
coelo
ꝓspexit
.
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
Captiuam
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
from
heuen
to
men
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
from
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
repentaunce
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
,
from
whence
we
loke
for
a
sauioure
euen
the
Lorde
Iesus
Christ
whych
shall
chaunge
our
vyle
bodyes
that
they
may
be
fashioned
lyke
to
hys
glorious
bodye
,
whyche
he
shal
do
by
the
same
power
,
wherby
he
rose
from
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
consydered
,
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
commaundemente
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
wysdom
&
goodnes
)
&
feare
not
I
saye
the
daunger
&
peryl
of
so
traytorous
a
defiance
?
Good
christen
brethren
&
systers
aduyse
your selfe
,
consyder
the
dignitie
that
ye
be
now
set
in
.
Let
not
foly
lose
the
thynge
that
grace
hath
so
preciously
offered
and
purchased
.
Let
not
wylfulnes
and
blyndnes
put
out
so
great
lyght
that
is
now
shewed
vnto
you
.
Ephe.
vi
Only
take
good
hartes
vnto
you
and
put
vpon
you
all
the
armoure
of
God
,
that
ye
may
stande
agaynst
your
enemyes
whych
wolde
agayne
subdue
you
and
brynge
you
into
theyr
thraldome
.
Remember
ye
be
bought
from
your
vayne
conuersation
&
your
fredome
purchased
neyther
wyth
golde
nor
syluer
,
but
wyth
the
price
of
the
precious
bloud
of
that
moost
innocent
lambe
Iesus
Christ
,
i.
pet.
i.
whych
was
ordeyned
to
thys
same
purpose
before
the
worlde
was
made
,
but
was
so
declared
in
the
later
tyme
of
grace
,
for
your
sakes
,
whych
by
hym
haue
your
fayth
in
God
,
who
hath
raysed
hym
from
death
&
hath
gyuen
hym
glorye
that
you
shulde
haue
your
fayth
and
hope
toward
god
.
Therfore
as
ye
haue
hytherto
folowed
the
vayne
lustes
of
your
myndes
and
so
displeased
god
to
the
daunger
of
your
soules
,
now
lyke
obedient
chyldren
,
thus
purifyed
by
faythe
,
gyue
youre selues
to
walke
that
waye
whych
god
moueth
you
to
,
that
ye
maye
receyue
the
ende
of
your
faith
the
saluation
of
your
soules
.
i.
pet.
i.
And
as
ye
haue
gyuen
your
bodyes
to
vnryghtuousnes
,
to
synne
after
synne
,
nowe
gyue
youre selfe
to
ryghtuousnes
:
Rom.
vi
to
be
sanctifyed
therin
Yf
ye
delyte
in
thys
artycle
of
youre
faythe
that
Christ
is
rysen
agayne
from
death
to
lyfe
:
So
folow
you
the
exemple
of
hys
resurrection
,
as
S.
Paul
exhorteth
vs
sayng
:
Rom.
vi
As
we
be
buryed
with
Christ
by
our
baptisme
into
death
,
so
let
vs
dayly
dye
to
sinne
mortifynge
and
kyllynge
the
euell
desyres
and
motions
therof
.
And
as
Christ
was
raised
vp
from
death
by
the
glory
of
the
father
:
so
let
vs
ryse
to
a
new
lyfe
&
walke
continually
therin
,
that
we
may
lykewyse
as
natural
chyldren
lyue
a
conuersacion
to
moue
men
to
glorifie
our
father
whych
is
in
heuen
.
Math.
v
Yf
we
then
be
rysen
with
Christe
by
oure
fayth
to
the
hope
of
euerlastynge
lyfe
:
so
let
vs
ryse
also
wyth
Christ
after
hys
exemple
to
a
new
lyfe
,
&
leue
our
olde
.
We
shal
then
be
truly
rysen
,
Col.
iij
yf
we
seke
for
thynges
that
be
heuenly
,
yf
we
haue
our
affection
vpon
thynges
that
be
aboue
and
not
on
thynges
that
be
on
erth
.
Yf
ye
desyre
to
know
,
what
these
erthly
thynges
be
,
whych
ye
shuld
put
of
,
and
what
be
the
heuenly
thynges
aboue
,
that
ye
shulde
seke
and
ensue
,
S.
Paule
in
the
epistle
to
the
Collossians
declareth
,
whan
he
exhorteth
vs
thus
:
Mortifie
your
erthly
members
and
olde
affections
of
synne
,
as
fornication
,
vnclennes
,
vnnaturall
lust
,
euell
concupiscence
and
couetousnes
whyche
is
worshippynge
of
ydols
for
whych
thynges
the
wrath
of
God
is
wont
to
fal
on
the
chyldren
of
vnbeleue
.
In
whyche
thynges
ones
ye
walked
,
whan
ye
lyued
in
them
.
but
nowe
put
ye
also
awaye
from
you
,
wrathe
fearsenes
,
maliciousnes
,
cursed
speakynge
,
fylthye
speakynge
out
of
your
mouthes
.
Lye
not
one
to
an
other
that
the
olde
man
wyth
hys
workes
be
put
of
and
the
newe
put
on
.
These
be
the
earthly
thynges
whych
saynt
Paule
moueth
you
to
caste
from
you
&
to
plucke
your
hartes
from
.
For
in
folowynge
these
,
ye
declare
your selues
earthly
and
worldly
.
These
be
the
frutes
of
the
earthly
Adam
.
These
shulde
ye
dayly
kyll
by
good
diligence
in
wythstandynge
the
desyres
of
them
,
that
ye
myghte
ryse
to
ryghtuousnes
.
Let
your
affection
from
henceforth
be
set
on
heuenly
thynges
.
Sue
and
serch
for
mercy
,
kyndnes
,
mekenes
,
paciens
,
forbearynge
one
another
,
and
for
gyuynge
one
another
.
Yf
any
man
haue
quarell
to
another
,
euen
as
Christ
forgaue
you
,
euen
so
do
ye
.
Yf
these
and
such
other
heuenly
vertues
ye
ensue
in
the
residue
of
your
lyfe
,
ye
shall
shewe
playnly
,
that
ye
be
rysen
wyth
Christ
,
and
that
ye
be
the
heauenly
chyldren
of
youre
father
in
heauen
,
Iaco.
i.
from
whom
as
from
the
gyuer
commeth
these
graces
&
gyftes
.
Ye
shall
proue
by
thys
maner
that
your
conuersacion
is
in
heuen
where
your
hope
is
,
phil.
iij
and
not
on
earth
,
folowing
the
beastly
appetites
of
the
flesh
.
Ye
must
consyder
that
ye
be
therfore
clensed
&
renewed
that
ye
shulde
from
henceforth
serue
God
in
holynes
&
ryghtuousnes
all
the
dayes
of
your
lyues
:
Luc.
i.
that
ye
may
raygne
wyth
hym
in
euerlastynge
lyfe
.
Yf
ye
refuse
so
great
grace
wherto
ye
be
called
,
what
other
thynge
do
ye
,
then
heape
your
damnation
more
and
more
,
and
so
prouoke
God
to
caste
hys
displeasure
vnto
you
and
to
reuenge
thys
mockage
of
hys
holy
sacramentes
in
so
great
abusyng
of
them
.
Applye
your selfe
good
frendes
to
lyue
in
Christ
,
that
Christ
may
styl
lyue
in
you
:
Ioh.
v
whose
fauour
and
assistence
yf
ye
haue
,
than
haue
ye
euerlastynge
lyfe
alredy
wythin
you
,
than
can
no
thynge
hurte
you
.
What
soeuer
is
hytherto
done
and
commytted
,
Christe
ye
se
hath
offered
you
pardon
and
clerly
receyued
you
to
hys
fauoure
agayne
:
in
full
suertye
wherof
,
ye
haue
hym
nowe
inhabytynge
and
dwellynge
wythin
you
.
Only
shewe
you
youre selfe
thankeful
in
your
lyues
,
Col
iij.
compounde
wyth
youre selfe
to
refuse
and
auoyde
al
such
thynges
in
youre
conuersations
that
shuld
offende
hys
eyes
of
mercy
Endeuoure
your selfe
that
waye
to
ryse
vp
agayne
,
whych
waye
ye
fell
into
the
well
&
pyt
of
synne
.
Yf
by
your
tonge
ye
haue
offended
,
now
therby
ryse
agayne
and
glorifye
God
therwyth
.
Accustome
it
to
laude
and
prayse
the
name
of
God
,
as
ye
haue
therwyth
dishonoured
it
,
and
as
ye
haue
hurte
the
name
of
your
neghboure
or
otherwyse
hyndered
him
,
now
entende
to
restore
hym
agayne
,
for
wythout
restitucion
God
accepteth
not
your
shryft
nor
yet
your
repentaunce
.
Psalm.
xxxvi
.
It
is
not
ynough
to
forsake
euell
except
ye
set
your
corage
to
do
good
.
By
what
occasion
so
euer
ye
haue
offended
,
tourne
now
the
occasion
to
the
honourynge
of
God
&
profytynge
of
your
neyghbour
.
Truth
it
is
that
synne
is
stronge
and
affections
vnruly
,
harde
to
subdue
&
resyst
our
nature
so
corrupte
&
leuened
with
the
soure
bitternes
of
the
poyson
which
we
receyued
by
the
inheritance
of
our
olde
father
Adam
,
Mar.
vi
but
yet
take
good
corage
sayeth
our
Sauiour
Christ
:
for
I
haue
ouercommed
the
world
&
al
other
enemyes
for
you
.
Rom.
v.
Synne
shall
not
haue
power
ouer
you
,
for
ye
be
now
vnder
grace
sayeth
saynt
Paule
.
Though
your
power
be
weake
,
yet
Christ
is
rysen
agayne
to
strength
you
in
your
batel
,
hys
holy
spirite
shall
helpe
your
infirmities
.
In
trust
of
hys
confidence
take
you
in
hande
to
purge
thys
olde
leuen
of
synne
that
corrupteth
&
soureth
the
swetnes
of
your
lyfe
before
God
,
Ro.
viij
that
ye
maye
be
as
newe
and
freshe
dowe
voyde
of
all
soure
leuen
of
wyckednes
:
i.
cor.
v
so
shall
ye
shew
your self
to
be
swete
bred
to
god
to
haue
his
delyte
in
you
.
I
say
kyl
&
offer
you
vp
the
worldly
&
erthly
affections
of
your
bodyes
,
for
Christ
our
Ester
lambe
is
offred
vp
for
vs
,
to
slee
the
power
of
synne
,
to
delyuer
vs
from
the
daunger
therof
and
to
gyue
vs
exemple
to
dye
to
synne
in
our
lyfe
.
As
the
Iues
dyd
eate
theyr
Ester
lambe
&
kept
theyr
fest
in
remembraunce
of
theyr
deliueraunce
out
of
Egypt
:
Euen
so
let
vs
kepe
our
Ester
feast
in
the
thankfull
remembraunce
of
Christes
benefytes
whych
he
hath
purchased
for
vs
by
hys
resurrection
&
passyng
to
hys
father
:
wherby
we
be
deliuered
from
the
captiuitie
&
thraldome
of
al
our
enemyes
.
Let
vs
in
like
maner
passe
ouer
the
affections
of
our
olde
conuersacion
to
be
delyuered
from
the
bondage
therof
to
ryse
with
Christ
.
Exo.
xij
The
Iues
kept
theyr
feast
in
absteynynge
from
leuened
breade
by
the
space
of
.vij.
dayes
:
let
vs
christen
folke
kepe
our
holy
day
in
a
spiritual
maner
that
is
in
absteining
not
from
material
leuened
bread
,
but
from
the
olde
leuen
of
synne
the
leuen
of
maliciousnes
&
wyckednes
.
Let
vs
cast
from
vs
the
leuen
of
corrupt
doctrine
that
wyl
infect
our
soules
.
Let
vs
kepe
oure
feast
the
hole
terme
of
our
lyfe
with
eatynge
the
bred
of
purenes
of
godly
lyfe
,
&
truth
of
Christes
doctrine
.
Thus
shall
we
declare
that
Christes
gyftes
&
graces
haue
theyr
effect
in
vs
&
that
we
haue
the
right
beleue
&
knowlege
of
his
holy
resurrection
,
whervnto
yf
we
applye
our
fayth
to
the
vertue
therof
,
&
in
our
lyfe
conforme
vs
to
the
exemple
&
signification
ment
therby
,
we
shal
be
suer
to
ryse
hereafter
to
euerlastynge
glorye
by
the
goodnes
and
mercy
of
our
Lorde
Iesus
Christe
,
to
whome
wyth
the
father
and
the
holy
goost
.
&c.
On
the
fyrst
sondaye
after
Ester
.
The
Epistle
on
the
fyrste
sondaye
after
Ester
daye
,
called
lowe
sondaye
.
The
fyrst
Epistle
of
Iohn
,
and
the
.v.
Chapter
.
Th
argument
of
thys
Epistle
.
☞
Of
the
excellency
of
fayth
and
how
it
ouercommeth
the
worlde
.
MOst
dere
beloued
brethren
,
al
that
is
borne
of
God
ouercommeth
the
worlde
.
And
this
is
the
victory
that
ouercommeth
the
world
,
euen
our
faith
.
Who
is
it
that
ouercommeth
the
worlde
:
i.
cor.
x.
but
he
whyche
beleueth
,
that
Iesus
is
the
sonne
of
God
?
Thys
Iesus
Christe
is
he
that
came
by
water
and
bloud
,
not
by
water
onely
:
but
by
water
&
bloud
.
And
it
is
the
spirite
that
beareth
wytnesse
,
because
the
spirite
is
trueth
.
(
for
there
are
thre
whiche
beare
recorde
in
heauen
,
the
father
,
the
worde
,
and
holy
goste
.
And
these
thre
are
one
.
)
And
there
are
thre
whyche
beare
record
(
in
earth
)
the
spirite
water
and
bloud
:
and
these
thre
are
one
.
Yf
we
receaue
the
wytnes
of
men
,
the
wytnes
of
God
is
greater
.
For
thys
is
the
wytnes
of
God
(
that
is
greater
)
whyche
he
testifyed
of
hys
sonne
.
He
that
beleueth
on
the
sonne
of
god
hath
the
wytnes
in
hymselfe
.
An
exhortation
vpon
thys
Epistel
.
OVre
Epistle
taken
out
of
the
first
epistle
catholyke
of
saint
Iohn
good
christen
brethern
doth
shewe
vnto
vs
that
we
haue
a
generation
from
god
which
is
that
which
procedeth
of
faith
,
&
this
ouercommyth
the
worlde
that
is
to
saie
the
concupiscences
of
synnes
,
which
be
pryde
,
couetous
,
and
lecherye
.
Assuredly
my
frendes
ther
is
I
trust
no
man
amonges
vs
but
knoweth
that
of
nature
we
be
al
born
in
synnes
,
☞
in
vnrightuousnes
,
in
vtter
ignorance
of
al
ghostly
and
spiritual
thinges
.
And
therfore
Sainct
Austine
wryteth
on
this
wise
.
The
wordes
of
S.
Austine
.
Beholde
my
brethern
beholde
the
generacion
of
mankynde
from
the
firste
death
of
that
first
man
.
For
synne
from
the
first
man
hath
entred
into
this
world
and
by
synne
hath
death
entred
and
so
hath
passed
thorough
all
men
as
witnesseth
th
apostle
.
But
marke
(
sayth
saynte
Austine
)
this
worde
passed
through
.
Pertran
sijt
.
Synne
is
runne
through
vpon
all
the
ofsprynge
of
Adam
,
and
for
this
cause
is
the
new
borne
chylde
gylty
of
eternal
damnation
,
he
hath
not
yet
done
syn
,
but
he
hath
caught
synne
.
For
surely
that
fyrst
synne
of
oure
foreparentes
dyd
not
styll
remayne
in
the
headsprynge
,
but
it
passed
through
into
the
ofsprynge
not
into
hym
and
hym
but
into
al
men
.
The
fyrst
synner
the
fyrst
transgressour
begat
synners
subiecte
to
death
.
Than
came
the
Sauiour
of
a
virgine
to
heale
&
saue
them
,
he
came
to
the
,
but
not
the
waye
that
thou
cammest
.
For
he
proceded
not
of
the
concupiscence
of
the
male
and
female
,
he
came
not
of
that
bonde
of
concupiscence
.
Bycause
therfore
he
came
to
the
not
by
that
waye
that
thou
cammest
:
☞
therfore
he
delyuered
the.
But
where
dyd
he
fynde
the
?
He
founde
the
solde
vnder
synne
,
lyenge
in
the
death
of
the
fyrste
man
drawynge
vp
the
synne
of
the
fyrst
man
beynge
gylty
and
hauynge
condemnation
yer
thou
couldest
discerne
good
and
euell
asunder
.
Hetherto
I
haue
rehersed
vnto
you
the
wordes
of
saynt
Austyne
.
Wherfore
to
retourne
to
my
purpose
:
forasmuch
as
we
be
borne
in
synne
whych
bryngeth
wyth
it
ignoraunce
,
blyndnes
,
and
infidelitie
,
therfore
we
can
not
chalenge
thys
to
our
owne
power
and
vertue
that
we
beleue
Iesus
to
be
Christ
,
but
for
the
beleuynge
herof
we
haue
nede
to
be
borne
agayne
and
to
be
renewed
through
the
holy
goost
and
by
the
worde
of
God
to
th
intent
we
may
purely
vnderstande
the
thynges
that
be
of
God
and
that
we
maye
by
faythe
take
holde
of
the
promyses
of
Christ
and
so
finally
wyth
sure
confidence
determine
wyth
our selues
that
Iesus
is
Christe
,
Ioh.
iij.
that
is
to
saye
,
the
annoynted
Kynge
and
Sauioure
of
the
worlde
.
Before
we
be
newe
borne
agayn
by
spirite
we
be
al
Nicodemes
.
For
no
doubte
before
we
be
thus
borne
agayne
,
we
be
all
but
Nicodemes
,
that
is
to
saye
,
we
maye
well
beleue
that
Christ
came
as
a
greate
mayster
from
God
and
that
noman
coulde
do
the
sygnes
and
myracles
that
he
dyd
.
But
thys
is
but
an
historial
fayth
,
and
they
that
haue
it
do
as
yet
walke
out
of
the
kyngdom
of
heuen
wyth
Nicodemus
,
to
whom
Christ
answereth
.
Verely
,
verely
,
I
saye
vnto
the
,
onles
a
man
be
borne
agayne
from
aboue
he
can
not
se
the
kyngdome
of
God
,
Ioh.
iij.
whych
selfe
thynge
the
holy
apostle
saynte
Ihon
doth
in
thys
place
declare
in
other
termes
saynge
:
i.
Ioh.
v.
he
can
not
beleue
Iesus
to
be
Christe
.
For
he
that
beleueth
not
thys
,
can
not
se
the
kyngdome
of
god
.
To
beleue
that
Iesus
is
Christe
,
is
surely
to
determine
and
conclude
wyth
thy self
that
Iesus
is
fyrste
to
the
a
Sauiour
:
and
secondly
,
What
it
is
to
beleue
that
Iesus
is
Christ
.
that
he
is
a
kynge
anoynted
with
the
oyle
of
gladnes
,
perpetually
to
rule
,
to
preserue
,
&
to
defend
the
so
saued
by
hym
,
And
here
saynt
Ihons
entent
and
purpose
is
to
declare
vnto
vs
a
difference
betwene
the
historiall
faythe
concernynge
Christe
(
whyche
the
deuyll
also
hath
,
A
difference
of
faythes
.
and
so
all
hypocrites
)
and
betwene
the
true
and
sauynge
fayth
whych
beleueth
that
Christ
doth
both
saue
vs
and
also
taketh
a
continuall
charge
&
regard
of
our
saluation
.
To
thys
fayth
we
be
borne
agayne
whan
through
the
holy
goost
we
be
called
by
the
worde
to
the
knowlege
of
Gods
wyll
,
☞
to
th
intent
we
maye
vnderstande
that
Iesus
is
Christe
,
I
meane
,
that
he
is
such
one
in
whome
is
reposed
all
grace
,
helth
,
defense
,
and
sauegarde
agaynste
synne
,
death
,
Satan
,
the
worlde
and
so
forth
.
This
he
that
beleueth
,
Borne
of
God
.
is
sayd
to
be
borne
of
god
,
as
though
saint
Ihon
shulde
say
:
To
beleue
that
Iesus
is
Christ
is
not
a
worke
of
humane
power
&
strength
,
but
it
is
suche
a
worke
whervnto
is
requyred
the
power
of
God
&
an
heauenly
renewyng
or
regeneration
wherby
the
holy
goost
transformeth
vs
into
newe
creatures
.
And
what
is
this
faith
whiche
is
so
myghty
?
It
is
(
as
I
haue
sayde
)
the
same
that
maketh
vs
beleue
that
Iesus
is
the
sonne
of
god
that
was
baptysed
(
which
thinge
is
to
be
comen
by
water
)
that
suffered
death
and
passion
for
the
redemption
of
men
(
which
is
to
be
comen
by
bloude
)
That
Iesus
Christ
is
verite
(
for
the
holy
ghost
doth
witnesse
it
)
that
is
to
say
both
trew
god
and
trewe
man
.
And
that
he
is
trewe
god
,
thre
thinges
doth
witnesse
it
in
heuen
,
the
father
the
sonne
(
which
is
him selfe
)
and
the
holy
ghost
,
and
these
thre
be
one selfe
witnesse
.
And
that
he
is
trewe
man
,
thre
thinges
doth
witnesse
it
in
erth
,
the
spirite
which
he
hath
bequethed
into
the
handes
of
his
father
at
his
death
,
the
water
with
which
he
was
baptised
,
and
the
bloude
which
he
hath
shed
with
water
when
his
syde
was
percyd
after
that
he
was
deade
.
And
these
thre
thinges
be
one selfe
witnesse
.
And
if
we
receyue
the
witnesse
of
menne
,
why
shuld
we
not
take
the
witnesse
of
god
(
which
is
infinitely
greater
than
mans
)
that
he
is
the
sonne
of
god
?
This
witnesse
was
made
by
god
the
father
in
his
baptisme
.
Mat.
iij.
And
also
he
hath
testified
yt
in
the
mountaine
,
he
hath
testified
it
by
the
lawe
&
by
the
prophetes
.
Who
so
euer
then
beleueth
that
he
is
the
sone
of
god
,
he
hath
the
witnesse
of
god
in
him
,
he
receyueth
the
recorde
and
testimonye
of
god
,
he
is
borne
of
god
and
in
the
spirite
of
his
faith
,
he
is
farre
stronger
ouer
the
world
and
victorious
of
the
worlde
.
Folowe
we
then
good
brethren
and
systers
this
generation
of
God
,
of
fayth
and
of
baptisme
and
lo
we
haue
ouercome
all
thynges
,
that
is
to
wytte
the
worlde
the
fleshe
and
the
concupiscences
.
Nowe
yf
we
be
rydde
and
not
combred
wyth
these
thynges
surely
the
yuel
spirite
can
haue
nothynge
in
vs
but
than
the
spirite
of
god
only
may
all
and
doth
all
in
vs
.
Vnto
god
then
be
all
thankes
honour
and
glory
accordingly
.
Amen
.
On
the
fyrste
sondaye
after
Ester
.
The
Gospell
on
the
fyrst
sondaye
after
Ester
daye
,
called
lowe
sondaye
,
the
.xx.
chapter
of
Ihon.
Th
argument
of
thys
Gospell
.
☞
How
Christ
appeareth
to
hys
disciples
which
were
assembled
togyther
,
and
of
theyr
commission
that
was
gyuen
them
to
preache
.
THe
same
daye
at
nyght
,
whyche
was
the
fyrst
daye
of
the
Sabbothes
,
whan
the
dores
were
shut
(
where
the
disciples
were
assembled
together
for
feare
of
the
Iewes
)
came
Iesus
,
and
stode
in
the
mydde
,
and
sayeth
vnto
them
:
Peace
be
vnto
you
.
And
whan
he
had
so
sayd
,
he
shewed
vnto
them
hys
handes
,
and
hys
syde
.
Then
were
the
disciples
glad
whan
they
sawe
the
Lorde
.
Esa.
lxi
.
Mat.
xi
Ioh.
xvii
Than
sayd
Iesus
to
them
agayn
:
Peace
be
vnto
you
.
As
my
father
sent
me
,
euen
so
sende
I
you
also
.
And
whan
he
had
sayd
those
wordes
,
he
brethed
on
them
and
sayeth
vnto
them
:
Receyue
the
holy
goost
.
Whoseouers
synnes
ye
remytte
,
they
are
remytted
vnto
them
.
And
whosoeuers
synnes
ye
retayne
,
they
are
retayned
.
But
Thomas
one
of
the
twelue
(
whych
is
called
Didimus
)
was
not
wyth
them
,
whan
Iesus
came
.
The
other
disciples
therfore
sayde
vnto
hym
:
we
haue
sene
the
Lorde
.
But
he
sayde
vnto
them
:
excepte
I
se
in
hys
handes
the
prynte
of
the
nayles
,
and
put
my
fnnger
into
the
prynt
of
the
nayles
,
and
thurst
my
hande
into
hys
syde
,
I
wil
not
beleue
.
And
after
eyghte
dayes
,
agayne
hys
disciples
were
wyth
in
,
and
Thomas
wyth
them
.
Then
came
Iesus
when
the
dores
were
shut
,
and
stode
in
the
myddes
,
and
sayde
:
peace
be
vnto
youe
.
After
that
sayde
he
to
Thomas
,
brynge
thy
fynger
hyther
,
and
se
my
handes
,
and
reache
hyther
thy
hande
,
and
thurste
into
my
syde
,
and
be
not
faythlesse
,
but
beleuyng
.
Thomas
answered
and
sayd
vnto
hym
,
my
Lorde
and
my
God
:
Iesus
sayth
vnto
hym
:
Thomas
,
because
thou
haste
sene
me
,
thou
haste
beleued
:
blessed
are
they
that
haue
not
sene
,
and
yet
haue
beleued
.
And
many
other
sygnes
truly
dyd
Iesus
in
the
presence
of
hys
disciples
,
Ioh.
xxi
whyche
are
not
wrytten
in
thys
boke
.
These
are
written
,
that
ye
might
beleue
,
that
Iesus
is
Christ
the
sonne
of
God
,
and
that
(
in
beleuynge
)
ye
myght
haue
lyfe
thorowe
hys
name
.
An
exhortacion
vpon
thys
Gospel
.
THe
Gospell
of
thys
daye
good
people
doth
declare
vnto
vs
the
appearyng
of
our
Lorde
Iesu
Christ
vnto
hys
disciples
after
hys
resurrection
,
that
is
to
wyt
how
he
came
and
shewed
hymselfe
vnto
them
,
the
dores
beynge
shut
for
feare
of
the
Iues.
And
here
truly
he
dyd
shew
the
diuersitie
of
bodyes
,
and
what
difference
there
shal
be
betwene
the
sensuall
bodyes
,
and
betwene
the
spirituall
,
betwene
the
materiall
and
corruptible
bodyes
in
thys
worlde
,
&
betwene
the
spirituall
bodyes
and
incorruptible
after
the
resurrection
.
Trouth
it
is
also
that
we
ought
not
to
suffer
any
infideles
as
were
the
Iues
to
enter
in
amonges
vs
from
whome
the
Apostles
dyd
shut
theyr
dores
.
Nowe
Iesus
beynge
in
the
myddes
of
them
dydde
salute
them
in
gyuynge
vnto
them
hys
peace
wyth
whych
gretynge
or
salutation
he
conforted
and
confirmed
hys
disciples
myndes
that
they
shulde
nothynge
doubt
of
hys
resurrection
whych
as
the
Euangelist
Luke
wytnesseth
they
counted
but
for
a
dreame
.
Luke
.
xxiiij
.
Wherfore
he
shewed
vnto
them
hys
handes
and
hys
syde
perced
.
And
by
thys
shewynge
of
hys
handes
and
feete
,
Christe
openeth
two
thynges
.
Fyrst
by
these
sygnes
he
wolde
be
knowen
.
For
in
affliction
is
Christ
truly
knowen
.
Seconde
by
them
he
wolde
assure
hys
disciples
of
hys
glorious
resurrection
.
And
verely
thys
shal
be
the
signe
of
saluation
vnto
the
faithful
at
the
greate
daye
of
iugement
,
and
the
signe
of
lamentation
and
of
sorowe
vnto
the
infidels
which
than
shal
se
whome
they
haue
percyd
.
The
faithfull
shal
be
gretly
conforted
in
seing
him
as
his
disciples
were
at
this
tyme
.
To
these
disciples
I
saye
he
did
ones
gyue
his
peace
and
made
them
his
apostles
that
is
to
saye
his
legates
or
ambassadours
not
onely
of
Iurye
,
but
of
al
the
worlde
,
in
lyke
maner
as
god
the
father
had
sent
him
and
made
hym
apostle
in
the
worlde
.
And
he
gaue
them
the
holy
gost
for
to
remytte
synnes
,
and
to
pardon
in
his
name
,
and
whose
synnes
so
euer
they
pardoned
shuld
be
forgyuen
in
heauen
.
The
pardone
of
the
apostles
assuredly
was
but
a
signe
of
the
trewe
pardone
,
which
was
made
on
hygh
alredye
.
And
vnto
them
to
whome
they
wolde
not
remytte
here
in
erthe
they
shulde
not
be
remytted
nor
pardoned
in
heuen
.
And
this
that
they
did
not
pardon
them
,
was
signe
that
they
were
not
pardonyd
on
hygh
.
S.
Cyprian
.
Surely
it
is
not
man
of
him selfe
that
forgiueth
,
but
God
.
For
as
saynt
Cypriane
sayth
.
Non
potest
seruus
remittere
quod
in
dominum
commissum
est
,
that
is
to
say
the
seruant
can
not
pardone
the
thinge
that
is
trespassed
againste
the
maister
.
S.
Ambrose
.
And
therfore
saint
Ambrose
sayth
in
his
boke
of
Cain
&
Abell
,
that
synnes
be
forgiuen
by
the
worde
of
god
wherof
the
prest
is
as
an
interpretour
and
certain
executour
.
But
who
were
they
whome
they
dyd
not
forgyue
?
Truly
all
those
which
dyd
not
giue
feith
and
credence
to
their
wordes
.
Nowe
in
thys
apperinge
Thomas
called
Didimus
was
not
present
.
Wherfore
when
the
disciples
dyd
shewe
hym
that
they
had
sene
our
Lorde
rysyn
agayne
to
life
,
whyche
had
shewed
vnto
them
bothe
his
handes
and
hys
syde
percyd
,
he
answered
that
he
wolde
not
beleue
them
,
onles
he
myghte
se
him
and
put
his
finger
in
to
the
holes
of
the
nailes
and
hys
hande
into
hys
syde
.
So
eighte
dayes
after
oure
Lorde
the
dores
beynge
shutte
,
dyd
againe
apere
in
the
myddes
of
them
as
he
had
done
before
and
gaue
them
for
gretynge
hys
peace
accordynge
to
the
vsage
of
the
Iues
,
Pax
vobis
.
by
whyche
is
vnderstande
quietnes
of
conscience
and
all
goodnes
.
And
nowe
Thomas
was
there
also
vnto
whome
he
sayde
(
answering
hym
vnto
the
wordes
whyche
he
had
sayde
by
hys
vnfeithfulnes
)
beholde
my
handes
and
put
thy
finger
into
the
holes
,
hold
forthe
thy
hande
and
put
it
into
my
syde
.
Be
no
more
feithles
,
but
faythfull
,
hereby
declaringe
vnto
hym
that
he
seeth
all
,
that
he
heareth
all
,
that
he
is
in
all
places
,
and
that
he
maye
do
all
.
Whiche
done
,
Thomas
did
confesse
hym
to
be
his
Lorde
and
his
God
.
And
truly
not
so
much
Thomas
as
the
spirite
of
fayth
whiche
wyth
the
fayth
entred
into
hym
.
At
that
tyme
oure
Lorde
gaue
witnesse
of
fayth
vnto
Thomas
whiche
hathe
beleued
in
seynge
of
hym
,
but
he
dothe
gyue
farre
greater
prayse
and
commendacion
vnto
them
whiche
haue
beleued
,
and
yet
haue
not
sene
hym
in
person
corporally
,
but
only
spiritually
with
the
eye
of
feyth
or
mystically
in
forme
of
breade
in
the
moost
blessed
sacrament
of
the
aulter
,
and
also
vnto
them
whiche
shall
beleue
him
.
Then
let
vs
beleue
him
,
by
seynge
him
spiritually
,
and
so
doyng
we
shal
be
more
happy
then
Thomas
,
in
thys
that
he
hath
sene
hym
corporally
.
Now
,
sayth
the
Euangelist
,
al
these
thinges
be
wryten
vnto
vs
,
to
th
ende
that
we
shulde
beleue
that
Iesus
is
Christ
the
sonne
of
God
:
The
vse
of
miracles
.
and
in
beleuyng
this
,
that
we
shulde
haue
euerlastynge
lyfe
by
his
name
.
For
asmuch
as
the
ende
and
vse
of
all
the
sygnes
and
miracles
of
Christe
is
that
by
them
we
shulde
be
broughte
and
allured
to
the
true
fayth
in
Christ
,
which
thyng
shal
make
vs
to
enioye
euerlastyng
blysse
through
his
name
that
is
to
wit
,
by
his
word
.
Rom.
i.
For
verely
Gods
word
is
the
vertue
&
power
of
God
vnto
the
helth
&
saluation
of
al
that
beleue
on
Christ
Iesus
our
Lorde
&
redemer
.
To
whom
with
the
father
&
holy
goost
be
glory
&
praise
for
euer
.
Amen
The
Epistle
on
the
seconde
sondaye
after
Ester
.
The
.i.
Epistle
of
Peter
the
.ij.
Chapter
.
Th
argument
☞
The
Apostle
saynt
Peter
doth
exhort
vs
here
to
folow
Christ
in
al
thynges
,
euen
as
shepe
folowe
theyr
shepherde
.
MOst
derely
beloued
brethren
,
Christe
also
suffered
for
vs
leauing
to
vs
an
exemple
,
that
ye
shuld
folow
his
steppes
,
which
dyd
no
synne
,
neyther
was
there
gyle
founde
in
his
mouthe
:
whiche
whan
he
was
reuyled
,
reuyled
not
agayne
:
whan
he
suffered
,
he
threatened
not
,
but
commytted
the
vengeaunce
to
hym
that
iudgeth
ryghtuously
whiche
his
owne
selfe
bare
oure
synnes
in
his
body
on
the
tree
,
that
we
beynge
delyuered
from
synne
,
shulde
lyue
vnto
ryghtuousnes
.
By
whose
strypes
ye
were
healed
.
For
ye
were
as
shepe
goynge
astraye
,
but
are
now
turned
vnto
the
shepherde
and
byshop
of
your
soules
.
THe
Epistle
of
thys
daye
(
good
christen
people
)
whiche
be
the
wordes
of
saynt
Peter
doth
put
before
our
eyes
the
liefe
of
our
Lord
Iesu
Christ
to
this
intent
&
purpose
that
we
shuld
folow
hym
as
a
perfecte
president
and
exemplar
.
For
it
is
he
whiche
dyed
for
vs
,
which
hath
done
no
synne
,
according
to
the
sayeng
of
the
prophete
Esaye
,
&
in
whose
mouth
hath
bene
founde
no
gyle
nor
deceipte
.
Esa.
lij
.
And
whiche
when
any
sayde
harme
by
hym
,
he
sayde
no
harme
agayne
.
When
he
suffered
,
he
dyd
not
threaten
,
but
commytted
the
vengeaunce
vnto
hym
that
iudgeth
iustly
,
that
is
to
wit
vnto
God
the
father
.
No
doubt
God
iugeth
ryghtly
,
neyther
regardyng
mens
persons
(
as
doth
the
worlde
)
neither
only
after
the
outwarde
workes
but
after
the
hart
&
outwarde
workis
to
.
And
therfore
is
gods
iugement
according
to
the
trouthe
as
Paule
sayeth
.
Rom.
ij
.
Furthermore
it
is
Christe
whiche
hath
borne
our
synnes
on
the
tree
of
the
crosse
that
our
synnes
myghte
be
so
by
hym
taken
awaye
and
we
beynge
deade
vnto
synne
shulde
lyue
vnto
iustice
.
But
what
iustice
?
Truly
vnto
the
iustice
or
ryghtuousnes
that
procedeth
of
fayth
which
is
from
aboue
.
For
we
be
healed
of
our
synne
by
hys
woundes
,
by
his
passion
,
by
his
sacrifisyng
for
vs
.
Wherfor
this
is
the
final
vse
of
our
deliueraunce
or
iustificacion
by
Christ
that
we
shulde
no
longer
lyue
vnto
synne
,
but
vnto
iustice
&
vertue
.
As
though
saint
Peter
wolde
saye
.
Ye
wol
be
christians
whom
Christe
hath
redemed
,
☞
than
go
to
,
it
shall
not
become
you
any
longer
by
disobedience
towardes
youre
rulers
&
superiours
to
lyue
vnto
sinne
but
vnto
ryghteousnes
,
to
th
intent
ye
maye
be
obedient
vnto
them
and
suffre
persecution
,
vexacion
,
yea
and
dethe
of
them
yf
occacion
be
gyuen
,
euen
as
Christ
dyd
.
And
thys
is
euen
the
right
vse
of
Christes
passion
,
to
lyue
a
newe
lyfe
&
to
become
iust
&
rightuous
in
al
our
lyuyng
.
For
as
the
Apostle
saynt
Paule
witnesseth
writyng
to
the
Ephesians
,
Ephe.
ij
we
be
the
workmanshyp
of
God
created
&
made
to
do
good
workes
.
But
to
returne
to
the
texte
,
S.
Peter
allegeth
here
vnto
you
(
good
people
)
the
workes
of
the
prophete
Esaye
,
where
he
sayeth
,
Esa.
liij
.
that
by
the
strypes
&
woundes
of
Christe
ye
were
healed
.
O
moost
comfortable
wordes
.
Bytter
verely
were
these
strypes
to
our
Sauiour
Christe
,
but
they
were
swete
to
vs
,
so
swete
that
wythout
them
we
shulde
haue
ben
in
moost
paynfull
misery
&
anguyshe
.
Let
vs
than
neuer
put
out
of
our
myndes
thys
moost
comfortable
tydynges
,
thys
swete
&
mery
Gospell
that
Christ
bare
our
synnes
in
hys
body
on
the
tree
.
Thys
treasure
I
meane
the
knowlege
of
this
thyng
who
so
wanteth
is
moost
nedy
&
pore
yea
he
hath
nothynge
at
all
.
For
this
is
(
no
doubte
)
that
preciouse
perle
that
Christe
speaketh
of
in
the
Gospell
of
Matheu
,
where
he
sayth
,
mat
.
xiij
that
the
kyngdome
of
heauen
is
lyke
vnto
a
marchaunt
man
,
sekynge
goodly
perles
which
whan
he
founde
one
precious
perle
,
went
and
solde
al
that
he
had
&
bought
it
.
Nowe
thoughe
thys
thynge
be
playne
ynoughe
and
apparaunt
:
yet
wyth
your
pacience
I
wyll
declare
vnto
you
what
the
moost
excellente
doctoure
of
the
churche
saynte
Hierome
wryteth
vpon
thys
place
.
The
wordes
of
.
saint
Hierom
Surely
(
sayeth
saynte
Hierome
)
there
is
one
perle
moost
precious
of
all
,
that
is
to
wit
,
the
knowlege
of
oure
Sauioure
and
the
mystery
of
his
passion
and
resurrection
,
whiche
whan
a
marchaunte
man
hath
founde
(
as
saynt
Paule
the
Apostle
dyd
)
he
despyseth
all
the
mysteries
of
the
lawe
&
prophetes
&
his
olde
obseruauncies
wherin
he
lyued
without
reproche
,
yea
and
he
regardeth
them
no
better
than
the
parynges
of
hys
nayles
or
chyppes
to
th
intent
to
wynne
Christe
vnto
hym
.
Thys
Christe
(
as
Ihon
baptist
witnesseth
)
is
the
lambe
of
God
which
taketh
awaye
the
synne
of
the
worlde
.
Ioh.
i.
Where
as
before
his
commynge
we
were
as
shepe
wandering
wythout
a
sheperde
but
nowe
by
fayth
we
be
conuerted
vnto
oure
sheperde
which
is
the
onely
good
shepherde
,
and
vnto
the
byshop
of
our
soules
which
is
eternall
,
alwayes
mediatoure
and
intercessoure
for
vs
,
alwayes
presentyng
and
offerynge
hymselfe
for
vs
.
Let
vs
than
good
people
follow
his
conuersation
.
Let
vs
beare
paciently
al
thingꝭ
for
the
loue
of
hym
,
which
hath
suffred
so
many
tribulations
and
extreme
paynes
for
vs
.
Let
vs
not
synne
wyllingly
Let
vs
not
speake
any
vntrouthe
,
fraude
,
dissimulation
,
and
lyes
.
Let
vs
not
curse
,
if
any
say
euyl
of
vs
.
Let
vs
not
threaten
if
any
do
greue
vs
.
Let
vs
giue
vp
all
vengeaunce
vnto
God
.
Let
vs
remembre
the
good
whiche
he
hath
done
vs
by
his
glorious
passion
,
that
we
maye
be
deade
with
him
as
to
him
,
and
mortified
by
his
spirite
as
to
vs
.
Let
vs
liue
no
more
in
beastly
wise
to
our selues
but
in
most
clenly
sorte
to
him
,
which
is
our
iustice
,
for
we
be
the
shepe
which
he
hath
conuerted
from
wandering
forthe
of
the
right
path
,
from
errour
&
infidelitie
,
vnto
fayth
.
He
is
our
shepherd
,
let
vs
worthely
folow
him
vnto
the
pasture
of
life
.
He
is
our
bishop
,
our
mediatour
our
intercessour
,
our
oblacion
.
And
how
do
we
feare
that
we
shulde
not
be
exalted
to
his
glorye
?
Let
vs
haue
this
faith
that
none
is
refused
which
foloweth
hym
mekely
and
paciently
.
Who
so
euer
hath
thys
fayth
can
not
peryshe
,
yea
there
was
neuer
so
great
a
sinner
but
that
this
mediatour
&
raunsomer
hath
satisfied
from
him
,
if
being
truly
conuerted
and
penitent
for
his
synnes
he
be
garnished
and
cladde
with
this
frutefull
fayth
and
brenning
charitie
and
hope
in
him
which
is
our
only
sauiour
&
redemer
.
To
whom
with
the
euerlasting
father
of
heauen
&
holy
goost
be
glory
without
ende
,
in
secula
seculorum
.
Amen
.
The
Gospel
on
the
second
sonday
after
Ester
day
The
.x.
chapter
of
Ihon.
Targument
.
☞
Christe
is
the
true
shepherde
.
IEsus
said
to
his
disciples
.
I
am
the
good
shepeherde
.
A
good
shepherde
giueth
his
life
for
hys
shepe
.
An
hyred
seruaunt
,
and
he
whyche
is
not
the
shepherd
neyther
the
shepe
are
his
owne
,
seeth
the
wolf
come
and
leueth
the
shepe
and
fleeth
and
the
wolfe
catcheth
and
scattereth
the
shepe
.
The
hired
seruaunt
fleeth
because
he
is
an
hyred
seruaunt
,
and
careth
not
for
the
shepe
.
I
am
the
good
shepeherd
and
knowe
my
shepe
,
and
I
am
knowen
of
myne
.
As
my
father
knoweth
me
,
euen
so
know
I
also
my
father
.
And
I
geue
my
lyfe
for
the
shepe
,
and
other
shepe
I
haue
,
whych
are
not
of
thys
fold
,
Them
also
muste
I
brynge
,
and
they
shall
heare
my
voyse
,
and
there
shall
be
one
folde
and
one
shepeherde
.
IN
this
Gospel
good
people
our
Lord
doth
shew
vs
,
that
he
is
the
true
and
right
shepherd
.
And
it
is
good
reason
,
for
he
only
hath
giuen
himselfe
vnto
the
death
,
and
hath
quyckened
all
hys
shepe
.
He
alonly
doth
nourish
with
his
doctrine
all
his
shepe
with
the
fode
of
euerlastinge
life
.
Yf
the
wolfe
doth
come
,
that
is
the
greate
deuell
of
hell
or
any
of
hys
members
,
he
neuer
forsaketh
his
shepe
but
doth
defende
and
delyuer
them
from
the
force
and
myghte
of
the
enemye
,
for
he
is
stronge
aboue
all
,
&
is
more
myghty
then
all
.
And
also
the
shepe
be
hys
,
and
he
hath
bought
them
with
a
greate
pryce
,
which
is
aboue
all
prices
.
He
doth
loue
them
according
to
the
price
,
that
is
to
say
,
more
than
any
thought
can
thinke
or
tonge
expresse
.
And
he
hath
not
alonly
boughte
them
agayne
,
but
he
hathe
made
them
and
created
them
so
that
they
be
his
owne
workes
and
his
owne
shepe
.
He
surely
is
the
shepherde
by
whom
al
thinges
bene
made
.
Wherfore
naturally
he
can
not
hate
them
.
He
is
no
forgetfull
shepherde
,
but
he
is
a
shepherde
knowing
all
,
he
can
forget
nothinge
.
For
as
the
eternal
father
knowith
al
:
so
in
like
maner
he
knoweth
al.
As
the
father
eternal
knowith
al
in
giuing
him
al
,
in
like
maner
he
knowith
his
shepe
in
giuing
them
all
.
For
he
giueth
them
life
,
wisedome
&
might
.
Yea
and
suche
life
,
wisdome
,
and
might
,
as
is
aboue
the
capacitie
of
the
worlde
.
For
those
that
be
accordinge
to
the
worlde
be
but
shadowes
of
them
.
And
by
this
wisdom
which
surmounteth
the
world
,
his
shepe
know
him
.
This
is
the
good
herdinā
giuing
life
to
al
,
knowing
al
&
which
is
almighty
.
But
the
hired
shepherd
is
none
such
.
He
woll
not
dye
for
his
shepe
.
He
doth
not
giue
them
life
.
Yea
when
the
wolfe
commeth
he
doth
leue
them
forasmoch
as
they
be
not
his
owne
.
He
hath
neither
made
them
nor
yet
bought
them
againe
.
He
therfore
rennyth
awaye
,
and
letteth
them
be
loste
,
and
deuoured
wyth
the
wolfe
,
and
fynally
go
into
euerlasting
damnation
.
He
is
vnmighty
.
He
is
ignorant
&
cleane
vnlike
vnto
the
good
herdman
.
Furthermore
this
hired
shepherd
hath
but
a
lytle
&
a
particuler
flocke
.
But
the
good
herdman
hath
a
grete
flocke
,
he
hath
the
slocke
of
the
nation
of
Israel
&
of
al
other
nations
.
He
hath
the
vniuersal
flocke
,
whyche
from
daye
to
daye
he
leadethe
and
gatheryth
to gether
,
that
they
may
heare
his
swete
voice
&
hys
holy
doctrine
(
whyche
is
the
doctrine
of
the
gospell
)
tyll
tyme
that
all
the
worlde
shall
be
but
one
flocke
,
and
that
there
be
but
one
herdman
,
whyche
is
our
Lord
Iesu
Christe
,
as
it
is
sayde
here
.
And
there
shal
be
made
one
shepecote
and
one
herdman
.
Now
by
this
parable
good
frendes
we
be
taught
and
enformed
of
the
true
office
of
Christ
,
and
wherfore
he
came
into
thys
worlde
.
Hys
office
whervnto
he
was
sent
of
hys
father
was
to
teach
vs
and
also
to
saue
vs
.
As
touchynge
hys
doctrine
and
teachynge
,
who
euer
in
fedynge
of
hys
flocke
was
more
vigilant
,
more
busy
,
more
paynfull
than
he
was
?
Who
euer
ministred
to
hys
shepe
more
diligently
the
fode
of
the
euangelicall
veritie
?
All
that
herde
hym
speake
and
preach
were
astonnyed
vpon
hys
doctrine
.
For
he
taught
them
not
after
the
fashion
of
the
scribes
and
pharisees
whych
neuertheles
were
the
greate
doctours
&
learned
men
of
the
lawe
but
as
one
hauynge
a
wonderfull
grace
and
authoritie
.
Yea
euen
his
very
enemyes
were
compelled
to
testifie
of
hym
that
he
taught
the
waye
of
God
in
trouth
,
as
appeareth
in
the
.xxij.
chapter
of
Matheu
.
Neyther
dyd
Christ
only
teach
hys
shepe
,
that
is
to
saye
,
those
that
folowed
hym
lyke
shepe
that
were
well
nere
lost
,
but
he
also
healed
them
bestowynge
euen
hys
very
lyfe
for
them
.
For
I
praye
you
dyd
he
not
dye
for
our
synnes
?
Was
it
not
he
only
which
with
his
bloude
wasshed
awaye
the
fylthynes
of
oure
synnes
?
Yea
doubtles
.
But
who
be
these
hyrelynges
whyche
whan
they
se
the
wolfe
come
to
deuoure
the
shepe
they
runne
theyr
waye
?
Surely
these
be
those
whych
preach
the
worde
and
that
also
purely
and
syncerely
,
but
they
prech
it
for
lucre
,
for
honoure
,
for
glorye
,
or
for
the
belyes
sake
.
These
I
saye
be
no
true
herdmen
but
hyrelynges
,
for
these
dryue
not
awaye
the
rauenous
wolues
that
is
to
saye
the
deuyll
and
hys
lymmes
I
meane
the
Antichristes
whych
persecute
&
deuoure
Christes
flocke
,
but
as
soone
as
persecution
&
trouble
for
the
worde
commeth
,
Ier.
xxiij
anone
they
are
gone
.
Of
these
do
the
prophete
Ieremy
speake
,
sayenge
:
Wo
be
vnto
the
shepeherders
that
destroye
and
skatter
my
flocke
.
I
wyll
therfore
vysite
the
wyckednes
of
theyr
ymaginations
.
It
is
true
that
the
Apostle
wryteth
.
Episcopatus
quid
sit
.
Qui
episcopatum
desiderat
bonum
opus
concupiscit
,
that
is
to
saye
:
He
that
desyreth
an
ouersyght
or
a
cure
ouer
a
flocke
(
whych
after
the
greke
worde
is
called
a
byshoprych
)
coueteth
a
good
worke
.
Lo
sayeth
saynt
Ierome
wrytynge
to
Oceanus
)
the
Apostle
calleth
a
byshopryke
a
worke
and
not
a
dignitie
,
Saynt
Hierom
a
laboure
and
not
a
deyntenes
,
a
worke
wherby
through
humilitie
he
muste
be
lowly
&
not
to
swelle
in
pryde
.
For
a
byshop
or
curate
must
be
fautles
,
sobre
,
full
of
good
doctrine
,
not
gyuen
to
foule
and
fylthy
gaynes
,
but
meke
,
diligent
,
full
of
charitie
accordynge
to
th
exemple
of
Christ
the
hygh
and
supreme
shepeherde
of
all
and
the
shepeherde
of
shepeherdes
whych
as
thys
Gospell
sayeth
gaue
hys
owne
lyfe
for
the
sauegarde
and
health
of
hys
shepe
that
is
to
saye
of
all
vs
that
folowe
and
beleue
on
hym
.
Wherfore
my
brethren
and
systers
to
conclude
how
happy
be
we
for
to
haue
suche
a
herdman
&
for
to
know
to
loue
,
to
folowe
,
to
heare
hys
swete
voyce
that
gyueth
lyfe
,
to
heare
hys
doctrine
,
to
be
refectioned
&
fedde
wyth
the
meate
whyche
gyueth
euerlastynge
lyfe
,
to
haue
wysedome
and
myght
that
surmounteth
the
worlde
by
the
sayd
our
herdmen
,
lyghtenyng
vs
in
hym
by
fayth
,
drawynge
vs
to
hym
by
hope
,
&
inflamynge
vs
by
charitie
.
Vnto
hym
therfore
be
glorye
in
all
the
nations
wythin
the
compasse
of
the
erth
for
euer
and
euer
.
Amen
.
The
Epistle
on
the
.iij.
sonday
after
Ester
.
The
fyrst
epistle
of
saynt
Peter
the
.ij.
Chapter
.
Th
argument
.
☞
Peter
exhorteth
to
laye
asyde
all
vyce
,
to
absteyne
from
fleshly
lustes
and
to
obeye
worldlye
rulers
.
DEarely
beloued
brethren
,
I
besech
you
as
straungers
and
pylgrems
,
abstayne
from
fleshly
lustes
,
Gala.
v.
which
fyght
agaynste
the
soule
,
Ro.
xiij
.
and
se
that
ye
haue
honest
conuersacion
among
the
Gentils
,
that
where
as
they
backbyte
you
as
euyll
doars
,
they
maye
se
your
good
workes
,
Mat.
v.
and
prayse
God
in
the
daye
of
visitation
.
Submytte
youre selues
therfore
vnto
al
maner
ordinaunce
of
man
for
the
Lordes
sake
,
Ro.
xiij
.
Tit.
iij.
whether
it
be
vnto
the
Kynge
,
as
vnto
the
chiefe
heed
:
other
vnto
rulars
,
as
vnto
than
that
are
sent
of
hym
,
for
the
punyshement
of
euyl
doars
:
but
for
the
laud
of
them
,
that
do
well
.
For
so
is
the
wyll
of
God
,
that
wyth
well
doynge
ye
maye
stoppe
the
mouthes
of
folysh
and
ignoraunte
men
:
as
fre
,
and
not
as
hauyng
the
libertye
for
a
cloke
of
maliciousnes
,
but
euen
as
the
seruauntes
of
God
.
Honoure
al
men
.
Ro.
xij
.
Loue
brotherly
feloshyp
.
Feare
God
,
honoure
the
Kynge
.
Seruauntes
obey
your
masters
wyth
feare
,
not
onely
yf
they
be
good
and
courteous
:
but
also
thoughe
they
be
frowarde
.
For
it
cometh
of
grace
in
Christ
Iesus
our
Lorde
.
THys
Epistle
,
good
christian
brethern
&
systers
is
very
excellent
and
notable
.
For
in
it
is
handeled
the
second
part
of
Christianitie
that
is
to
wit
,
how
in
thys
liefe
after
we
haue
ones
receyued
and
taken
the
euangell
or
glad
tydynges
of
oure
saluation
(
whych
thyng
we
call
commonly
in
englyshe
a
gospell
)
we
ought
to
lyue
.
In
the
processe
that
goeth
before
thys
epistle
,
saynt
Peter
taught
and
shewed
the
other
parte
of
Christianitie
,
whych
is
of
fayth
and
howe
we
ought
to
beleue
the
gospell
and
also
how
we
be
edified
and
buylded
vpon
Christ
the
corner
stone
,
wheras
before
that
tyme
we
were
the
chyldren
of
vengaunce
and
as
abiectes
and
castawayes
in
gods
syght
but
nowe
we
be
made
the
chyldren
of
God
by
Christ
.
Whyche
treasure
truly
saynt
Peter
doth
extolle
and
lyfte
vp
wyth
prayses
aboue
measure
,
so
that
it
were
well
with
vs
,
if
after
the
knowlege
of
so
greate
ryches
we
myght
be
lycenced
forth
with
to
departe
out
of
thys
miserable
lyfe
.
But
forasmoch
as
we
dye
not
by
and
by
after
the
receyuing
of
so
greate
commodities
&
felicities
,
therfore
nowe
doth
saynt
Peter
teache
vs
how
and
by
what
meanes
we
shuld
lyue
here
in
erth
that
we
dye
not
eternally
.
For
Satan
our
mortal
ennemy
neuer
slepeth
but
euer
watcheth
that
he
maye
eyther
quite
and
cleane
plucke
vs
frome
gods
worde
,
or
at
lest
waye
that
he
myght
wery
vs
and
make
vs
slauthful
and
negligent
in
doyng
of
good
workes
.
For
assuredly
it
commethe
so
commenly
to
passe
,
that
forthwyth
when
we
heare
by
the
preachyng
of
the
gospell
,
that
we
be
set
at
peax
wyth
God
&
iustified
in
hys
syght
by
only
faith
in
him
,
then
noman
wil
do
any
longer
any
goodnes
at
al
,
whych
thynge
no
doubte
chaunced
euen
in
saynt
Peters
tyme
.
The
occasion
of
thys
epistle
.
By
reason
wherof
he
toke
occasion
to
wryte
these
thynges
concernyng
the
institution
of
the
christian
liefe
.
As
though
this
holy
Apostle
Peter
wold
say
.
Good
brethern
syth
ye
haue
now
receyued
the
gospell
,
and
syth
ye
be
iustified
by
fayth
in
Christ
,
now
it
shal
be
very
good
and
necessarie
for
you
to
goo
about
to
redresse
your
maner
of
lyuing
,
and
to
absteyne
from
carnal
and
flesshely
desires
and
lustes
.
But
it
is
an
horrible
thyng
to
be
spoken
,
that
fleshly
disires
and
lustes
do
not
cease
no
not
in
the
iustified
persons
.
Yea
we
se
by
daily
experience
that
then
more
and
more
carnall
desires
do
breake
forth
,
not
bicause
this
faulte
commeth
by
the
gospel
,
☜
as
many
ennemyes
of
the
Gospell
and
papystes
blasphemously
do
allege
,
but
bycause
Satan
is
the
ennemy
of
the
gospel
and
of
the
iustice
whych
the
gospell
teacheth
.
He
doubtles
neuer
slepeth
though
we
slepe
neuer
so
soundly
&
carelessy
,
but
lyke
a
roryng
lyon
he
runnyth
and
leapeth
about
,
seakyng
whome
to
deuoure
as
th
apostle
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
amonges
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
th
apostle
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
contrey
.
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
tenderly
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
man
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
amonges
them
,
to
th
intent
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
visitation
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
th
exemple
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
men
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
them
that
are
sent
of
hym
for
the
punyshment
of
euel
doers
.
Ro.
xiij
.
And
surely
as
wytnesseth
S.
Paule
,
whoseoeuer
resysteth
power
,
resysteth
the
ordinaunce
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
conscience
.
For
as
it
foloweth
here
in
the
text
so
is
the
wyll
of
God
,
that
with
well
doing
ye
may
stoppe
the
mouthes
of
folyshe
and
ignorant
persons
,
whych
oftentymes
iuge
such
thinges
as
they
vnderstand
not
,
and
whych
esteme
the
gospell
and
the
worde
of
god
by
the
maners
of
the
gospellers
(
whych
of
humayne
frayltie
mnay
tymes
do
fal
into
fowle
vices
)
and
do
not
esteme
it
by
the
owne
proper
nature
.
Rom.
i.
Wheras
in
very
dede
it
is
the
power
&
vertue
of
God
to
the
helth
and
saluation
of
al
them
that
beleue
.
Let
vs
then
good
christen
brethern
so
be
free
and
vse
the
libertie
of
the
gospell
,
that
we
haue
it
not
for
a
cloke
of
maliciousnes
,
workyng
(
vnder
the
pretence
of
it
)
all
naughtynes
accordyng
to
our
foule
lustes
and
desires
,
as
many
gospellers
and
euangelicall
brethren
do
,
which
be
in
dede
no
gospellers
but
bablers
no
trewe
brethern
but
false
brethern
,
no
christians
but
antichristes
and
sklaunders
to
gods
holy
worde
.
Let
vs
then
be
no
feyned
christians
,
but
ryght
christians
and
seruauntes
of
God
.
Let
vs
honoure
and
haue
in
reuerence
all
men
.
Fraternitie
.
Let
vs
loue
fraternitie
not
fraternitie
of
monkes
,
fryers
,
nunnes
,
and
such
other
cloystered
&
disguysed
people
whych
vnder
the
cloke
of
fraternitie
deuoured
pore
wydowes
houses
&
the
lyuinges
of
other
in
their
fratryes
,
&
of
whom
the
christen
people
were
fowly
mocked
and
seduced
while
they
perswaded
them
that
they
could
not
do
better
then
be
of
their
brotherhode
or
fraternitie
,
whych
in
dede
was
nothyng
elles
but
a
swarme
of
ydle
dranes
that
lyued
not
by
the
swette
of
their
face
(
as
gods
commaundement
wylled
them
)
but
by
other
mens
labours
vnder
the
pretence
of
longe
prayer
,
but
let
vs
loue
such
brotherhode
and
fraternitie
as
gods
worde
alloweth
,
whych
is
that
we
shulde
loue
one
an nother
after
a
gentle
and
christian
maner
,
al
lordlines
and
proude
lokes
layde
downe
,
and
when
we
make
a
dyner
or
feast
,
not
to
call
the
ryche
whych
may
quyte
vs
agayne
but
our
poore
christen
brethern
and
systers
whych
cannot
acquite
vs
,
but
our
father
in
heuen
shal
acquite
it
vs
.
This
is
the
fraternitie
or
brotherhode
that
Christ
alloweth
and
that
saynt
Peter
doth
here
speake
of
.
Let
vs
then
feare
God
whych
doth
prospere
our
obedience
and
helpeth
vs
that
we
maye
truly
honour
all
men
,
that
we
may
loue
brotherhode
and
gyue
due
honour
to
our
kynge
whych
is
our
supreme
hedde
next
vnder
Christe
none
excepted
,
neyther
bishop
of
Rome
nor
other
.
For
if
there
were
,
☜
saynt
Peter
wold
not
haue
passed
it
ouer
with
silence
.
Neyther
is
it
to
be
thought
that
Peter
which
was
one
of
Christes
Apostles
and
that
of
the
chefest
knewe
not
the
bisshop
of
Romes
power
or
his
own
power
.
He
agnized
no
such
supremacie
as
the
bishoppe
of
Rome
doth
chalenge
vnto
him
as
S.
Peters
successour
.
Saint
Peter
byddeth
vs
here
feare
god
and
honour
the
king
.
If
the
bisshop
of
Rome
were
to
be
honoured
next
God
and
before
kynges
,
why
doth
saynt
Peter
set
the
kynge
nexte
God
?
Yea
why
doth
he
speake
nothynge
at
all
of
the
byshop
of
Romes
authoritie
?
So
ye
se
good
christen
people
that
saynte
Peter
maketh
nothynge
wyth
the
byshoppe
of
Rome
,
and
yet
he
sayeth
he
is
hys
successour
.
But
what
shulde
I
speake
more
of
thys
mater
?
I
doubt
not
but
longe
ago
there
is
none
of
you
but
regardeth
the
byshop
of
Rome
none
otherwyse
then
an
other
byshop
in
hys
byshopryche
ought
to
be
regarded
.
Let
him
medle
with
his
owne
flocke
,
with
vs
he
hath
no
thing
a
do
,
any
otherwise
then
one
christen
man
hath
to
do
with
an
other
.
Let
vs
therfore
charitably
pray
for
him
that
he
may
execute
his
office
in
his
owne
diocese
and
not
entre
into
other
mens
officies
.
Let
vs
than
honour
our
kinge
next
vnto
God
as
our
supreme
hedde
according
to
S.
Peters
counsayle
in
this
epistle
,
and
according
to
the
aduise
of
saynt
Paule
in
the
place
before
alleged
.
Let
also
seruauntes
obey
theyr
maisters
not
only
if
they
be
good
&
courteouse
,
but
also
thoughe
they
be
froward
,
not
doynge
seruice
to
the
eye
(
as
Paule
sayth
wryting
to
the
Ephesians
(
and
as
they
do
that
go
aboute
to
please
men
,
phe
.
vi
but
as
the
seruauntes
of
Christ
,
doing
the
wyll
of
God
from
the
harte
with
good
will
,
seruinge
the
Lord
and
not
men
.
For
it
is
then
thanke
worthy
,
sayth
saynt
Peter
.
Hitherto
haue
I
brefly
declared
vnto
you
the
meanyng
of
this
Epistle
.
Now
therfore
good
people
if
ye
wol
be
true
christians
,
if
ye
woll
be
true
feithfull
persons
,
boost
not
of
your
feyth
in
wordes
only
,
but
declare
in
youre
dedes
and
workes
that
ye
haue
the
feith
of
Christ
.
Shewe
your
beleue
in
such
workes
as
thys
Apostle
saynt
Peter
doth
here
exhort
you
vnto
,
and
then
shal
we
beleue
that
you
haue
the
right
belefe
&
fayth
in
Iesu
Christ
,
which
in
whom
so
euer
it
is
in
,
can
not
but
fructifie
and
brynge
forth
fruct
euen
as
sede
doth
that
is
sowne
in
the
good
grounde
,
mat
.
xiij
some
an
hundreth
folde
some
syxty
fold
some
thyrty
folde
.
And
this
feyth
shall
iustifie
you
and
make
you
the
chyldren
of
god
and
inheritours
of
his
heuenly
kyngdome
which
was
prepared
for
you
before
the
beginnyng
of
the
world
by
the
father
of
heuen
,
Math.
xxv
..
to
whome
with
the
sonne
and
holy
goost
be
glorye
and
prayse
eternally
.
The
Gospell
on
the
thyrde
sondaye
after
Ester
.
The
.xvi.
chapter
of
Ihon.
Th
argument
☞
Of
the
spiritual
raigne
&
kyngdom
of
Christ
.
IEsus
sayd
to
his
disciples
.
After
a
whyle
ye
shal
not
se
me
,
Ioh.
vij
.
and
agayne
after
a
whyle
ye
shall
se
me
,
for
I
go
to
the
father
,
Then
sayd
some
of
hys
disciples
betwene
themselues
:
what
is
thys
that
he
sayeth
vnto
vs
,
after
whyle
,
ye
shall
not
se
me
,
and
agayne
after
a
whyle
ye
shall
se
me
,
and
that
I
go
to
the
father
?
They
sayd
therfore
:
what
is
this
that
he
sayeth
:
after
a
whyle
?
we
can
not
tell
what
he
sayeth
.
Iesus
perceaued
that
they
wolde
aske
hym
,
and
sayd
vnto
them
:
Ye
enquyre
of
thys
betwene
youre selues
,
because
I
sayd
after
a
whyle
ye
shall
not
se
me
,
and
agayne
after
a
whyle
ye
shall
se
me
.
Verely
verely
I
saye
vnto
you
:
ye
shall
wepe
and
lament
,
but
contrary
wyse
,
the
worlde
shall
reioyse
.
Ye
shall
sorowe
,
Ioh.
xx
.
but
your
sorowe
shal
be
turned
to
ioye
.
A
woman
whan
she
trauayleth
,
hath
sorowe
,
because
her
houre
is
come
.
But
as
sone
as
she
is
delyuered
of
the
chylde
,
she
remembreth
no
more
the
anguysh
,
for
ioy
that
a
man
is
borne
into
the
world
.
And
ye
now
therfore
haue
sorow
:
but
I
wyl
se
you
agayne
,
and
your
hertes
shal
reioyse
,
and
your
ioye
shall
no
man
take
from
you
.
IN
the
Gospell
of
thys
present
daye
(
good
christen
people
)
it
is
fyrst
to
be
consydered
&
marked
,
how
Christ
sheweth
hys
louynge
disciples
of
hys
crosse
and
passion
that
he
shulde
suffre
for
the
redemption
of
the
worlde
,
and
also
of
hys
moost
glorious
vprysynge
agayne
from
death
to
lyfe
.
And
furthermore
how
and
in
what
wyse
by
hys
vprysyng
or
resurrection
he
shulde
commence
hys
raigne
and
haue
accesse
to
hys
father
.
And
assuredly
the
preachyng
and
fore
shewynge
hereof
was
ryght
necessary
to
the
Apostles
of
Christ
to
be
often
made
and
dryuen
into
theyr
heades
.
For
the
flesh
(
as
Christe
sayeth
hymselfe
)
is
weake
,
and
agayne
the
articles
of
oure
religion
be
suche
that
they
surmount
the
sklender
capacitie
of
mans
wyt
neyther
can
they
easely
be
perceyued
.
Thys
is
the
cause
why
Christ
lyke
a
faythful
mayster
neuer
ceaseth
to
dryue
into
hys
disciples
heades
the
summe
&
content
of
our
fayth
,
to
th
intent
he
myght
fully
execute
th
office
that
he
came
for
.
Now
thys
is
hys
sentence
and
mynde
whych
he
declareth
to
hys
disciples
,
Wythin
a
lytle
whyle
O
you
my
louynge
scholers
and
disciples
I
shal
be
betrayed
vnto
the
Iues
,
as
I
haue
often
tymes
heretofore
shewed
vnto
you
that
I
shulde
be
condemned
,
Mat.
xij
scourged
,
bobbed
and
at
last
nayled
to
the
crosse
.
And
for
asmuch
as
euen
lyke
as
Ionas
was
in
the
whales
bely
thre
dayes
and
thre
nyghtes
I
must
in
lykewyse
be
buryed
in
the
grounde
for
the
space
of
thre
dayes
and
thre
nyghtes
:
Christes
raigne
.
Therfore
for
a
lytle
whyle
in
dede
ye
shall
not
se
me
.
But
agayne
after
a
lytle
whyle
,
that
is
to
wyt
,
the
thyrde
daye
after
whan
I
shall
ryse
agayne
ye
shall
verely
se
me
,
how
be
it
that
shall
not
be
longe
,
for
I
must
awaye
to
my
father
and
begyn
with
hym
my
spirituall
raygne
.
Ephe.
i.
and
.iiij.
Lo
my
deare
frendes
with
such
wordes
Christe
teacheth
hys
apostles
what
maner
thyng
his
kyngdom
shuld
be
&
how
the
commyng
is
to
the
same
.
Assuredly
the
kingdom
or
raigne
of
Christ
is
none
other
thynge
than
that
Christ
hath
conquered
the
world
,
syn
,
death
,
satan
,
&
hell
,
&
furthermore
hath
taken
of
his
father
all
power
both
in
heuen
and
in
erth
in
such
sort
as
hensforth
he
is
to
be
the
most
puissaunt
and
mighty
kinge
ouer
the
mount
Sion
,
Psal.
iiij
leading
and
gouernyng
his
subiectes
with
the
holy
spirite
of
comforte
.
Into
this
his
kingdom
it
behoued
hym
to
entre
by
the
crosse
,
by
sheding
of
his
mooste
precious
bloude
and
by
death
,
euen
as
the
prophete
Dauid
longe
before
had
prophecied
of
him
,
sayeng
,
he
shall
drynke
of
the
floude
in
the
waye
,
Psa.
cix
.
and
therefore
he
shall
lyft
vp
his
heade
.
Now
this
spirituall
kingdome
was
not
moche
knowne
to
his
apostles
.
For
they
thought
rather
that
the
kingdom
of
Christ
shulde
haue
ben
a
worldly
and
an
outwarde
kyngdome
whych
thinge
they
styl
loked
for
,
vntyl
the
spirite
was
gyuen
them
whych
taught
them
the
knowlege
hereof
,
and
how
they
ought
to
come
vnto
it
and
to
gette
it
,
and
how
to
perseuer
and
continue
in
the
same
.
If
we
therfore
good
brethren
and
systers
be
lykewise
mynded
to
entre
into
thys
kingdome
,
and
by
Christ
to
vanquysh
synne
,
death
,
Satan
,
and
hel
:
we
must
nedes
acknowlege
and
take
Christ
for
oure
Lorde
and
sauiour
,
for
our
kinge
and
hyghe
bishop
,
fastelye
beleuing
that
we
be
reconciled
and
made
at
one
agayne
with
the
father
of
heuen
by
his
bloude
and
in
suffering
and
doinge
the
thinges
that
Paule
speaketh
where
he
sayth
.
i.
tim.
ii
.
If
we
shall
suffer
togither
with
him
:
we
shall
also
reigne
with
him
.
Seconde
,
An
exemple
of
our
ignoraunce
we
haue
here
(
good
people
)
an
exemple
of
oure
ignoraunce
and
blyndnesse
and
that
in
th
apostles
.
For
loke
how
lytle
they
attayned
the
mystery
of
the
gospell
wythout
the
holy
goost
:
so
lytle
can
we
also
attayne
by
oure
owne
powers
to
iustice
or
soule
health
.
But
harken
your selues
out
of
the
very
texte
the
rudenes
or
ignoraunce
of
the
appostles
.
Christ
had
shewed
them
that
after
a
litle
whyle
they
shulde
not
se
him
,
&
agayne
after
a
lytle
whyle
they
shulde
se
him
agayne
for
he
muste
go
to
hys
father
.
This
must
nedes
be
vnderstande
of
his
death
and
resurrection
and
of
his
spiritual
kyngdome
.
What
it
is
to
go
to
the
father
.
Ps.
lxvij
.
For
assuredly
to
go
to
his
father
is
nothinge
elles
,
but
to
fulfyll
all
thynges
(
as
it
is
declared
in
the
.v.
chapi.
to
the
Ephesians
)
and
by
hys
holye
gooste
to
exalte
gloryfie
&
saue
mankynde
,
or
(
to
speake
the
wordes
of
the
prophete
)
dona
dare
hominibus
to
gyue
gyftes
to
men
.
But
I
praye
you
,
how
do
th
apostles
vnderstande
thys
?
They
talke
and
conferre
with
themselues
what
meaneth
that
he
sayeth
,
after
a
whyle
ye
shall
not
se
me
:
and
agayn
,
after
a
whyle
ye
shal
se
me
,
we
knowe
not
(
saye
they
)
what
he
speketh
.
Lo
my
frendes
the
apostles
do
here
confesse
theyr
ignoraunce
and
that
they
atteyne
not
to
the
wordes
that
he
spake
albeit
he
had
spoken
often
tymes
before
of
hys
crosse
deathe
and
resurrection
vnto
them
.
Wherfore
I
do
not
a
lytle
wonder
,
what
these
men
meane
whyche
fyghte
so
strongly
for
the
defence
of
theyr
owne
naturall
and
carnall
power
syth
they
se
here
so
manyfestly
that
the
apostles
themselues
whyche
had
Christe
so
moch
conuersaunt
amonges
them
coulde
not
by
theyr
owne
mere
power
before
the
holy
gooste
came
vnto
them
,
vnderstande
the
spirituall
kyngdome
of
Christe
.
So
that
it
manifestly
appeareth
that
while
they
woll
be
doctours
and
teachers
of
other
,
they
be
them selues
full
of
all
blyndenes
and
ignoraunce
.
Thys
therfore
is
the
summe
and
effecte
of
thys
place
,
that
the
flesh
in
suche
thynges
as
perteine
to
iustification
can
do
no
good
,
onles
the
holy
gost
beyng
communitate
by
the
word
be
receiued
and
had
.
For
as
the
prophete
Ieremy
recordeth
,
Ier.
xiij
.
they
shal
be
taught
of
God
and
not
of
themselues
.
Thyrdly
Christe
doth
preuent
his
apostles
when
he
espyed
them
not
to
atteine
his
wordes
and
that
they
wold
aske
him
the
meanyng
of
the
same
,
sayeng
vnto
them
in
thys
wise
.
Of
thys
ye
do
question
amonges
your selues
that
I
sayd
a
litle
and
ye
shall
not
see
me
and
agayne
a
lytle
and
ye
shall
se
me
.
Verely
verely
I
saye
vnto
you
ye
shall
wepe
and
lamente
,
but
the
worlde
shal
reioyce
.
Ye
shal
sorow
but
your
sorowe
shal
be
turned
into
ioye
.
Lo
how
Christ
tendereth
his
apostles
,
he
shaketh
them
not
of
for
their
rudenes
and
ignoraunce
but
moste
gentlye
instructeth
them
,
shewinge
them
howe
his
format
wordes
ought
to
be
vnderstand
,
sayenge
vnto
them
in
thys
wise
.
Ye
shall
wepe
and
be
sory
but
why
?
bycause
ye
shall
see
youre
Lorde
and
mayster
apprehended
and
taken
nayled
vpon
the
crosse
and
put
to
death
.
Crosse
&
persecution
Then
shall
calamitie
and
sorow
begynne
,
and
principally
this
shall
trouble
you
,
that
the
world
shal
reioyce
at
your
aduersitie
and
your
maysters
aduersitie
.
And
euen
as
Christ
had
spoken
,
so
it
came
to
passe
concernyng
both
hys
owne
crosse
affliction
and
heuines
&
also
his
apostles
.
For
do
ye
thynke
yt
a
lytle
crosse
vnto
hym
when
that
he
was
reuiled
and
vpbrayded
of
the
Iues
sayeng
vnto
hym
,
let
God
delyuer
hym
if
he
woll
haue
hym
?
I
omytte
and
passe
ouer
with
silence
the
thing
that
he
himself
complayneth
of
wher
be
sayeth
by
his
prophet
Dauid
,
Psa.
cxx
I
am
a
worme
and
not
a
man
a
laughing
stocke
or
an
obprobrie
of
men
and
the
refuse
of
the
people
.
As
many
as
behold
me
mocke
me
,
they
shake
their
hedes
at
me
.
What
is
thys
but
to
cast
Christ
into
trouble
and
heuynesse
&
not
only
hym
but
also
hys
apostles
and
louyng
frendes
,
whyche
kept
hym
company
?
And
albeit
Christe
dothe
specially
in
this
place
speake
of
the
tyme
of
his
owne
crosse
whych
shulde
be
the
occasion
of
weping
and
mournyng
to
his
apostles
,
yet
hys
mynde
was
hereby
to
shewe
what
state
and
fortune
is
to
be
loked
for
in
thys
world
vnto
all
true
christians
.
True
christians
no
doubt
can
not
but
suffer
in
this
world
moch
displeasures
and
persecution
,
wheras
the
wicked
persons
and
such
as
care
neither
for
God
nor
deuell
make
good
chere
and
lyue
according
to
their
hartes
ease
.
Prou.
iij
Hereunto
agreeth
Salomon
in
his
prouerbes
sayeng
.
Cast
not
awaye
the
chastisement
of
the
lord
.
Lo
ye
se
how
Christ
instructeth
his
apostles
and
armeth
them
with
pacience
to
abyde
and
suffer
th
obprobriouse
wordes
scornes
and
persecutions
of
the
wicked
persons
and
Antichristes
.
And
that
he
willeth
the
apostles
to
do
,
the
same
he
commaundeth
and
speaketh
euen
vnto
vs
so
many
as
wolbe
hys
disciples
and
folowers
.
Sorowe
turned
to
heuynes
.
Fourthly
forasmoche
as
Christe
hath
tolde
hys
apostles
of
the
sorowe
and
heuines
&
of
the
persecutions
that
shuld
happen
vnto
them
for
hys
sake
:
he
nowe
agayne
doth
comforte
them
declaringe
vnto
them
what
shall
happen
after
such
stormes
of
affliction
.
Your
heuines
sayth
he
shal
be
chaunged
into
ioye
,
as
who
shulde
saye
the
worlde
as
sone
as
they
shal
haue
kylled
me
woll
thynke
they
haue
won
the
spurres
&
that
they
haue
put
me
downe
,
but
it
shall
not
be
so
:
for
the
thyrde
daye
after
shall
I
ryse
agayne
from
death
maugre
theyr
heades
.
I
shall
comforte
you
,
and
in
your
heuynes
pacifie
you
,
&
make
you
gladde
.
And
albeit
,
after
that
tyme
also
ye
must
styll
suffre
moch
wronge
and
reproche
for
my
name
and
for
the
gospel
sake
:
yet
your
affliction
&
crosse
shall
not
laste
longe
,
but
eternall
ioye
shall
anone
ensue
&
folowe
.
An
exemple
of
thys
thynge
I
wol
ye
take
in
a
woman
that
traueleth
with
chylde
:
The
parable
of
the
trauelynge
woman
.
A
woman
whan
she
traueleth
ye
know
is
in
heuynes
&
payn
,
for
her
houre
is
at
hande
.
But
assone
as
she
hath
brought
forth
into
the
worlde
a
chylde
&
is
delyuered
,
she
remembreth
no
more
her
payne
and
greife
for
the
ioye
she
hath
of
the
chylde
that
is
borne
into
the
worlde
.
In
semblable
wise
ye
be
nowe
sadde
and
heuy
for
my
departure
,
but
I
shal
come
see
you
agayne
,
and
than
your
hartes
shal
leape
for
ioye
&
no
man
shal
be
hable
with
all
the
displeasure
he
can
do
you
,
to
take
awaye
this
your
ioye
from
you
.
Assuredly
(
my
frendes
)
thys
similitude
whych
is
here
brought
forth
of
Christ
,
is
excedingly
comfortable
.
For
fyrst
of
all
yt
sheweth
that
persecution
trouble
and
crosse
must
as
surely
folowe
the
confession
of
the
gospell
,
as
it
is
sure
that
a
trauelyng
woman
cannot
brynge
forth
her
chyld
without
sorow
and
grefe
,
but
in
the
meane
season
the
Christen
man
thorough
the
word
of
God
muste
nedes
afterwarde
haue
greate
comforte
and
ioye
.
Furthermore
this
trouble
crosse
affliction
and
persecution
of
the
true
christians
shall
not
be
continuall
and
euerlastinge
,
but
it
shall
endure
but
for
a
season
.
And
on
the
contrary
parte
the
worlde
shall
ioye
for
a
season
.
But
their
ioye
shal
not
longe
laste
as
Christe
himself
in
an
other
place
witnesseth
wher
he
sayth
:
Luc.
vi
.
Wo
be
to
you
which
laugh
here
,
for
ye
shal
wepe
and
lamente
.
Albeit
in
very
dede
the
christian
man
shall
not
be
cleane
voyde
of
ioye
in
this
worlde
but
what
ioye
is
thys
?
I
woll
(
sayeth
Christ
)
see
you
agayne
,
and
your
hartes
shal
ioye
and
no
man
shal
take
your
ioye
from
you
.
Vndoubtedly
the
ioye
that
Christe
here
speaketh
of
is
the
gladnes
and
peace
of
conscience
that
the
true
christians
shall
haue
in
asmoche
as
they
knowe
that
God
shal
be
merciful
vnto
them
throughe
Christ
and
shal
kepe
and
preserue
them
into
euerlasting
liefe
whych
was
prepared
for
them
before
the
worlde
was
made
as
Christ
hymself
witnesseth
by
the
father
of
heuen
.
To
whome
wyth
the
sonne
and
holye
ghost
be
thankes
&
.c.
The
Epistle
on
the
.iiij.
sonday
after
Ester
daye
.
The
.i.
chapter
of
Iames.
Th
argument
.
☞
Saynt
Iames
sheweth
that
Gods
worde
is
an
heuenly
gyfte
and
howe
it
ought
to
be
receyued
.
MOst
derely
beloued
brethren
,
euery
good
gyft
and
euery
perfect
gyft
,
is
from
aboue
,
and
commethe
downe
frome
the
father
of
lyghtes
wythe
whome
is
no
variablenes
,
neyther
is
he
chaunged
vnto
darkenes
.
Of
his
owne
will
begate
he
vs
wyth
the
word
of
trouth
,
that
we
shulde
be
the
first
frutes
of
his
creatures
.
Wherfore
(
deare
brethren
)
let
euery
man
be
swyfte
to
heare
,
slow
to
speake
,
slow
to
wrath
.
For
the
wrath
of
man
worketh
not
that
whych
is
ryghteous
before
God
.
Wherfore
laye
a
parte
all
fylthynes
and
superfluitie
of
malyciousnes
,
and
receaue
with
mekenes
the
word
that
is
grafted
in
you
whych
is
hable
to
saue
your
soules
.
The
holy
Apostle
saynt
Iames
(
good
christian
brethren
and
systres
)
in
the
epistle
of
this
daye
doth
fyrste
open
and
declare
vnto
vs
the
causes
of
gods
worde
frome
whence
it
commeth
,
and
then
he
commendeth
and
setteth
oute
the
authoritie
of
the
same
as
a
meane
or
instrument
,
whereby
throughe
new
birth
or
regeneration
we
be
the
chyldren
of
god
and
as
saynt
Iames
here
speaketh
the
firste
frutes
of
gods
creatures
.
As
towching
the
causes
of
gods
worde
,
ye
shall
vnderstande
that
the
gospell
or
word
of
God
is
no
humaine
thinge
,
it
is
the
word
neither
of
Emperour
,
Kinge
,
Prince
,
Duke
nor
other
temporall
ruler
,
neither
is
it
any
meritorious
word
whych
can
chaunce
vnto
vs
for
our
own
deseruinges
or
merites
,
neyther
yet
is
it
an
vnpythy
weake
or
vnperfect
word
whych
eyther
of
it selfe
is
not
stronge
ynough
,
or
nedeth
any
other
worde
to
the
perfection
and
accomplyshement
therof
,
but
it
is
a
diuine
or
heuenly
worde
a
good
gyft
of
God
and
perfecte
,
that
is
to
saye
whyche
hath
almyghty
god
for
authour
of
yt
,
whych
god
gyueth
of
his
mere
grace
and
fauour
&
whych
is
stronge
and
full
of
efficacie
and
power
according
to
saynt
Paule
whych
sayth
it
is
the
power
of
god
to
the
helth
and
sauetye
of
all
such
as
beleue
the
same
.
Rom
i.
It
is
perfecte
forasmoche
as
it
neither
nedeth
any
other
word
neyther
yet
can
it
suffre
any
other
to
be
matched
with
it
.
Nowe
al
thys
tendeth
to
this
purpose
and
intent
,
that
saynt
Iames
woll
commende
and
set
forth
vnto
vs
the
authoritie
of
gods
worde
,
lest
by
errynge
and
strayeng
out
of
the
waye
we
myght
happen
to
deceiue
our selues
thynkyng
it
ynough
&
sufficient
to
heare
the
worde
of
god
wyth
out
any
maner
of
regeneracion
and
newe
lyefe
.
For
the
worde
is
a
farre
greater
thyng
,
it
is
euen
an
heuenly
diuine
good
and
perfecte
gyfte
whych
commeth
from
aboue
euen
from
the
father
of
lyghtnes
,
wyth
whome
is
no
transmutation
of
lyght
and
of
darkenes
,
neither
can
he
suffer
that
we
shuld
mengle
our
dreames
and
darknes
with
his
lyghtsome
worde
,
I
meane
our
owne
inuentions
,
our
blindnes
,
our
careles
maners
,
our
carnal
lybertie
,
our
euel
liefe
&
so
forth
.
We
be
also
here
admonished
and
taught
of
the
final
vse
of
gods
worde
&
wherfore
it
serueth
.
Yt
serueth
doubtles
,
that
by
it
we
shulde
be
regenerate
and
be
made
the
fyrste
frutes
of
the
creature
of
god
,
whych
cometh
not
of
oure
owne
deseruynges
,
but
it
is
the
worke
of
god
the
father
,
whych
doth
renewe
and
regendre
vs
wythe
the
worde
of
trouth
that
we
maye
be
the
first
frutes
of
hys
creature
.
Saynt
Iames
therfore
in
thys
place
wylleth
vs
to
sette
asyde
and
laye
downe
all
securitie
and
slauthfulnes
towardes
the
worde
of
god
,
and
that
we
shulde
praye
god
that
he
woll
vouchesaue
to
open
&
disclose
vnto
vs
the
vnderstandynge
of
hys
worde
,
and
that
he
wolle
gyue
vs
also
encrease
in
the
same
,
that
we
maye
heare
the
worde
wyth
frute
,
vnderstandynge
it
,
and
beynge
regenerate
therby
,
Nolite
errare
.
might
be
made
the
fyrst
frutes
of
the
creature
of
god
.
Do
not
then
erre
my
dere
brethren
as
thoughe
it
were
inoughe
only
to
heare
the
worde
of
god
and
not
to
vnderstande
it
wyth
the
harte
,
not
to
catche
holde
of
it
by
faythe
,
not
to
worke
well
outwardlye
.
Euery
good
and
perfyte
gyfte
is
from
aboue
,
that
is
to
saye
,
the
worde
of
god
is
perfyte
,
it
nedeth
none
other
worde
to
stey
it
,
&
to
make
it
perfyte
.
Yea
thou
cannest
neither
take
it
nor
vnderstande
it
perfytly
,
onles
it
be
gyuen
the
of
god
.
Yt
is
of
it selfe
moste
perfyte
,
and
it
is
it
also
whych
onlye
can
make
vs
perfyte
.
Yt
procedeth
frome
the
father
of
lyghtes
,
that
is
to
wytte
from
god
whych
is
the
only
cause
of
all
lyght
in
such
sorte
that
the
thynge
whych
we
se
in
vnderstandynge
the
worde
,
is
of
god
.
Yt
is
also
the
gyfte
of
god
that
hys
worde
dothe
lyghten
,
for
the
father
is
of
hymselfe
lyght
.
Wyth
whom
is
no
variablenes
nor
chaunge
into
darkenes
,
that
is
to
saye
,
he
can
not
abyde
nor
suffer
that
the
lyght
&
darknes
shuld
be
confounded
or
myngled
togither
.
For
he
is
the
father
of
lyght
only
,
and
not
of
darkenes
,
Neither
can
he
suffer
that
we
shulde
glorye
and
bragge
of
his
worde
as
of
a
gyfte
and
in
the
meane
season
do
the
workes
of
darkenes
.
And
by
this
the
apostle
saynt
Iames
doth
moue
vs
from
euyl
workes
by
th
exemple
of
god
whyche
is
intransmutable
and
inconuertible
that
is
to
say
he
is
not
now
light
now
darkenes
.
And
therfore
ought
not
we
to
folow
both
lyght
and
darknes
togither
.
For
wyllyngly
be
gatte
he
vs
wyth
the
worde
of
his
trouth
,
that
we
shulde
be
the
first
frutes
of
his
creature
.
As
though
saynt
Iames
wold
saye
.
Bicause
god
hath
regenerate
vs
by
the
word
of
trouth
that
we
might
be
now
his
first
frutes
,
then
seing
we
be
his
first
frutes
,
it
becommeth
vs
not
to
folow
the
darkenes
,
it
becommeth
vs
no
more
to
leade
oure
lyefe
in
vyce
and
naughtines
,
but
it
behoueth
vs
to
be
doers
&
not
only
hearers
of
the
word
.
In
that
he
sayth
,
voluntarily
,
or
of
his
owne
will
,
Voluntarie
.
he
excludeth
marite
.
It
is
called
the
word
of
trouth
aswel
because
of
it selfe
&
of
the
own
nature
it
is
true
as
bicause
it
maketh
other
true
.
Secondly
.
Ye
shal
diligently
note
and
marke
(
good
people
)
that
th
appostle
Iames
in
the
latter
parte
of
this
epistle
doth
sturre
vs
to
newe
liefe
and
to
such
workes
as
the
worde
of
god
and
regeneration
wold
aske
.
For
it
is
euen
due
and
annexed
to
newe
byrth
that
a
man
shulde
do
good
workes
,
as
also
Paule
testifieth
sayenge
.
Rom.
vi
What
shall
we
then
saye
,
shall
we
abyde
in
synne
that
grace
myght
abound
?
God
forbyd
.
We
that
be
deade
to
synne
,
howe
shall
we
hereafter
lyue
in
the
same
?
Eph●
.
ij
.
Also
to
the
Ephesians
he
sayeth
.
We
be
gods
handworke
created
in
Christ
to
do
good
workes
whyche
god
hathe
prepared
that
we
shulde
walke
in
them
.
Col.
iij.
And
to
the
Colossians
.
Wherfore
if
ye
haue
risen
wythe
Christe
,
seke
ye
the
thynges
aboue
,
regard
heuenly
thinges
&
not
erthly
thinges
.
wherfore
deare
brethren
(
sayeth
saynt
Iames
)
let
euery
man
be
swyfte
to
heare
,
slowe
to
speake
.
By
whych
wordes
he
forbyddeth
chefely
moch
talkyng
and
pratlynge
wherby
in
saynte
Iames
tyme
many
dyd
bragge
(
as
they
do
at
this
daye
)
of
the
gospell
without
chaunging
of
their
former
liefe
and
wythout
lyuinge
after
the
gospell
.
Slow
to
speake
.
Such
persons
sainte
Iames
wolde
haue
swyft
to
heare
&
slow
to
speake
tyl
tyme
they
rightly
vnderstande
the
worde
and
do
dedes
worthy
for
the
same
.
He
willeth
vs
also
to
be
slowe
to
wrath
,
but
he
wol
we
shuld
be
meke
and
pacient
.
For
the
wrath
of
man
worketh
not
that
whych
is
rightouse
before
god
,
that
is
to
saye
.
Ire
or
wrath
&
the
effectes
therof
can
not
do
the
thynges
whych
be
iust
before
god
,
or
whyche
god
requireth
of
vs
.
And
saynt
Iames
calleth
here
the
iustice
of
god
,
not
that
where
by
we
be
iustifyed
before
God
,
but
that
whych
god
requireth
of
vs
beyng
alredy
iustified
to
the
declaration
of
that
iustice
whyche
iustifieth
and
whych
is
gotten
by
fayth
.
Wherfore
casting
awaye
all
vnclenlynes
and
superfluitie
of
maliciousnes
se
ye
receyue
with
mekenes
the
worde
that
is
grafte
&
implanted
in
you
of
god
the
father
of
heuen
.
In
mansuetudine
.
Receyue
it
(
he
sayth
)
with
mekenes
that
is
to
say
with
al
modestie
and
reuerence
,
not
after
a
ryottouse
and
sediciouse
sorte
as
thoughe
ye
wolde
fyght
for
it
,
nor
agayne
with
an
euel
and
struglyng
mynde
(
as
many
Papistes
do
)
but
gladly
thankfully
and
gently
.
For
it
is
the
thinge
whych
is
hable
to
saue
youre
soules
.
whych
thing
also
saynt
Paule
proueth
wrytinge
to
the
Romaynes
where
he
teacheth
that
we
be
iustified
by
fayth
by
the
ministery
of
gods
worde
.
Rom.
x.
Nowe
therfore
good
people
let
vs
accordinge
to
the
meanyng
of
this
epistle
whych
I
haue
brefly
declared
vnto
youe
imbrase
this
worde
of
trouthe
that
saynt
Iames
doth
here
speake
of
,
and
so
imbrace
it
that
we
may
be
counted
doers
and
not
hearers
only
.
Thus
doynge
we
shall
declare
our selues
to
be
the
chosen
people
of
God
and
we
shall
inioy
at
last
the
kyngdom
prepared
for
vs
of
almyghty
God
.
Who
be
lauded
&
.c.
The
Gospell
on
the
.iiij.
sondaye
after
Ester
.
the
.xvj.
chapter
of
Ihon.
Th
argument
.
☞
Christe
promyseth
to
sende
the
holy
gooste
.
and
of
hys
offyce
.
Iesus
sayd
to
hys
disciples
.
Nowe
I
go
my
waye
to
him
that
sent
me
,
and
none
of
you
asketh
me
whyther
I
go
.
And
because
I
haue
sayd
such
thynges
vnto
you
,
your
hartes
are
ful
of
sorowe
.
Neuerthelesse
I
tel
you
the
trouth
,
it
is
expedient
for
you
that
I
go
awaye
.
For
yf
I
go
not
awaye
,
that
conforter
wyl
not
come
vnto
you
.
But
yf
I
departe
,
I
wyl
sende
hym
vnto
you
.
And
when
he
is
come
,
he
wyl
rebuke
the
worlde
of
synne
,
and
of
ryghtousnesse
,
and
of
iudgemente
.
Of
synne
,
because
they
beleue
not
on
me
.
Of
ryghtousnes
,
because
I
go
to
my
father
,
and
ye
shall
se
me
no
more
.
Of
iudgemente
,
because
the
prynce
of
thys
world
is
iudged
alredy
.
I
haue
yet
many
thynges
to
saye
vnto
youe
,
but
ye
cannot
beare
them
away
nowe
.
Howbeit
,
when
he
is
com
(
whych
is
the
spirite
of
trouth
)
he
wyl
leade
you
into
al
trouth
.
He
shal
not
speake
of
himselfe
,
but
what
so
euer
he
shall
heare
,
that
shall
he
speake
and
he
wyll
shewe
you
thynges
to
come
.
He
shall
glorifie
me
,
for
he
shall
receaue
of
myne
,
and
shall
shewe
vnto
you
.
Why
t
holy
goost
was
promysed
.
THe
cheife
parte
of
this
daye
gospell
good
brethren
and
sistres
consistethe
in
the
declaration
of
the
office
of
the
holy
ghost
which
for
that
purposis
sente
of
Christe
that
he
myghte
reuelate
and
open
the
spirituall
kingdome
of
Christ
and
myght
detect
the
blyndnes
of
the
worlde
concernynge
this
kingdome
.
For
the
spirituall
kingdome
of
Christ
bicause
it
consysteth
in
feyth
is
not
perceyued
of
the
worlde
,
no
more
then
is
his
iustice
and
beatitude
,
forasmoch
as
the
worlde
,
bicause
it
is
ledde
with
reason
,
requireth
an
other
kingdome
,
an
other
iustice
,
and
consequently
an
other
blesse
,
euen
such
as
be
most
agreable
to
the
iugement
of
reason
and
may
be
seen
wyth
the
carnall
eyen
and
groped
withe
the
fleshely
handes
.
Suche
thinges
bicause
reason
alloweth
them
,
they
flatter
the
worlde
,
and
they
be
lettes
and
impedimentes
,
that
the
true
spirituall
raigne
or
kyngdome
of
Christe
can
neuer
be
rightly
vnderstanded
of
the
worlde
.
And
assuredly
the
disciples
dyd
here
gayly
represente
the
worlde
,
for
they
also
dyd
as
yet
after
a
carnall
sorte
trust
and
hope
vpon
the
carnall
presence
of
Christe
as
thoughe
he
had
come
into
the
worlde
to
set
vp
some
carnal
raigne
or
Empire
that
all
the
worlde
shulde
haue
loked
vpon
and
sene
.
☜
Wherfore
when
they
harde
Christ
saye
he
wolde
go
agayne
to
hys
father
from
whom
he
was
sent
,
their
hartes
were
cold
and
replenished
wyth
care
and
heuynesse
.
As
though
they
shulde
saye
vnto
hym
:
We
trusted
that
thou
woldeste
haue
commenced
and
set
vp
here
a
galant
and
triumphante
kyngdome
,
and
now
thou
sayst
that
thou
wolt
departe
hence
to
thy
father
.
Assuredly
my
brethren
all
we
be
euen
thus
naturally
affected
and
disposed
before
the
sendinge
of
the
holy
ghost
that
we
styl
dreame
vpon
some
carnall
thynge
concernynge
Christes
kyngdome
.
But
when
the
holy
ghoost
come
,
he
shall
teache
vs
that
the
kingdom
of
Christ
consisteth
in
feyth
and
spirite
and
not
in
an
outward
dominion
or
worldly
power
.
Then
also
shall
our
iustice
shrynke
and
quake
which
we
feyne
we
haue
before
the
lightenyng
of
the
holy
ghost
,
and
our
iugement
shall
appere
wherby
accordinge
to
reason
we
iuge
of
the
reigne
of
Christe
.
Finally
also
our
synnes
shal
be
disclosed
concernynge
our
incredulitie
or
misbelefe
whyche
we
had
towardes
Chryst
the
only
Sauiour
,
when
we
se
that
those
be
synnes
whych
before
we
iuged
for
rightuousnes
as
for
exemple
the
affiaunce
and
truste
in
our
workes
and
suche
lyke
.
And
leste
a
man
shulde
feyne
to
himselfe
some
peculiar
vision
and
illumination
I
wot
not
what
,
ye
shal
vnderstand
that
the
holy
gost
commeth
when
the
worde
is
preached
whych
worde
no
doubte
is
the
worke
of
the
holy
ghost
.
This
holy
ghost
doth
lyghten
vs
and
leadeth
vs
to
the
knowlege
of
gods
worde
.
But
now
I
go
&c.
Now
therfore
(
sayth
Christe
)
I
go
my
wey
to
him
that
sent
me
,
to
th
intent
I
mought
come
agayne
and
begynne
a
newe
and
spirituall
raigne
in
reuerting
by
death
.
And
notwithstanding
that
I
saye
vnto
you
that
I
muste
departe
and
go
my
wayes
from
you
,
ye
aske
me
not
whether
I
go
.
As
who
shulde
saye
,
yf
ye
were
not
blynded
with
the
care
of
the
flesshe
and
soughte
not
for
worldly
thynges
,
ye
wolde
vndoubtedly
haue
asked
me
whether
I
go
,
syth
I
tolde
you
I
must
departe
.
Neuertheles
bycause
I
haue
sayd
such
thynges
vnto
you
,
your
hartes
be
full
of
sorowe
,
not
so
much
bycause
of
my
departure
,
as
bycause
ye
se
that
ye
shall
lacke
those
outwarde
and
worldly
pleasures
and
promocions
whych
ye
hoped
to
haue
receyued
in
my
kyngdome
.
Expedi●
vobis
.
Howbeit
I
tel
you
the
trouth
,
it
is
expedient
for
you
that
I
go
my
waye
,
as
who
shulde
saye
,
your
opinion
concernynge
my
raigne
is
false
and
cleane
wronge
.
But
I
wole
shewe
you
the
treuth
why
I
muste
departe
,
partly
bycause
ye
maye
vnderstand
what
maner
kyngdome
my
kingdome
is
,
and
partly
what
ye
ought
to
loke
for
in
it
.
I
saye
it
is
expedient
and
profitable
for
you
that
I
departe
.
Brethren
here
ye
see
that
all
thinges
whych
Christ
doth
,
he
doth
the
same
for
our
vtilite
and
profyte
,
insomoche
that
euen
his
departure
out
of
thys
worlde
that
is
to
saye
his
deathe
was
so
profytable
to
vs
that
without
it
we
shulde
neuer
haue
bene
delyuered
oute
of
oure
damnable
state
of
euerlastynge
death
.
He
addeth
.
For
yf
I
go
not
awaye
,
that
comforter
shall
not
come
vnto
you
.
The
profyte
of
Christes
death
.
Lo
good
people
in
this
place
is
conteyned
the
great
vtilitie
and
profyte
of
the
death
and
departure
of
Christ
vnto
hys
father
.
For
therfore
departed
he
out
of
this
world
,
bicause
he
wolde
begynne
a
spirituall
kyngdome
,
which
neuertheles
could
not
helpe
,
yf
he
hadde
not
also
sente
the
holy
ghost
.
For
where
there
shulde
be
a
spirituall
kyngdome
,
and
we
yet
carnall
,
we
coulde
in
no
wise
vnderstande
nor
ꝑceiueit
.
No
more
then
euen
at
thys
daye
we
vnderstand
it
but
by
the
helpe
and
ayde
of
the
holy
gooste
.
Wherefore
let
vs
remembre
that
Christ
hath
for
our
cause
sent
the
holy
goost
whych
myght
leade
vs
into
all
truth
that
is
to
wite
,
whych
might
disclose
and
open
vnto
vs
oure
synnes
that
do
naturally
stycke
in
vs
and
yet
neuertheles
we
take
them
for
no
synnes
,
whyche
holy
ghost
also
myght
bewrey
our
ryghtuousnes
to
be
befor
god
more
vnrightuousnes
,
&
finally
whych
myght
shewe
the
deuell
to
be
iuged
by
the
ouerture
and
openyng
of
the
gospell
,
all
whyche
thinges
noman
shuld
haue
vnderstanded
,
had
not
Christ
sente
his
holy
ghost
,
Actu
.
i.
whom
in
this
place
he
surely
promiseth
shulde
come
and
he
came
in
dede
accordinge
to
hys
promise
vpon
the
daye
of
Pentecoste
as
it
is
redde
in
the
first
chapter
of
the
Actes
of
the
Apostles
.
Now
the
holy
ghost
is
called
a
comforter
whych
in
the
Greake
is
called
Paracletus
of
hys
effecte
or
office
forasmuche
as
his
office
and
feate
is
euen
from
tyme
to
tyme
so
longe
as
this
spirituall
kyngdome
shall
endure
,
Paracletus
quid
fit
.
to
comforte
mens
consciences
in
this
world
.
When
this
comforter
commeth
,
saith
Christ
,
he
shal
rebuke
the
worlde
of
synne
,
of
rightuousnes
,
and
of
iugemente
.
Thre
lettes
.
Here
ye
se
good
people
,
thre
lettes
or
obstacles
,
whych
by
th
office
of
t
holy
ghost
muste
be
moued
awey
to
th
intente
thys
spirituall
kyngdome
mighte
be
vnderstande
,
that
is
to
saye
,
synne
whych
is
,
not
to
beleue
in
god
,
&
this
thinge
noman
doth
vnderstande
by
his
propre
nature
,
and
yet
onles
it
be
vnderstande
noman
can
haue
accesse
to
the
kingdome
of
Christ
.
The
seconde
is
the
ignoraunce
of
the
true
iustice
whych
pleaseth
god
,
and
this
also
can
no
man
take
nor
perform
of
himselfe
.
The
third
is
iudgement
,
wheras
we
vnderstand
not
naturally
that
the
deuell
is
iuged
by
the
disclosing
of
the
gospell
.
These
thre
lettes
and
impedimentes
be
roted
naturally
in
euery
mans
mynde
whych
no
man
can
vnderstande
of
himselfe
or
take
them
awaye
by
hys
owne
power
.
Wherfore
to
the
doinge
hereof
is
the
holy
gost
promysed
in
this
gospell
.
Now
for
asmoch
as
the
kingdome
of
Christe
is
heare
conuersaunt
amonge
men
which
be
synners
and
whyche
of
nature
can
do
nought
but
synne
but
loue
their
own
rightuousenes
and
iudge
after
their
owne
faschion
of
the
gospell
:
therfore
the
holy
ghost
in
executinge
his
office
doth
not
moue
the
to
departe
out
of
this
worlde
that
thou
mayste
haue
no
occasion
to
synne
,
neyther
woll
he
that
ciuile
iustice
or
humane
iudgemente
shulde
not
be
executed
in
thys
worlde
,
but
he
teacheth
the
,
truly
to
knowe
,
what
thynge
synne
is
.
For
euery
man
of
hys
owne
brayne
,
&
by
hys
owne
power
&
wytte
feyneth
thys
or
that
to
be
synne
,
as
it
hath
been
sufficiently
proued
vnder
the
kyngdome
of
the
Byshoppe
of
Rome
.
But
when
the
holy
gooste
cometh
and
repryueth
vs
by
gods
worde
,
our
owne
imaginacions
&
fantasyes
destroyed
,
then
we
know
that
to
be
synne
whyche
no
man
iudged
before
to
be
synne
.
So
we
knowe
nowe
that
it
is
synne
,
yf
a
man
beleue
not
in
only
Christe
concernynge
iustice
,
whyche
thynge
before
the
receyuynge
of
the
holy
gooste
none
of
vs
all
knewe
.
In
semblable
wyse
it
is
to
be
spoken
of
ryghtousnes
and
iudgement
,
whych
two
thynges
,
we
vtterly
consydered
not
before
the
openyng
of
the
gospell
,
wherby
the
holy
gooste
reproueth
the
worlde
.
But
leste
ye
shuld
suspecte
thys
interpretacion
to
be
not
grounded
of
scripture
,
harken
howe
Christe
hymselfe
expouneth
thys
thynge
:
Of
sinne
The
holy
gooste
(
he
sayeth
)
shall
rebuke
the
worlde
of
synne
.
Why
?
because
they
beleue
not
(
sayth
Christ
)
on
me
.
Loo
howe
Christ
expouneth
hymselfe
what
he
meaneth
by
synne
,
that
is
to
witte
incredulitie
or
mysbeleue
towardes
hym
,
whyche
only
thynge
doth
condemne
men
,
lyke
as
on
the
contrary
parte
the
onlye
belefe
in
Christe
saueth
.
☞
The
papistes
haue
wrested
thys
texte
(
as
they
do
al
other
)
to
the
mysbeleue
of
the
Turkes
&
Sarasynes
,
and
such
people
as
be
farre
from
vs
,
but
they
oughte
to
remembre
that
in
thys
behalfe
they
do
synne
worse
then
the
Turkes
,
forasmoch
as
they
wold
be
counted
Christianes
,
and
yet
in
the
meane
season
they
labour
to
be
made
rightouse
and
iuste
before
god
by
theyr
owne
workes
without
fayth
in
Chryste
.
Of
thys
abhominable
synne
,
the
worlde
knoweth
nothynge
at
all
.
Of
ryghtuosnesse
shall
the
holy
goost
rebuke
the
worlde
.
Why
?
because
sayeth
Christe
,
I
go
to
my
father
,
and
ye
shall
se
me
no
more
:
That
is
to
saye
,
bicause
I
shall
begynne
my
newe
reigne
,
wherin
an
other
maner
of
iustice
then
ye
ymagine
,
must
be
required
and
shal
be
of
valour
before
god
.
Of
iudgement
the
holy
ghost
shall
rebuke
the
worlde
,
why
?
bycause
(
sayeth
Christe
)
the
Prince
of
this
worlde
is
iudged
alredy
.
Iugement
And
he
calleth
iugement
the
blyndnes
of
man
wherby
the
worlde
alloweth
naturallye
the
reygne
and
the
workes
of
Satan
,
for
the
worlde
hath
a
corrupt
iudgement
by
Adams
fall
,
so
that
it
seeth
not
what
thinges
god
aloweth
and
what
not
.
Adhuc
multa
habeo
.
But
(
sayth
Christ
)
I
haue
yet
many
thynges
to
speake
vnto
you
meanyng
of
his
crosse
and
of
hys
glory
but
by
reason
of
your
weakenes
and
infirmytie
ye
are
not
able
to
beare
them
nowe
.
As
who
shuld
saye
ye
be
yet
carnall
and
therfore
ye
perceiue
not
the
thinges
that
be
of
the
spirite
But
when
the
spirite
of
trouth
that
is
the
holy
ghost
shall
come
he
shall
leade
you
into
all
trouth
.
The
spirite
shall
teache
you
thinges
spirituall
.
He
shall
transforme
you
and
of
carnall
persones
shall
make
you
goostly
.
For
surely
because
ye
be
yet
carnall
,
ye
cannot
perfytly
perceyue
the
scriptures
concernynge
my
death
and
gloriouse
resurrection
,
whych
is
to
be
fulfilled
for
your
redemptions
sake
.
Here
ye
se
playnly
good
people
,
that
thys
place
maketh
nothynge
at
al
for
the
confirmation
of
the
papisticall
traditions
but
rather
agaynst
them
.
For
I
praye
you
what
is
thys
trouth
that
the
holy
ghost
shall
teache
you
?
Mannes
traditions
?
no
not
so
.
In
them
is
no
certayntie
.
It
is
Christ
and
hys
worde
that
is
the
only
trouth
.
Wherfore
he
shal
teache
only
Christ
and
the
worde
of
god
,
for
this
is
all
trouthe
.
Chrysostom
.
For
(
as
Chrysostome
sayth
)
the
gospel
conteyneth
al
together
.
And
the
office
(
sayeth
he
)
of
a
good
preacher
is
truely
to
prosecute
all
that
is
in
hys
commission
&
not
to
chaunge
,
☜
put
to
,
or
take
away
any
thyng
.
But
this
the
Bishoppes
of
Rome
in
tymes
paste
haue
done
,
and
yet
at
this
day
do
presume
to
do
.
Wherfore
they
are
no
interpretours
but
deprauers
of
scripture
,
no
vicars
of
Christe
,
but
of
the
deuell
.
They
speake
of
their
owne
heddes
their
own
inuentions
and
dreames
,
wheras
the
holy
ghost
whyche
here
is
promysed
by
Christe
vnto
vs
shall
speake
nothyng
of
hymselfe
,
but
what
so
euer
he
shall
heare
,
that
shall
he
speake
,
that
is
to
saye
,
he
shall
speake
none
other
worde
or
gospel
,
only
he
shal
open
and
declare
the
worde
that
is
alredy
spoken
by
Christ
.
This
do
not
the
papistes
,
for
they
expounde
not
Christes
worde
,
but
they
bring
another
word
besides
Christes
word
.
Thys
spirite
of
trouth
shall
also
shewe
of
thynges
to
come
,
that
is
to
wit
,
of
the
spreading
abrode
of
Christes
gospel
throughout
the
hole
world
euen
vnto
the
Gentilles
or
hethen
persons
aswell
as
to
the
Iewes
,
whom
yet
the
Iues
despysed
and
toke
for
refuse
and
abiecte
persons
and
counted
them selues
onely
for
Gods
electe
and
chosen
.
This
holy
ghoste
shall
glorifie
Christe
,
that
is
,
he
shall
expoune
him
,
he
shall
make
him
clearer
and
shall
auaunce
and
set
him
forthe
.
But
the
byshop
of
Rome
doth
cleane
contrary
for
he
obscureth
&
darkeneth
Christe
and
his
doctryne
.
This
holy
ghost
(
sayeth
Christ
)
shall
receyue
of
myne
and
shall
shewe
vnto
you
.
And
al
that
the
father
of
heuen
hath
are
myn
.
This
is
to
saye
good
people
that
the
holy
spirite
of
god
wherwyth
euery
christen
man
must
be
renewed
(
according
to
Christes
communication
wyth
Nicodemus
)
shall
breath
or
inspire
nothing
into
the
mindes
of
christian
folke
but
that
whych
Christes
gospell
and
worde
wylleth
.
Ioh.
iij.
He
teacheth
no
newe
thing
Wherfore
my
frendes
,
if
we
woll
be
true
christians
not
only
in
name
but
also
in
dede
,
let
vs
put
of
oure
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
auncient
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
conforter
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
whom
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
brethren
)
let
euery
man
be
swyft
to
heare
,
slowe
to
speake
,
slowe
to
wrath
.
For
the
wrath
of
man
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
stande
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
consydered
,
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
christen
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
.
Seconde
,
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
good
people
here
ye
haue
a
true
definicion
of
religion
.
It
is
not
to
be
locked
vp
in
stone
walles
and
to
departe
from
the
company
of
the
worlde
,
as
those
disguysed
and
false
religiouse
persones
lately
in
thys
realme
dyd
,
but
it
is
to
be
conuersaunt
amonges
men
wythout
spotte
or
reproufe
,
it
is
to
vysite
orphanes
and
fatherlesse
chyldren
,
to
go
and
succour
the
poore
wydowes
,
to
go
aboute
and
to
wynne
the
people
to
Christ
,
to
fysh
mens
soules
and
to
brynge
them
into
the
kyngdome
of
Christ
out
of
the
tyranny
and
raygne
of
Antichriste
.
I
call
Antichrist
whosoeuer
teacheth
other
deuotions
and
holynesses
then
Christ
dyd
ordeyne
.
For
he
that
is
not
wyth
Christ
is
agaynst
Christ
.
Wherfore
good
brethren
and
systers
,
let
vs
be
accordynge
to
saynt
Iames
monition
here
,
not
onely
hearers
but
also
doers
of
the
worde
,
but
of
what
worde
?
of
the
bishop
of
Romes
worde
,
of
Antichristes
word
which
is
contrary
to
Christes
vnspotted
&
syncere
worde
?
no
but
of
gods
worde
,
to
th
intent
we
maye
loke
into
the
perfyte
lawe
whych
breaketh
out
of
fre
spirite
&
fayth
into
workes
of
charitie
.
Let
vs
imbrace
the
true
religion
that
is
here
prescribed
and
set
forth
vnto
vs
Let
vs
vysite
the
orphanes
,
the
desolate
wydowes
&
our
poore
neyghbours
that
be
destitute
of
comforte
and
relyfe
.
Thys
let
vs
do
of
a
fre
and
franke
harte
not
as
constraynedly
but
wyllyngly
and
gladly
.
Thys
doynge
we
shall
declare
by
our
dedes
that
we
haue
the
lyuely
fayth
that
shall
iustifie
vs
in
gods
sight
.
In
these
our
dedes
,
but
not
by
these
our
dedes
nor
through
these
our
dedes
,
we
shall
as
saynt
Iames
assureth
vs
be
happy
,
and
so
happy
that
noman
shal
be
able
to
take
our
ioye
and
blysse
from
vs
.
For
we
shall
not
onely
lyue
here
in
thys
worlde
in
peace
of
conscience
and
in
the
kyngdome
of
Christ
,
but
we
shall
also
in
an
other
worlde
inherite
the
vnspeakable
ioye
and
felicitie
of
heauen
,
where
lyueth
&
raygneth
the
father
the
sonne
and
holy
goost
perpetually
Amen
.
The
Gospel
on
the
.v.
Sondaye
after
Ester
daye
which
is
the
next
sonday
before
the
crosse
dayes
,
the
.xvi.
Chapter
of
Ihon.
Th
argument
☞
Prayers
are
hard
through
Christ
.
IEsus
sayd
to
his
disciples
,
after
a
whyle
ye
shall
not
se
me
,
and
againe
after
a
while
ye
shal
se
me
,
for
I
go
to
the
father
.
Than
sayd
some
of
his
disciples
betwene
them selues
:
what
is
this
that
he
saith
vnto
vs
,
after
a
while
ye
shal
not
se
me
,
and
againe
after
a
whyle
ye
shal
se
me
:
and
that
I
go
to
the
father
?
They
said
therfore
:
what
is
this
that
he
saith
,
after
a
whyle
?
we
can
not
tell
what
he
sayth
.
Iesus
perceyued
that
they
wolde
aske
him
,
and
said
vnto
them
.
Ye
inquyre
of
this
betwene
youre selues
,
because
I
sayd
after
a
while
ye
shall
not
se
me
,
and
agayne
after
a
whyle
ye
shall
se
me
.
Verely
,
verely
I
saye
vnto
you
:
ye
shall
wepe
and
lament
,
but
contrary
wise
,
the
world
shall
reioyse
.
Ye
shal
sorowe
,
but
your
sorowe
shal
be
turned
to
ioye
.
A
woman
when
she
traueyleth
hath
sorowe
,
because
her
hour
is
come
.
But
as
sone
as
she
is
deliuered
of
the
child
she
remembreth
no
more
the
anguyshe
for
ioye
that
a
man
is
borne
into
the
worlde
.
And
ye
nowe
therfore
haue
sorowe
:
but
I
wyll
se
you
agayne
,
and
youre
hartes
shall
reioyse
,
and
youre
ioye
shall
no
man
take
from
you
.
IN
the
first
parte
of
the
Gospel
of
this
daie
(
good
people
)
is
a
commaundement
and
promise
set
forth
vnto
vs
wherby
we
be
allured
and
sturred
to
praye
.
❧
The
vertu
of
prayers
And
surely
sith
a
christian
person
can
no
wher
haue
better
coumforte
in
such
thynges
as
he
is
troubled
in
,
and
in
tyme
of
necessitie
and
aduersitie
,
then
instantly
to
pray
and
to
open
his
affliction
and
grefe
with
ardent
peticion
and
humble
sute
to
God
,
who
onely
wyll
and
can
helpe
him
in
his
distres
&
gyue
him
comforte
,
vndoutedly
it
is
ryght
necessary
that
we
throughly
perceiue
&
knowe
the
institucion
and
intent
of
this
present
gospel
,
to
the
intent
we
might
be
the
more
inclined
and
disposed
vnto
prayer
.
For
who
wolde
reiecte
and
despice
prayer
as
a
thyng
lytle
necessary
,
seyng
it
is
so
muche
auaunced
and
commaunded
by
Christe
vnto
vs
?
Yea
this
commaundement
dothe
as
straytly
bynde
vs
,
as
the
fyrste
commaundement
of
the
Decalogie
doth
.
This
to
be
true
we
may
se
in
another
place
where
Christe
byddeth
vs
alwayes
to
pray
and
that
without
ceasing
or
intermission
.
lu.
xviij
.
Marke
that
it
is
necessary
then
and
conuenient
that
we
shulde
pray
.
Wherfore
as
we
be
by
speciall
word
and
commaundement
of
Christe
drawen
and
inforced
to
pray
:
So
also
this
gospell
allureth
vs
to
the
same
with
a
speciall
promise
.
For
it
is
here
promised
vs
by
Christe
that
our
prayers
that
is
to
wete
the
prayers
of
christen
persons
shal
not
be
vaine
ne
frustrate
,
but
that
we
shal
be
surely
herde
&
shall
obteyne
our
sutes
.
For
why
elles
wolde
Christ
haue
bounde
this
his
worde
and
promise
with
an
othe
,
sayeng
,
verely
verely
,
What
so
euer
ye
aske
the
father
in
my
name
he
shall
gyue
it
you
.
Also
aske
and
it
shal
be
gyuen
you
.
Do
ye
not
heare
how
our
prayers
shal
not
be
vayne
nor
frustrate
?
Who
then
wold
nowe
be
slouthfull
to
pray
seyng
Christe
by
his
speciall
commaundement
hath
wylled
vs
to
the
same
?
Forthermore
,
ye
shal
here
vnderstande
that
bycause
we
shuld
not
thynke
that
the
labour
of
our
prayers
shuld
be
in
vayne
:
therfore
doth
Christe
here
in
this
place
allure
vs
with
a
notable
and
special
promyse
as
is
before
remembred
.
But
herin
are
two
thinges
to
be
considered
&
pondered
of
vs
.
The
one
is
that
we
shuld
pray
in
none
other
name
than
in
only
Christes
name
.
we
must
pray
only
in
the
name
of
Christe
.
Now
we
pray
in
the
name
of
Christ
when
we
approche
to
god
in
the
faythe
of
Christ
and
do
comforte
our selues
with
the
trust
and
affiaunce
in
him
,
that
is
to
wete
,
that
he
only
is
our
mediatour
or
aduocate
,
by
whom
all
be
forgyuen
vs
,
and
without
whom
we
can
deserue
nothyng
but
gods
indignacion
and
wrath
.
For
I
pray
you
what
saynte
,
what
holy
man
is
there
either
in
heauen
or
earthe
whiche
sueth
maketh
intercession
and
is
mediatour
to
the
father
of
heauen
for
vs
in
suche
wyse
as
Christe
is
?
Assuredly
it
is
Christe
only
by
whose
merite
and
intercession
not
only
we
obteine
pardon
of
our
synnes
&
ryghteousnes
but
also
he
taketh
vs
in
the
place
of
his
brethren
communicating
vnto
vs
the
roume
or
office
of
presthoode
as
testifyeth
also
S.
Peter
in
his
fyrst
epistle
so
that
we
also
by
authoritie
and
vertue
herof
may
lykewyse
haue
accesse
to
the
father
&
seke
of
him
in
our
afflictions
grace
helpe
and
comforte
.
i
,
Pet.
ij
.
Thys
thyng
confirmeth
also
Christ
himselfe
where
he
sayeth
I
saye
not
vnto
you
that
I
shal
be
an
intercessour
or
suter
for
you
to
my
father
.
For
the
father
himself
loueth
you
because
ye
haue
loued
me
in
beleuyng
that
I
am
come
from
the
father
.
Wherfore
good
christen
brethren
syth
we
haue
suche
an
aduocate
and
mediatour
for
vs
yea
sithe
we
also
our
selues
be
admitted
by
Christe
to
the
function
&
offyce
of
prestes
:
I
pray
you
why
shulde
we
so
muche
depende
vpon
confidence
of
others
to
be
meanes
&
suters
for
vs
?
This
thyng
also
doth
the
auncient
and
holy
father
S.
Chrysostom
ful
wel
declare
in
his
homely
De
profectu
euangelij
Where
he
writeth
in
this
wyse
.
Chrisostome
.
Thou
shall
nede
no
patrones
or
aduocates
with
god
,
neyther
shalt
thou
nede
to
runne
hyther
and
thyther
to
flatter
other
that
they
maye
intreate
for
the
,
but
albeit
thou
be
alone
and
hast
no
patrone
or
intercessour
,
but
prayest
to
god
by
thy selfe
alone
,
yet
shalt
thou
throughly
obteyne
thy
sute
&
demaunde
.
For
god
doth
not
so
easely
graunte
when
other
men
praye
for
vs
as
when
we
praye
our selues
although
we
be
full
of
many
vices
and
synnes
.
Lo
what
thys
holy
doctour
saythe
.
He
certifieth
the
that
thou
arte
soner
herd
when
thou
praiest
for
thy selfe
then
when
thou
makest
other
to
praye
for
the.
Theophilactus
in
Iohan
.
ca.
xv
.
Whyche
thynge
Theophilactus
affirmeth
also
,
where
he
saith
.
Marke
that
albeit
sayntes
or
holy
men
praye
for
vs
,
as
the
Apostles
dyd
for
the
woman
of
Cananee
,
yet
we
be
rather
herd
when
we
praye
for
our selues
.
Furthermore
we
muste
take
hede
good
people
that
we
be
suters
vnto
god
in
our
prayers
for
nothinge
that
is
repugnaunt
to
the
glory
of
god
to
our
owne
saluation
and
to
gods
will
.
For
in
thys
behalfe
that
god
almyghty
wyll
neither
admytte
nor
heare
oure
prayers
it
is
manifestlye
shewed
by
that
he
teacheth
vs
in
our
pater
noster
to
saye
.
Fiat
voluntas
tua
,
Math.
v.
thy
wil
be
done
.
Wherfore
we
shall
then
be
hard
when
in
our
necessities
we
desire
and
require
gods
helpe
hauing
respect
euer
and
casting
our
eyes
to
his
wyl
to
hys
commaundement
and
promise
and
not
alledging
our
owne
worthynes
(
whyche
is
nothyng
at
all
)
but
only
the
merite
of
Christe
,
then
I
saye
oure
petition
and
sute
shal
surely
be
admitted
&
hard
.
Forasmoch
as
all
the
promises
in
Christ
be
est
and
amen
that
is
to
saye
moost
certeine
and
sure
,
ij
.
cor.
i.
as
Paule
in
his
second
epistle
to
the
Corinthians
wryteth
.
Moreouer
bicause
oftentymes
we
be
so
vntoward
and
folyshe
,
that
we
cannot
espye
oure
owne
necessitie
and
nede
:
Therfore
Christ
wil
likewise
teache
vs
what
maner
thyng
our
petition
ought
to
be
,
Ro.
viij
.
(
praye
sayth
he
)
that
your
ioye
may
be
ful
.
What
ioye
I
pray
you
is
this
?
vndoutedly
it
is
no
worldely
or
corporall
leapynge
or
daunsing
and
reioising
,
but
it
is
a
spirituall
ioye
wherof
saint
Paule
maketh
mention
wher
he
saith
.
Phi.
iiij
.
Reioise
in
the
lord
.
And
againe
I
saye
reioise
.
From
whence
then
procedeth
this
ioye
?
Surely
of
faythe
.
But
howe
is
this
?
Truly
if
at
any
tyme
I
heare
the
gospell
taughte
wherin
is
offeryd
by
Christe
to
all
men
remission
of
synne
:
I
muste
beleue
it
if
I
woll
that
that
sermon
or
preachyng
of
Christe
shulde
do
me
good
.
But
beleue
it
I
cannot
,
onles
by
the
word
the
holy
ghost
be
gyuen
me
whych
maye
worke
such
feith
in
me
.
That
if
the
worde
&
the
spirite
workethe
in
me
fayth
,
I
nede
not
to
doubte
any
thynge
at
all
herein
,
but
that
Christe
hathe
not
only
perdoned
me
my
synnes
in
suche
wise
that
they
canne
no
more
be
called
into
iudgement
and
condemne
me
,
From
whence
the
peace
of
conscience
springeth
.
but
also
that
he
hath
reconciled
the
father
in
heauen
vnto
me
and
made
him
my
speciall
good
lorde
and
father
in
such
sorte
as
he
now
knowledgeth
and
reputeth
me
for
his
sonne
and
that
he
wol
preserue
and
conserue
me
vnto
euerlasting
liefe
,
and
from
hens
afterward
spryngeth
oute
peace
of
conscience
vnto
me
and
the
spirituall
ioye
wherof
in
thys
gospell
oure
sauioure
Christe
speaketh
,
but
suche
ioye
oughte
alweyes
to
growe
and
to
be
increased
if
it
wolbe
made
perfecte
and
ful
.
ij
.
pe.
iij.
Wherfore
that
it
may
growe
and
wyth
perpetual
encrease
waxe
greater
and
greater
,
vndoubtedly
god
of
his
most
bountifull
mercy
will
brynge
to
passe
,
if
so
be
we
instantly
call
vpon
hym
with
contynuall
prayers
.
Syth
therfore
(
good
christen
people
)
Christ
hath
gyuen
vs
in
commaundement
that
for
such
ioye
of
harte
we
shulde
praye
to
th
entente
it
myght
be
made
consummate
&
fully
perfecte
,
we
must
here
obey
him
that
we
may
truly
saye
with
the
blessed
virgine
Marye
.
Luce.
ij
.
Et
exultauit
spiritus
meus
in
deo
salutari
meo
.
That
is
to
saye
.
My
spirite
reioyseth
in
god
my
sauioure
.
Finally
(
my
brethren
)
Christe
doth
here
agayne
setoute
the
rudenes
and
ignorance
of
his
apostles
before
theyr
eyes
,
and
confesseth
that
hys
lessons
and
teachinges
haue
bene
hithervnto
but
as
ridles
and
parables
vnto
them
,
and
that
to
the
vnderstanding
of
such
thynges
as
he
taught
them
it
was
necessarie
that
he
shulde
not
speake
vnto
them
in
parables
and
ryddelles
,
but
that
he
shulde
speake
of
hys
father
vnto
them
openly
and
frely
,
that
is
,
that
it
was
necessary
that
he
shulde
sende
them
the
holy
ghoste
who
myght
make
them
able
to
attayne
hys
wordes
.
And
suerly
good
people
this
kinde
of
ignoraunce
and
blyndnes
was
not
only
in
the
apostles
before
they
were
confirmed
with
the
holy
ghost
,
Psa.
xiij
Ioh.
iij.
but
it
is
also
naturally
planted
in
all
men
in
so
moch
that
ther
is
not
one
whych
canne
either
vnderstand
or
worke
any
thinge
that
good
is
,
onles
he
be
transformed
by
the
spirite
of
god
vnto
a
newe
creatute
.
We
thinke
our selues
neuertheles
very
prudent
and
wyse
euen
as
the
apostles
dyd
in
this
gospell
sayenge
,
lo
nowe
thou
speakeste
frely
&
openly
,
neyther
speakest
thou
any
parable
,
now
I
know
that
thou
knowest
al
thinges
.
&c.
But
no
doubt
thys
was
a
very
folyshe
rashnes
and
arrogauncie
euen
as
that
was
,
that
Peter
dyd
when
he
wolde
go
with
Christ
both
into
pryson
and
into
death
by
whyche
rashe
promise
he
shamed
hymselfe
when
before
the
cocke
crewe
he
denied
his
Maister
Christ
thryse
.
Wherfore
all
thys
hole
thynge
is
wrytten
for
oure
cause
that
we
shuld
not
arrogauntly
presume
to
take
any
thynge
vpon
vs
rashely
and
temerariously
,
but
that
we
shuld
rather
walke
in
an
humble
mynd
and
spirite
,
confessinge
and
knowledginge
continually
that
we
be
bothe
miserable
and
ignoraunte
persons
in
such
thynges
as
concerne
Christes
glorye
,
forasmoche
as
without
the
spirite
of
god
we
canne
neuer
vnderstande
the
mystery
of
the
gospel
.
For
assuredly
the
wysdome
of
the
fleshe
is
foly
before
god
,
and
the
more
knowlege
it
boasteth
&
pretendith
in
spiritual
and
diuine
thynges
,
so
moch
the
more
is
the
foly
of
it
declared
and
vttered
.
Let
vs
then
my
good
brethren
and
sisters
in
all
oure
necessities
and
troubles
pray
accordynge
to
the
wordes
of
this
gospel
,
but
to
whom
?
To
the
father
of
heuen
.
In
whose
name
?
In
Christes
.
☞
And
what
shall
we
praye
for
?
that
our
ioye
may
be
perfyte
&
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
conforte
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
wonte
to
make
solemne
and
general
supplycations
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
procession
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
supplicacions
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
hethen
&
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
demaunded
in
supplications
.
two
thynges
are
to
be
asked
of
God
and
prayed
for
.
The
fyrst
is
,
that
God
of
hys
goodnes
and
clemency
woll
defende
and
saue
the
corne
in
the
felde
,
and
that
he
woll
purge
the
ayer
,
to
th
intent
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
from
whence
come
pestilencies
&
the
other
kindes
of
diseases
and
of
syckenesses
than
that
the
noysome
spirites
do
infecte
the
aier
?
And
by
reason
herof
commonly
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
amonges
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
th
intent
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
commoditie
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
pestilence
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
spirituall
pestilence
we
go
styll
on
and
procede
wythout
care
or
thought
and
euen
for
thys
purpose
as
it
semeth
we
desyre
of
God
large
sustentacion
and
aboundaunce
of
al
thynges
and
to
be
delyuered
from
the
corporal
pestilence
and
infections
that
we
maye
the
more
frely
and
aboundauntly
endure
after
a
delicate
sorte
in
the
spirituall
infection
.
But
assuredly
(
my
frendes
)
almyghty
god
the
sercher
of
hartes
whyle
he
seyth
vs
slepynge
in
such
careles
wyse
and
that
we
nothynge
regarde
thys
so
pestilent
a
pestilence
:
he
also
winketh
at
our
destruction
accordynge
to
our
owne
vowes
&
requestes
,
he
graunteth
vs
copye
and
aboundaunce
of
all
thynges
and
so
blyndeth
vs
wyth
the
prosperous
successe
of
all
thynges
and
drowneth
vs
in
the
synke
and
puddell
of
synnes
tyll
at
last
oure
synnes
by
longe
vse
runne
into
a
custome
and
that
the
name
of
synne
be
forgotten
.
Wherfore
moost
dearely
beloued
brethren
and
systers
albeit
euery
day
we
ought
to
exhibite
supplications
and
prayers
to
the
Lorde
wyth
a
rough
chastisement
of
our
body
to
dryue
awaye
from
vs
so
horrible
floudes
of
all
myschefe
,
namely
in
thys
region
moost
addict
and
gyuen
to
cōmessacions
,
to
bankettynges
,
to
reuelynges
,
to
surfettynges
,
to
ydelnes
,
&
to
the
vyces
that
ensue
of
them
to
th
intent
that
god
ones
at
laste
maye
lyghten
vs
wyth
hys
grace
that
we
maye
vse
his
gyftes
to
the
helth
of
our
soule
and
to
the
holsomnes
of
our
body
,
in
suche
sorte
,
as
these
goodes
of
the
contrey
,
I
meane
our
corne
and
cattel
myght
be
auaylable
aswell
to
the
tuicion
and
defence
of
our
body
as
to
our
soules
health
.
But
as
I
haue
sayd
and
saye
agayne
God
hath
made
vs
so
blynde
and
so
vnsauery
,
The
abuse
of
goddes
gyftes
.
that
we
are
waxen
playne
Epicures
vtterly
voyde
of
all
feare
or
care
of
God
mooste
shamefully
abusynge
hys
gyftes
to
the
ryot
of
the
body
and
destruction
of
the
soule
.
And
for
asmuche
as
thys
our
detestable
wickednes
and
abuse
of
this
godly
institucion
is
not
amended
but
waxeth
yerly
worse
and
worse
,
therfore
God
hath
gyuen
vs
vp
in
to
a
disalowed
mynde
so
that
we
make
these
letanyes
and
rogation
dayes
by
our
sinnes
vtterly
vnprofytable
and
vnfrutfull
vnto
vs
.
Rom.
i.
Beholde
how
angrye
and
how
sore
displeased
God
is
wyth
vs
,
neyther
is
there
any
to
aswage
and
appeace
hys
fury
,
syth
our
letanyes
,
our
supplications
,
processions
,
&
prayers
wherewyth
we
rather
mocke
god
than
worshyp
hym
,
spendynge
our
tyme
and
abusynge
hys
benefites
in
thys
wyse
:
be
rather
kyndlynges
and
nouryshmentes
of
goddes
indignation
and
vengeaunce
,
than
mitigacions
and
swagynges
therof
.
God
graunt
therfore
and
be
presently
at
hande
&
assystent
to
vs
(
good
people
)
that
ones
at
last
we
may
come
home
againe
to
our selues
and
to
returne
to
the
hart
and
that
we
may
beynge
instincted
and
kyndled
wyth
ernest
and
sure
fayth
put
from
vs
hys
wrath
and
displeasure
,
to
whome
be
prayses
and
glory
,
in
secula
seculorum
Amen
.
The
epistle
on
the
Ascension
daye
.
The
fyrst
chapter
of
the
actes
of
the
Apostles
.
Th
argument
.
☞
Christes
Ascension
into
heauen
is
here
described
.
IN
the
former
treatyse
(
Deare
Theophylus
)
we
haue
spoken
of
all
that
Iesus
beganne
to
do
and
teach
,
vntyll
the
daye
in
whych
he
was
taken
vp
,
after
that
he
,
thorow
the
holy
goost
,
had
gyuen
commaundemente
vnto
the
Apostles
whome
he
hadde
chosen
,
Ioh.
xx
.
to
whom
also
he
shewed
hymselfe
alyue
after
hys
passion
(
and
that
by
many
tokens
)
appearynge
vnto
them
fourtye
dayes
,
and
speakynge
of
the
kyngdome
of
God
,
lu.
xxiiij
and
gathered
them
together
,
and
commaunded
them
,
that
they
shulde
not
departe
from
Ierusalem
:
Ioh.
iiij
.
but
to
wayte
for
the
promise
of
the
father
wherof
(
sayth
he
)
ye
haue
herd
of
me
For
Ihon
truly
baptysed
with
water
:
Ioh.
i.
but
ye
shal
be
baptised
wyth
the
holy
gost
after
these
few
dayes
.
Whan
they
therfore
were
come
together
,
math.
iij
they
asked
of
hym
,
saynge
:
Lorde
,
wylt
thou
at
this
tyme
restore
agayne
the
kyngdom
to
Israel
?
And
he
said
vnto
them
:
Math.
xxiij
.
lu.
xxiiij
It
is
not
for
you
to
knowe
the
tymes
or
the
seasons
,
whych
the
father
hath
put
in
hys
owne
power
:
but
ye
shall
receaue
power
after
that
the
holy
goost
is
come
vpon
you
.
Ioh.
xv
.
And
ye
shal
be
wytnesses
vnto
me
,
not
only
in
Ierusalem
,
but
also
in
all
Iewry
and
in
Samary
,
and
euen
vnto
the
worldes
ende
.
And
whan
he
had
spoken
these
thynges
,
whyle
they
behelde
,
he
was
taken
vp
an
hye
,
Mar.
xvi
and
a
cloude
receaued
hym
vp
out
of
theyr
syght
.
And
whyle
they
loked
stedfastly
vp
toward
heauen
,
as
he
went
,
beholde
,
two
men
stode
by
them
in
whyte
apparell
whych
also
sayd
:
Math.
xxiiij
.
mar
.
xiij
Apoc.
i.
ye
men
of
Galilee
,
why
stande
ye
gasynge
vp
into
heauen
?
Thys
same
Iesus
whyche
is
taken
vp
from
you
into
heauen
,
shall
so
come
,
euen
as
ye
haue
sene
hym
go
vp
into
heauen
.
WElbeloued
brethren
and
systers
in
our
Sauiour
Christe
,
thys
daye
is
called
the
Ascension
daye
,
because
that
as
thys
daye
,
Christe
our
Sauiour
and
redemer
mounted
or
styed
vp
to
heauen
after
hys
resurrection
leauynge
hys
Apostles
and
disciples
vpon
the
earth
whych
thynge
is
one
of
the
articles
of
our
Crede
or
beleue
.
And
albeit
saynt
Luke
the
holy
Euangelist
doth
ascertayne
vs
of
this
thing
in
the
ende
of
hys
Gospell
whych
he
wrote
of
the
actes
and
lyfe
of
Christ
,
yet
for
asmuche
as
he
touched
the
thynge
but
brefly
and
lyghtly
there
,
therfore
he
doeth
here
in
the
lesson
of
thys
daye
whych
is
the
begynnynge
of
an
other
boke
that
he
wrote
for
our
instruction
of
the
dedes
and
actes
of
the
Apostles
,
intreate
the
mater
more
at
large
.
Fyrst
therfore
ye
shall
marke
and
obserue
(
good
people
)
that
the
Euangelical
histories
do
paynt
out
Christ
vnto
vs
as
yet
couered
wyth
the
burthen
of
the
fleshe
,
☞
&
as
yet
not
glorifyed
,
how
be
it
in
the
meane
season
he
declared
hymselfe
aswell
by
hys
heauenly
doctrine
as
by
many
hys
myracles
which
he
shewed
that
he
was
very
God
.
But
in
the
actes
of
the
Apostles
he
is
described
and
set
forth
vnto
vs
as
one
that
nowe
raygneth
&
is
glorifyed
.
Thus
therfore
saynt
Luke
begynneth
hys
description
.
In
the
former
treatyse
or
boke
whych
I
wrote
dearly
beloued
frend
Theophilus
(
whych
by
interpretation
sygnifyeth
a
louer
of
God
)
we
haue
spoken
of
all
that
Iesus
beganne
to
do
and
teache
.
Theophilus
.
He
sayeth
not
of
all
that
Iesus
began
to
teache
&
do
.
For
our
Sauiour
Christe
fyrst
dyd
practyse
and
worke
such
thynges
as
he
afterwarde
taught
.
He
wente
to
Ihons
baptisme
.
Mat.
iij.
He
wythdrewe
hymselfe
for
a
season
out
of
the
company
of
the
worlde
afore
he
wolde
take
vpon
hym
to
preache
,
and
to
teach
other
.
Mat.
iiij
The
spirite
led
hym
into
wyldernesse
,
where
he
fasted
fourty
dayes
and
fourty
nyghtes
.
He
suffred
there
moost
sharpe
honger
to
arme
hymselfe
wyth
abstinence
and
pacience
.
He
there
endured
the
mooste
bytter
assaultes
and
temtacions
of
our
goostly
enemye
the
deuell
,
as
appeareth
manyfestly
in
the
fourth
chapter
of
Mathewe
.
Al
thys
he
dyd
to
shewe
vs
an
exemple
how
we
ought
to
do
.
We
haue
many
teachers
but
fewe
doers
.
Thou
(
sayeth
Paule
)
whyche
teachest
another
,
Rom.
i.
teachest
not
thy selfe
.
Thou
preachest
a
man
shulde
not
steale
,
and
thou
stealest
thy selfe
.
Thou
that
sayest
a
man
shulde
not
commytte
adultrye
,
commyttest
horedome
thy selfe
.
Thou
abhorrest
ymages
,
&
yet
thou
doest
robbe
God
of
hys
due
honour
.
Christ
byddeth
hys
Apostles
and
preachers
that
theyr
lyght
shulde
shyne
before
men
.
Math.
v
He
wolde
haue
them
to
be
the
salt
of
the
earth
.
But
yf
the
salt
(
sayeth
he
)
be
vnsauery
,
wherewith
shal
it
be
seauered
?
it
is
good
for
nothyng
but
to
be
cast
out
of
the
dores
and
troden
vnder
fete
.
And
in
conclusion
he
sayeth
in
thys
wyse
.
Whosoeuer
doth
and
teacheth
,
the
same
shal
be
called
greate
in
the
kyngdome
of
heauen
.
Yea
he
furthermore
assureth
vs
,
Math.
v
that
onles
our
ryghtuousnes
do
passe
the
ryghtuousnes
of
the
scribes
,
and
pharisees
:
we
shall
not
entre
into
the
kyngdome
of
heauen
.
But
wol
ye
knowe
good
people
what
be
scribes
and
pharisees
?
Herken
what
Christe
sayeth
in
the
.xxiij.
chapter
of
Mathew
.
The
scribes
and
pharisees
syt
in
Moses
chaire
.
All
therfore
that
they
byd
you
obserue
,
that
obserue
and
do
,
but
do
not
ye
after
theyr
workes
,
for
they
saye
and
do
not
.
Yea
they
bynde
together
heuy
burthens
and
greuous
to
be
borne
,
and
laye
them
on
mens
backes
,
but
they
themselues
wyll
not
heue
at
them
wyth
one
of
theyr
fyngers
.
But
let
vs
now
se
,
whether
there
be
any
suche
scribes
and
pharisees
amonges
Christen
men
,
Origene
as
were
in
olde
tyme
amonges
the
Iues.
Origene
that
auncient
doctour
,
Who
be
scribes
.
wrytynge
vpon
thys
place
of
Mathew
,
sayeth
,
that
those
be
scribes
,
whych
depart
not
from
the
letter
of
the
law
.
These
be
such
persons
as
teach
nothynge
but
the
outwarde
obseruynge
and
as
who
shulde
saye
the
barke
of
the
lawe
,
where
as
accordynge
to
saynt
Paule
the
lawe
kylleth
and
the
spirite
quyckeneth
.
Ro.
vij
.
For
as
saynt
Austine
doth
very
well
declare
,
Austine
.
the
letter
of
the
lawe
wythout
the
spirite
is
not
ynough
.
It
is
the
spirite
that
quyckeneth
,
Ioh.
iij.
of
whome
,
onles
a
man
be
borne
agayne
,
he
can
not
entre
into
the
kyngdome
of
God
.
Thys
spirite
is
wont
to
lede
men
into
al
trouth
,
he
discloseth
and
openeth
vnto
vs
the
pyth
of
the
lawe
,
that
is
to
say
,
the
lyuely
and
ernest
fayth
in
Messias
that
was
promysed
so
longe
before
by
the
prophetes
,
euen
our
sauiour
Christ
Iesus
,
for
whose
loue
we
ought
frelye
to
fulfyll
and
worke
the
lawe
and
not
constrainedly
lyke
slaues
and
bondmen
,
forasmuch
as
the
spirite
of
God
hath
infranchised
vs
and
made
vs
Christes
freemen
.
They
than
whych
teach
not
thys
fredome
and
enfranchisement
of
christian
men
,
that
is
to
wit
whych
teach
not
the
pyth
or
karnell
of
the
lawe
but
the
barke
or
houske
,
be
no
better
than
scribes
.
The
papistes
be
scribes
.
Now
I
pray
you
,
what
other
be
al
papistes
but
euen
such
&
worse
,
for
they
can
skant
abyde
to
teache
so
muche
as
the
letter
of
gods
law
,
whych
neuertheles
beyng
taught
nakedly
and
alone
doth
but
kyll
,
it
quyckeneth
not
.
Yea
they
wol
teach
welnere
nothynge
but
theyr
owne
traditions
,
customes
and
beggerly
elementes
.
I
haue
brefly
shewed
you
(
my
frendes
)
which
be
scribes
,
accordynge
to
the
definition
of
the
auncient
doctour
Origene
.
Let
vs
now
se
,
What
origene
calleth
pharisee
.
what
he
calleth
a
Pharisee
.
Such
as
professynge
(
sayeth
he
)
some
greater
thyng
do
diuide
themselues
as
better
from
the
multitude
and
common
sorte
of
men
,
be
called
pharisees
,
which
by
interpretacion
be
as
much
to
say
as
diuisi
or
segregati
,
that
is
to
wyt
,
diuided
or
seuered
persons
.
For
Phares
in
Ebrue
is
called
a
diuision
.
Now
accordynge
to
thys
definicion
whether
there
be
any
pharisees
in
Christendome
I
reporte
me
to
your selues
.
Lorde
God
what
diuisions
,
what
sectes
what
sundry
sutes
of
holy
holy
persons
haue
we
had
in
Englande
now
of
late
whych
thought
themselues
better
and
holyer
than
the
rest
of
people
,
yea
whiche
wolde
suffer
none
to
be
called
religiouse
but
themselues
,
where
as
after
the
diffinition
of
saint
Iames
,
they
were
as
farre
wyde
and
differed
as
much
from
religiouse
persons
,
as
an
ape
differre
from
an
owle
.
But
let
vs
retourne
to
our
lection
.
These
scribes
and
pharisees
dyd
teach
but
they
dyd
not
the
thinges
whych
they
taught
.
Christ
(
as
saynt
Luke
doth
here
wytnesse
)
fyrste
dyd
the
thynges
,
and
after
he
taught
them
.
And
of
all
these
thynges
(
sayth
Luke
)
whych
Iesus
began
to
do
and
teache
vntyll
the
tyme
of
hys
ascension
haue
we
spoken
in
the
former
treatyse
.
Thys
treatyse
we
call
commonly
the
Gospell
of
saynt
Luke
.
Now
than
whan
the
Apostles
were
as
on
thys
daye
assembled
and
come
together
they
asked
Christ
,
sayenge
:
Lorde
wylte
thou
at
thys
tyme
restore
agayne
the
kyngdome
of
Israel
?
Lo
(
good
people
)
here
ye
haue
a
ryght
notable
exemple
of
the
Apostles
infirmitie
and
weakenes
.
The
wekenes
of
the
apostles
.
For
albeit
they
had
herde
oftentymes
that
Christes
kyngdome
or
raygne
shulde
be
spirituall
yet
they
continued
styll
to
dreame
of
a
certaine
corporal
Monarchy
or
rule
.
But
nowe
what
doth
Christe
vnto
them
?
Albeit
they
thought
&
spake
foolyshly
,
yet
he
reiected
them
not
,
but
ryght
gently
he
plucketh
them
awaye
from
those
carnall
thoughtes
,
saynge
:
It
is
not
for
you
to
knowe
the
tymes
or
the
seasons
which
the
father
hath
put
in
hys
owne
power
,
as
who
shulde
saye
,
medle
ye
wyth
your
office
wherevnto
ye
be
appoynted
.
Your
office
is
to
testifye
of
me
&
of
my
doctrine
.
Ye
shal
be
wytnesses
(
sayeth
Christ
)
vnto
me
,
not
only
in
Ierusalem
,
but
also
in
all
Iury
and
in
Samary
,
The
office
of
apostles
or
preachers
.
and
euen
vnto
the
worldes
ende
.
And
here
is
to
be
noted
that
Christ
woll
not
haue
hys
preachers
curiouse
vpon
ydle
questions
or
vayne
philosophie
.
For
theyr
only
office
and
feate
is
to
preache
Christe
and
hys
doctrine
,
that
is
to
wyt
,
to
set
forth
and
propowne
only
such
thynges
as
Christe
hath
taught
&
done
to
be
beleued
of
the
ignoraunt
people
for
which
cause
also
the
holy
goost
was
gyuen
vnto
them
,
euen
to
th
intent
to
make
the
Apostles
mete
to
teache
and
vs
to
receyue
theyr
teachynge
.
☜
Now
whan
Christe
had
spoken
these
thynges
,
whyle
hys
Apostles
beheld
hym
,
lo
sodenly
he
was
taken
vp
on
hygh
,
&
a
cloud
receyued
hym
vp
out
of
theyr
syght
.
The
frute
of
the
ascension
Here
(
my
brethren
)
ye
shall
marke
the
frute
and
profyte
of
our
sauiour
Christes
Ascension
.
For
by
hys
styenge
or
ascendynge
vp
into
heauen
he
wrought
two
thynges
for
vs
.
The
one
was
,
he
had
a
most
goodly
and
gloriouse
triumphe
vpon
oure
mortall
enemye
the
deuell
.
The
other
was
,
he
anone
sent
downe
the
holy
goost
to
hys
Apostles
,
as
also
the
prophete
Dauid
wytnesseth
,
sayenge
:
Ascendit
in
altum
,
captiuam
duxit
captiuitatem
,
dedit
dona
hominibus
.
That
is
to
saye
.
He
ascended
vp
on
hygh
,
he
led
captiuitie
captiue
,
he
gaue
gyftes
to
men
.
Fynally
,
ye
shall
marke
that
our
Sauiour
Christe
at
hys
departure
from
hys
disciples
whan
he
mounted
vp
to
heauen
,
comforted
them
by
hys
angels
,
surely
promysynge
them
,
that
euen
suche
one
as
they
sawe
hym
ascendyng
now
vp
to
heuen
,
they
shulde
in
the
last
daye
se
agayne
,
at
whych
tyme
vndoubtedly
he
shall
rendre
to
euery
man
hys
rewarde
according
to
hys
dedes
.
They
which
haue
done
wyckedly
,
and
wolde
not
beleue
,
shal
be
condemned
into
hell
fyre
,
where
shal
be
wepynge
and
gnashynge
of
teth
.
But
they
that
haue
beleued
on
Christ
Iesu
&
wyth
worthy
dedes
haue
expressed
and
declared
theyr
fayth
to
the
worlde
,
they
shal
inherite
the
kyngdom
of
heuen
and
shall
entre
into
the
ioye
whych
the
father
of
heauen
hath
prepared
for
them
.
To
whome
wyth
the
sonne
and
holy
goost
be
glorye
and
laude
in
infinita
secula
.
Amen
.
The
Gospell
on
Ascension
daye
.
The
xvi
.
chapter
of
Marke
.
Th
argument
.
☞
Of
the
commission
that
Christe
gaue
to
hys
Apostles
to
preach
hys
gospell
through
out
the
hole
worlde
.
And
howe
Christe
ascended
vp
to
heauen
.
AFter
thys
Iesus
appeared
agayne
vnto
the
eleleuē
as
they
sat
at
meat
:
and
cast
in
theyr
teeth
theyr
vnbelefe
and
hardnes
of
harte
,
because
they
beleued
not
them
whych
had
sene
that
he
was
rysen
agayne
from
the
deade
.
And
he
sayd
vnto
them
:
Go
ye
into
all
the
worlde
,
and
preach
the
Gospell
to
al
creatures
:
he
that
beleueth
and
is
baptised
shal
be
saued
.
He
that
beleueth
not
shal
be
damned
.
And
these
tokens
shall
folow
them
that
beleue
.
In
my
name
they
shal
cast
out
deuels
,
they
shal
speake
wyth
new
tonges
,
they
shall
dryue
awaye
serpentes
.
And
yf
they
drynke
any
deadly
thynge
,
it
shal
not
hurte
them
.
They
shall
laye
theyr
handes
on
the
sycke
,
and
they
shall
recouer
.
So
then
whan
the
Lorde
had
spoken
vnto
them
he
was
receaued
into
heauen
,
and
is
on
the
ryght
hande
of
God
.
And
they
wente
forth
,
and
preached
euery
where
:
the
Lorde
workynge
wyth
them
and
confirmynge
the
worde
wyth
myracles
folowynge
.
THe
Christian
mans
lyfe
in
thys
present
Gospel
(
good
people
)
is
set
before
our
eyes
.
For
fayth
and
charitie
are
here
propouned
vnto
vs
as
in
all
the
rest
of
the
gospels
.
Wherfore
syth
the
Gospell
bryngeth
euer
these
two
wyth
it
,
we
ought
also
continually
to
preache
and
entreate
of
them
.
For
he
sayeth
who
so
beleueth
and
be
baptised
shal
be
saued
,
which
thynges
we
shall
now
in
order
peruse
and
consyder
.
Fyrst
of
all
Christ
vpbraydeth
in
thys
Gospell
hys
Apostles
of
theyr
faynte
beleue
and
hardenes
of
harte
and
consequently
blameth
them
declaryng
what
they
wanted
and
yet
he
reiecteth
them
not
neyther
is
moued
rygorously
and
hastely
agaynst
them
but
he
gently
blameth
them
none
other
wise
than
yf
one
of
vs
wolde
saye
to
an
other
.
Incredulitie
.
Arte
thou
not
ashamed
to
do
the
thynge
thou
goest
about
?
speakynge
after
thys
sorte
to
brynge
hym
to
knowe
hymselfe
&
to
make
hym
ashamed
that
he
may
leaue
of
his
euel
enterpryse
or
worke
,
and
yet
we
reiecte
hym
not
nor
hate
hym
nor
yet
plucke
our
loue
from
hym
.
Neyther
was
it
a
lyghte
matter
why
the
Lorde
rebuked
hys
disciples
,
☜
for
surely
infidelitie
or
lacke
of
beleue
is
of
all
synnes
that
can
be
named
the
greatest
.
And
he
expresseth
vnto
them
the
maner
of
theyr
mysbeleue
whan
he
sayeth
,
that
theyr
hartes
were
hardened
,
and
yet
notwythstandynge
he
handleth
them
gently
and
myldely
.
All
these
thynges
were
done
to
our
comforte
and
consolation
that
we
shulde
not
be
discoraged
though
we
be
any
thynge
fautye
in
oure
fayth
as
yf
we
doute
,
stomble
,
or
fall
,
but
rather
that
we
shuld
quyckly
ryse
agayne
,
establysh
oure
fayth
and
runne
to
God
takynge
trust
&
affiaunce
at
hym
and
constantly
also
retainynge
it
,
namely
syth
he
deleth
wyth
vs
not
accordynge
to
rygoure
,
but
can
wynke
at
our
falles
&
infirmities
.
And
he
that
reputeth
hym
to
be
such
shall
also
fynde
hym
such
one
:
I
saye
yf
he
can
take
hym
for
a
mercyfull
God
he
wyll
suffer
hymselfe
to
be
founde
such
one
,
he
woll
so
declare
hymselfe
towardes
hym
.
Contrary
wyse
an
euell
conscience
and
an
vnfaythfull
harte
doth
not
so
,
he
beareth
no
such
affiaunce
towardes
God
,
but
flyeth
from
hym
,
reputynge
hym
a
sore
&
rygorouse
iudge
,
and
therfore
also
fynde
hym
such
one
.
The
same
we
must
also
do
wyth
our
neyghbours
.
Yf
we
se
any
swarue
from
the
fayth
he
is
not
to
be
beloued
in
hys
malyce
but
we
ought
to
reproue
and
laye
hys
faute
and
shrynkynge
before
hys
eyes
but
yet
not
after
such
sorte
that
we
shulde
hate
hym
or
be
agaynst
hym
or
turne
our
frendshyp
and
loue
from
him
.
Gal.
vi
.
For
thus
sayeth
saynt
Paule
.
Brethren
although
a
man
be
founde
in
any
faute
,
☞
you
that
be
spiritual
redresse
such
a
person
wyth
the
spirite
of
mekenes
.
But
the
moost
holy
father
or
god
rather
,
the
bishop
of
Rome
whych
wol
be
called
Pope
,
hys
byshops
,
hys
prestes
hys
monkes
,
hys
chanons
,
hys
freers
,
and
hys
nonnes
can
not
abyde
whan
that
they
be
founde
in
any
notable
cryme
,
to
be
reproued
.
For
what
so
euer
euel
do
chaunce
they
pretende
and
allege
for
them
that
it
come
not
through
theyr
faute
but
through
the
faute
of
theyr
subiectes
.
Euell
ought
to
be
punyshed
.
Theyr
subiectes
and
suche
as
be
vnder
theyr
obedience
shal
be
cruelly
and
roughlye
handled
.
Summa
summarum
any
iniury
and
wyckednes
ought
to
be
punyshed
,
but
loue
and
veritie
must
be
kept
towardes
euery
man
.
Neyther
oughte
we
to
suffer
our
mouth
to
be
stopped
.
For
none
of
vs
all
shall
so
lyue
as
longe
as
we
be
in
thys
fleshe
that
we
can
be
founde
on
euery
parte
blameles
.
But
I
am
fauty
in
thys
thynge
,
and
an
other
in
that
.
Namelye
sythe
it
is
ryghte
manifest
to
all
men
that
euen
th
apostles
themselues
lacked
that
whych
was
chyfe
and
the
hyghest
poynt
of
al
,
where
as
notwithstandynge
,
they
were
the
corner
stones
and
the
rockes
of
foundacion
.
Yea
and
the
best
and
the
most
excellent
part
of
christendome
.
No
man
yet
thynketh
that
th
apostles
were
vtterly
and
all
together
infideles
.
For
they
beleued
the
thynges
that
were
wrytten
in
the
law
and
in
the
prophetes
,
albeit
they
had
not
yet
the
full
perfection
of
fayth
.
Fayth
was
in
them
and
it
was
not
in
them
.
Fayth
therfore
is
a
thynge
whych
alwayes
groweth
bygger
and
bygger
accordynge
to
the
parable
of
the
mustarde
sede
.
So
the
Apostles
were
not
vtterly
voyde
and
destitute
of
fayth
for
they
had
a
parte
of
it
.
For
it
is
wyth
fayth
as
it
is
wyth
a
man
that
is
sycke
and
begynneth
by
lytle
and
lytle
to
crepe
&
vp
waxe
stronge
.
The
lord
than
expresseth
and
declareth
to
hys
apostles
where
in
they
beleued
not
and
what
they
wanted
,
whyche
doubtles
was
that
they
perfytly
beleued
not
his
resurrection
.
For
albeit
they
beleued
all
the
rest
,
yet
in
thys
behalfe
they
remayned
infideles
.
For
happely
they
beleued
also
thys
that
God
wolde
be
mercyfull
vnto
them
,
but
yet
this
was
not
ynough
.
Christ
vpbraydeth
his
apostles
of
theyr
infidefitie
.
For
it
was
necessary
also
that
they
shulde
beleue
Christes
resurrection
.
Wherfore
he
vpbraydeth
them
of
theyr
infidelitie
sayenge
that
albeit
they
had
sene
altogether
yet
they
beleued
it
not
,
and
that
they
yet
wanted
thys
article
of
resurrection
.
What
it
is
to
beleue
the
resurrection
of
Christ
.
What
is
it
than
to
beleue
the
resurrection
of
Christ
whych
beareth
so
great
a
stroke
and
is
of
such
importaunce
that
the
disciples
were
called
infideles
and
mysbeleuynge
persones
for
the
defaute
of
it
?
Certes
,
to
beleue
the
resurrection
of
Christ
is
nothynge
els
than
to
beleue
we
haue
a
reconciler
before
God
whych
is
Christ
whych
maketh
vs
at
one
wyth
God
the
father
and
iustifyeth
vs
in
hys
syght
.
For
what
so
euer
is
in
man
of
hys
owne
nature
and
byrth
wythout
regeneration
is
but
synne
and
death
whereby
he
heapeth
vpon
hymselfe
gods
vengeaunce
.
Agayne
,
God
is
the
eternal
iustice
and
clerenes
,
whych
of
hys
nature
hateth
synne
.
Hereof
it
commeth
that
betwene
God
and
man
is
perpetuall
enmitie
neyther
can
they
be
frendes
or
agre
together
.
Christe
therfore
beynge
incarnate
dyd
bothe
translate
our
synnes
vpon
hymselfe
and
drowned
the
wrath
of
the
father
in
himselfe
to
reconcile
vs
to
his
father
.
Wythout
thys
fayth
we
be
the
chyldren
of
vengeaunce
,
we
can
do
no
good
worke
that
maye
be
acceptable
to
God
,
neyther
wyll
God
heare
our
prayers
.
For
thus
in
the
.xviij.
psalme
it
is
wrytten
.
They
cryed
and
ther
was
no
helper
,
to
the
Lorde
,
and
he
answered
them
not
.
Yea
the
moost
excellente
worke
wherby
we
thought
to
obtayne
grace
,
helpe
,
&
comforte
of
God
was
imputed
vnto
vs
for
synne
,
as
the
prophete
in
the
.cix.
psalme
sayth
:
Oratio
eius
in
peccatum
fiat
.
Be
hys
prayer
counted
for
synne
,
for
surely
we
can
not
wyth
al
our
powers
of
our
owne
nature
pacifie
god
.
We
neded
therfore
Christe
to
be
mediatour
for
vs
to
the
father
,
and
to
make
vs
at
one
wyth
hym
,
and
finally
to
obtayne
what
so
euer
is
necessary
for
vs
.
By
the
same
Christ
it
behoueth
vs
to
aske
of
God
what
so
euer
thynge
we
nede
,
Ioh.
xvi
as
Christ
hymselfe
enstructeth
vs
sayenge
:
What
so
euer
ye
aske
the
father
in
my
name
it
shal
be
done
vnto
you
.
What
soeuer
we
demaunde
of
God
,
surely
by
thys
Christ
(
which
hath
satisfied
for
our
synnes
)
we
must
obteyne
and
get
it
.
For
Christ
is
he
whych
layeth
a
garison
about
vs
,
☜
he
is
the
defence
and
bukler
vnder
whome
we
be
hydden
,
euen
as
the
chekens
be
nouryshed
and
hydde
vnder
the
wynges
of
the
henne
.
By
him
only
our
prayer
is
allowed
before
God
.
By
hym
onely
we
be
herde
and
get
the
fauoure
&
grace
of
the
father
.
Thys
is
now
to
beleue
vpon
Christes
resurrection
yf
as
it
is
recited
we
beleue
that
Christ
hath
borne
vpon
hym
aswell
our
synnes
as
the
synnes
of
the
hole
worlde
&
hath
drowned
in
hymselfe
the
one
and
the
other
and
also
they
re
of
the
father
wherby
we
be
reconciled
to
God
and
made
ryghtuouse
before
hym
.
Now
ye
se
your selues
howe
fewe
christian
men
and
wemen
there
be
whych
haue
thys
fayth
wherby
all
men
be
delyuered
from
theyr
synnes
and
be
made
ryghtuouse
.
All
outwarde
christen
men
beleue
not
in
the
resurrection
.
For
they
beleue
not
in
the
resurrection
of
Christe
,
that
theyr
synnes
be
taken
awaye
also
by
Christe
,
but
go
about
to
be
iustifyed
by
theyr
owne
workes
.
Thys
man
entreth
into
the
cloyster
&
is
made
a
monke
or
freer
,
she
a
nonne
some
one
thynge
,
some
another
,
that
they
may
be
delyuered
from
theyr
synnes
,
and
yet
they
saye
they
beleue
in
the
resurrection
of
Christe
,
where
theyr
workes
do
shew
cleane
contrary
.
Wherfore
thys
article
haue
the
holy
fathers
preached
and
inculked
specially
before
other
.
For
thus
saynt
Paule
in
the
.xv.
chapter
of
hys
fyrste
epistle
to
the
Corinthi
.
sayeth
.
Yf
Christ
hath
not
rysen
from
death
to
lyfe
than
vayne
is
our
preachynge
,
vayne
also
is
your
fayth
,
And
a
lytle
after
.
Yf
Christ
haue
not
rysen
vayne
is
youre
fayth
,
ye
be
yet
in
your
sines
.
What
maner
consequens
is
thys
?
how
do
thys
folowe
?
Thus
truly
,
yf
Christe
rose
not
from
death
to
lyfe
,
it
foloweth
,
that
synne
&
death
dyd
swalowe
hym
vp
and
kylled
hym
.
After
that
we
could
not
ryd
our selues
out
of
our
synnes
,
Iesus
Christ
toke
them
vpon
hym
to
treade
vnder
hys
fete
death
and
hell
,
and
to
be
made
Lorde
ouer
them
.
Now
yf
he
rose
not
agayne
,
than
surely
he
ouercame
not
synne
,
but
was
ouercome
of
synne
.
And
yf
he
rose
not
agayne
,
he
redemed
vs
not
,
and
so
we
be
yet
in
our
synnes
.
Furthermore
in
the
tenth
to
the
Romaynes
he
sayeth
thus
.
Yf
thou
confessest
wyth
thy
mouth
Iesus
to
be
the
Lorde
,
and
beleuest
in
thy
harte
,
that
God
hath
raysed
hym
from
death
,
☞
thou
shalt
be
saued
.
Herevnto
agreeth
all
scripture
both
olde
and
newe
.
But
it
is
not
yet
sufficient
to
beleue
the
resurrection
of
Christ
.
For
al
wicked
persones
beleue
thys
,
yea
Satan
doubteth
not
but
that
God
suffered
&
rose
agayne
.
☞
But
we
must
also
beleue
the
summe
of
the
resurrection
and
also
what
frute
and
profyte
we
haue
taken
therby
,
that
is
to
saye
,
pardon
of
our
gylt
and
as
it
were
a
gayle
delyuerey
of
all
our
synnes
that
Christe
passed
thorough
death
and
by
it
ouercame
synne
&
death
,
yea
and
what
so
euer
coulde
hurt
vs
he
trode
vnder
his
fote
and
is
constitute
and
made
at
the
ryght
hande
of
the
father
in
heauen
the
myghty
Lorde
ouer
syn
,
Satan
,
death
,
hell
,
and
what
soeuer
hurteth
vs
and
that
all
these
thynges
be
done
for
our
sake
whyche
thynge
the
wycked
persons
beleue
not
.
Ye
se
than
(
my
frendes
)
how
much
is
layde
in
thys
artycle
of
resurrection
so
that
we
may
better
wante
all
the
reste
than
thys
one
article
.
For
what
were
it
to
beleue
all
the
artycles
,
as
that
God
was
borne
of
the
virgine
Mary
,
that
he
dyed
and
was
buryed
:
yf
thou
doest
not
also
beleue
that
he
rose
agayne
?
Abac.
i.
And
thys
God
meaneth
in
Abacuc
where
he
sayeth
:
I
shall
worke
a
worke
in
you
whych
no
man
shall
beleue
whan
it
shal
be
tolde
.
And
thys
is
the
cause
why
Paule
in
al
hys
epistles
handleth
no
worke
or
myracle
of
Christ
so
diligently
,
as
he
doth
the
resurrection
of
Christ
.
Yea
he
letteth
passe
all
the
workes
and
myracles
of
Christ
,
and
chefly
teacheth
vs
the
frute
of
it
,
so
that
none
of
th
apostles
hath
so
paynted
Christ
vnto
vs
as
Paule
.
Actu
.
ix
Wherfore
not
wythout
cause
Christ
sayd
to
Ananias
:
Thys
is
my
vessell
of
election
to
beare
my
name
before
the
Hethen
people
,
and
kinges
and
the
chyldren
of
Israell
.
It
foloweth
in
the
texte
:
Go
ye
into
the
hole
worlde
,
and
preach
the
Gospell
to
euery
creature
.
What
shall
they
preach
?
none
other
thynge
,
but
that
Christe
is
rysen
from
death
,
and
that
he
hathe
vaynquished
and
taken
awaye
synne
and
all
mysery
,
What
is
gospel
.
he
that
beleueth
thys
,
is
saued
.
For
the
gospel
(
which
in
the
Greke
soundeth
a
glad
tydynges
)
is
nothyng
els
,
but
a
preachynge
or
shewynge
of
Christes
resurrection
,
he
that
gyueth
fayth
vnto
it
is
saufe
,
he
that
doth
not
,
is
lost
.
Fayth
constrayneth
no
man
.
And
here
consyder
me
the
nature
of
fayth
.
Fayth
constrayneth
none
to
the
gospell
,
but
leaueth
euery
man
to
hys
owne
lybertie
and
choise
He
that
beleueth
,
maye
frely
beleue
,
he
that
commeth
let
hym
come
,
he
that
wyl
not
,
chose
hym
.
And
here
agayne
ye
shall
marke
that
the
Romysh
byshop
erreth
and
doth
nought
,
in
that
he
goeth
about
by
violence
to
drawe
men
to
the
christen
fayth
.
For
besydes
the
preachynge
of
the
Gospel
,
Christe
gaue
nothynge
in
commission
vnto
hys
disciples
.
So
they
preached
it
accordyngly
to
theyr
commission
&
lefte
it
in
mens
free
lybertie
to
come
to
it
or
not
.
They
sayd
not
,
☞
eyther
beleue
it
or
I
wyl
kyll
the.
So
ye
se
the
infidels
as
turkes
,
sarasens
,
&
Iues
ought
not
violently
to
be
drawen
to
our
fayth
,
but
louyngly
rather
inuited
and
allured
.
But
here
is
a
doubte
,
how
thys
texte
ought
to
be
vnderstande
(
go
into
al
the
world
)
syth
the
Apostles
neuer
passed
through
out
all
the
worlde
.
For
none
of
the
apostles
came
so
farre
as
to
vs
.
Furthermore
there
be
many
Ilandes
founde
out
now
in
our
tyme
whych
be
inhabited
with
people
to
whome
gods
worde
was
neuer
preached
,
where
as
yet
the
scripture
confirmeth
,
Ps.
viij
sayenge
:
In
omnem
terram
exiuit
sonus
eorum
,
that
is
,
theyr
sounde
went
forth
into
all
the
worlde
.
I
saye
theyr
preachynge
wente
out
into
al
landes
although
it
be
not
yet
come
into
the
hole
worlde
.
And
thys
commynge
out
is
begonne
,
albeit
it
be
not
yet
fynished
and
ended
,
but
it
spredeth
continually
more
and
more
and
shal
do
tyl
the
last
daye
.
And
it
is
wyth
thys
commyssion
or
ambassadie
of
preachynge
as
it
is
wyth
a
stone
,
whan
it
is
cast
into
the
water
,
for
it
maketh
waues
about
it
,
&
one
waue
dryueth
forth
another
,
tyll
they
come
to
the
shoore
,
&
albeit
there
be
in
the
myddes
a
great
caulme
,
yet
the
waues
cease
not
,
but
go
continually
forth
.
Euen
so
it
is
wyth
the
preachynge
of
the
gospell
,
it
began
by
th
apostles
,
and
it
styll
goeth
forth
,
and
by
preachers
it
spreadeth
further
and
further
,
it
suffreth
in
the
worlde
persecution
and
chasynge
awaye
,
yet
it
is
alwayes
opened
more
&
more
to
suche
as
herde
not
of
it
before
,
though
in
the
mydde
iourney
it
be
dryuen
downe
and
be
made
starke
herisie
.
Or
it
may
be
lykened
to
an
ambassage
that
one
sendeth
out
,
as
yf
oure
soueraygne
lorde
the
kynge
of
Englande
shulde
sende
hys
ambassadours
into
Fraunce
,
or
Spayne
,
we
saye
that
an
ambassadie
is
gone
forth
from
our
kynge
thyther
,
all
be
it
the
ambassadours
be
not
in
dede
as
yet
come
thyther
.
It
foloweth
in
the
text
.
He
that
beleueth
and
is
baptised
shal
be
saued
.
Sygnes
ioyned
to
the
worde
.
Here
ye
shal
note
that
god
doth
hange
an
outward
sygne
to
hys
worde
whych
signe
maketh
hys
worde
to
be
the
stronger
vnto
vs
,
so
that
it
confirmeth
our
hartes
&
maketh
vs
not
to
doubt
therof
.
Thus
God
dyd
set
the
rayne
bowe
for
a
signe
to
Noye
to
assure
hym
he
wolde
nomore
destroy
the
worlde
wyth
floudes
.
So
that
thys
rayne
bow
is
as
it
were
a
seale
or
suretye
both
to
Noye
and
to
al
vs
none
otherwyse
than
a
seale
is
put
to
wrytynges
to
make
them
sure
.
And
lyke
as
princes
and
noble
men
be
knowen
by
theyr
colours
,
badges
,
and
armes
:
euen
so
dealeth
god
wyth
vs
and
hath
stablished
his
wordes
as
wyth
a
seale
that
we
shuld
nothynge
doubt
He
gaue
to
Abraham
circumcision
for
a
signe
of
Christes
commynge
that
shulde
blesse
the
worlde
.
Ge.
xvij
Lykewyse
hath
he
done
here
by
puttynge
to
this
promise
of
saluation
an
outwarde
sygne
,
I
meane
baptisme
For
baptisme
is
as
it
were
a
watchword
to
put
god
in
remembraunce
of
hys
promyse
,
which
yf
it
can
be
had
,
Austine
.
ought
in
any
wyse
to
be
taken
(
as
saynt
Austine
sayeth
)
and
not
to
be
despysed
.
But
yf
it
can
not
be
had
,
or
yf
it
be
denyed
a
man
,
yet
he
shall
not
be
damned
so
that
he
beleueth
the
Gospell
.
For
where
the
Gospel
is
,
there
is
baptisme
and
al
that
pertayneth
to
christianitie
.
And
therfore
the
Lorde
sayeth
.
He
that
beleueth
not
shal
be
damned
.
He
sayeth
not
,
he
that
is
not
baptised
.
For
baptisme
wythout
fayth
is
nothynge
worth
,
but
it
is
lyke
to
a
paper
that
hathe
a
seale
hangynge
to
it
and
hath
no
wrytynge
in
it
.
Wherfore
they
that
haue
sygnes
(
whych
we
call
sacramentes
)
wythout
fayth
,
they
haue
seales
without
wrytynges
.
Furthermore
ye
se
here
(
good
people
)
what
is
th
office
of
such
as
wolbe
called
Christes
apostles
,
that
is
to
wyte
,
to
go
into
the
world
&
preach
Christes
Gospel
.
And
so
here
ye
may
iudge
whether
the
byshop
of
Rome
with
his
galant
prelates
which
ryde
lyke
princes
vpon
theyr
moyles
&
neuer
preach
one
worde
but
rather
stoppe
the
mouthes
of
true
preachers
,
ought
to
be
called
Apostolyke
persons
or
no.
It
foloweth
in
the
texte
.
And
these
tokens
shall
folowe
them
that
beleue
.
In
my
name
they
shal
cast
out
deuels
,
they
shal
speke
wyth
newe
tonges
,
they
shal
dryue
awaye
serpentes
.
And
yf
they
drynke
any
deadly
thynge
,
it
shall
not
hurte
them
.
They
shall
laye
theyr
handes
on
the
sycke
,
and
they
shall
recouer
.
My
frendes
how
shal
we
verefy
thys
texte
,
that
he
that
beleueth
shal
haue
power
to
worke
all
these
sygnes
?
for
the
Lorde
sayth
that
these
tokens
shal
folowe
the
beleuers
.
Moreouer
it
is
certaynly
knowen
vnto
vs
that
not
all
the
Apostles
wrought
them
.
For
it
is
recorded
of
none
to
haue
dronken
poyson
but
of
Ihon
the
Euangelist
.
Furthermore
yf
thys
sayenge
of
Christ
must
nedes
stande
,
few
shal
be
saued
for
very
fewe
of
the
sayntes
haue
done
al
these
.
Some
therfore
to
auoyde
thys
inconuenience
do
expounde
these
sygnes
mystically
,
A
mystical
interpretacion
.
sayenge
that
they
do
speake
wyth
new
tonges
whych
where
as
before
they
taught
deuelysh
doctrines
,
nowe
they
confesse
Christ
and
so
they
be
new
men
.
By
takynge
awaye
of
serpentes
they
vnderstande
the
destroyenge
of
pestiferouse
doctrines
,
heresies
and
sectes
.
By
drynkynge
of
poyson
wythout
hurte
,
they
vnderstande
that
the
readyng
or
hearyng
of
false
doctrines
shal
not
hurte
them
.
By
healynge
and
curynge
of
sycke
persons
they
vnderstande
the
healynge
of
the
soule
.
Albeit
thys
interpretation
is
honest
and
a
mater
of
trouth
that
such
as
beleue
shall
worke
these
feates
,
yet
it
is
not
the
ryght
sense
and
meanynge
of
thys
text
.
This
than
is
the
meanynge
.
Where
a
christian
man
hath
fayth
,
he
shall
haue
power
to
worke
these
sygnes
and
they
shal
folow
hym
,
as
Christ
hymselfe
sayeth
in
an
other
place
:
Io.
xiiij
.
Verely
verely
I
saye
vnto
you
,
he
that
beleueth
in
me
the
workes
that
I
do
he
shal
do
,
yea
and
he
shal
do
greater
then
they
be
.
For
the
christen
man
hath
the
same
power
wyth
Christe
,
Christ
is
a
communitie
,
he
is
sette
in
the
same
goodes
wyth
Christ
.
Furthermore
Christ
gaue
them
power
agaynst
wycked
spirites
to
cast
them
out
&
to
heale
al
maner
of
syckenesses
as
it
is
redde
in
the
tenth
of
Matheu
.
Also
in
the
.xix.
psalme
ye
rede
:
Thou
shalt
walke
vpon
Lions
and
Dragons
.
Wherfore
where
a
christen
man
is
,
the
power
to
worke
these
sygnes
&
myracles
is
not
taken
awaye
,
as
by
many
exemples
it
hath
ben
proued
.
But
no
man
ought
to
do
them
,
onles
it
be
necessarie
and
the
case
requyre
it
.
For
the
Apostles
themselues
wrought
not
these
myracles
but
only
to
the
testification
of
gods
worde
that
so
by
myracles
the
Gospell
myght
be
confirmed
,
as
the
texte
sayeth
.
They
went
and
preached
euery
where
,
the
Lorde
workynge
wyth
them
and
confirmynge
the
worde
wyth
myracles
folowynge
.
But
nowe
after
that
the
Gospell
is
spred
abrode
and
opened
to
the
hole
world
,
myracles
be
not
necessary
as
they
were
in
the
Apostles
tyme
.
It
foloweth
:
whan
the
Lorde
had
spoken
vnto
them
,
he
was
receyued
into
heauen
.
That
is
to
saye
,
he
went
vp
to
begyn
hys
spirituall
and
heauenly
kyngdome
,
and
drewe
wyth
hym
oure
hopes
into
heuen
that
thyther
,
whether
we
sawe
him
ascende
we
shulde
also
folowe
.
And
he
sytteth
on
the
ryght
hande
of
God
.
Thys
is
a
maner
or
fygure
of
speakynge
and
it
sygnifyeth
,
he
is
God
,
egall
and
of
lyke
power
wyth
the
father
.
And
as
the
prophete
sayeth
,
he
ascended
vp
on
hygh
&
hath
led
captiuitie
a
prisoner
.
So
that
nowe
,
we
be
no
longer
in
thraldome
,
for
Christ
hath
caryed
it
awaye
wyth
hym
and
made
vs
the
chyldren
of
hys
father
to
lyue
eternally
wyth
hym
in
heauen
.
To
whome
be
glorye
for
euer
and
euer
.
Amen
.
The
Epistle
on
the
sonday
after
the
Ascension
daye
.
The
.i.
Epistle
of
Peter
the
.iiij.
chap.
Th
argument
.
☞
An
exhortacion
to
do
good
workes
according
to
th
exemple
of
Christ
.
MOost
deare
beloued
brethren
.
Be
ye
therfore
sober
,
and
watch
vnto
prayer
.
But
aboue
all
thinges
haue
feruent
loue
amonge
your selues
.
For
loue
shall
couer
the
multitude
of
synnes
.
Be
ye
herberous
one
to
another
,
wythout
grudgynge
.
As
euery
man
hath
receyued
the
gyfte
,
euen
so
minister
the
same
one
to
another
,
as
good
ministers
of
the
manyfolde
grace
of
God
.
Yf
any
man
minister
,
let
hym
do
it
as
of
the
abilitie
whych
god
ministreth
vnto
hym
,
that
god
in
all
thynges
maye
be
glorifyed
thorow
Iesus
Christ
.
GOod
brethren
and
systers
in
our
sauiour
Christ
the
lection
of
the
epistle
of
thys
daye
redde
in
the
church
is
taken
forth
of
the
.iiij.
chapter
of
the
fyrste
epistle
of
the
Apostle
&
messanger
of
Christ
S.
Peter
.
Ye
shall
therfore
vnderstande
that
forasmuch
as
thys
holy
man
S.
Peter
had
now
in
the
chapters
goynge
before
thys
place
sufficiently
taught
the
Iues
and
others
whome
he
wrote
thys
epistle
vnto
,
The
occasion
of
thys
epistle
.
of
the
fayth
and
iustification
whych
commeth
by
Christe
,
he
doth
now
in
the
chapters
folowynge
monysh
them
of
good
workes
,
☜
accordynge
to
the
maner
of
syncere
and
pure
preachers
,
whych
before
they
gyue
any
preceptes
of
good
maners
,
woll
fyrst
intreate
of
the
causes
of
new
lyfe
.
Wherfore
thys
present
lesson
is
nothynge
but
an
exhortation
to
good
workes
after
the
exemple
of
Christe
.
Thus
than
he
sayeth
:
Be
ye
therfore
sobre
and
watch
vnto
prayer
.
Thys
texte
contayneth
a
generall
exhortacion
to
all
such
thynges
as
become
christen
men
to
do
in
this
lyfe
.
Sobrenes
and
modestie
.
For
modesty
and
sobrenes
be
not
so
greatly
good
workes
,
as
they
be
the
selfe
rules
wherby
al
good
woorkes
be
tempered
.
Ye
shall
therfore
vnderstand
here
by
modestie
and
sobrenesse
fyrst
those
ciuile
vertues
whych
haue
contrary
vyces
,
arrogancye
and
pryde
.
In
lyke
wyse
doth
also
Paule
vnderstande
them
in
the
.xij.
to
the
Romaynes
where
he
wryteth
.
I
saye
vnto
you
by
the
grace
whych
is
gyuen
me
to
euery
one
of
you
,
that
none
thynke
proudly
of
hymself
aboue
that
it
becommeth
hym
to
thynke
but
lette
hym
so
thynke
that
he
be
demure
and
sobre
euen
as
God
hath
bestowed
to
euerye
one
the
measure
of
fayth
.
Seconde
,
ye
shal
vnderstande
by
modestye
and
sobrenes
here
,
also
the
soundnes
of
mynde
so
that
ye
thynke
modestly
&
soberly
of
gods
worde
,
lest
through
your
owne
ymaginations
and
good
intencions
ye
go
awaye
from
the
true
vnderstandyng
of
gods
worde
,
or
suffer
your selues
to
be
plucked
away
wyth
any
maner
wynde
of
new
doctrine
.
Now
whan
we
be
modest
and
sober
aswell
in
lyfe
as
in
doctrine
it
foloweth
consequently
that
we
muste
nedes
watch
and
gyue
our selues
to
prayer
.
It
foloweth
.
But
afore
all
haue
feruent
loue
amonges
youre selues
,
for
loue
shal
couer
the
multitude
of
synnes
.
As
though
saynt
Peter
shuld
saye
.
It
may
happen
peraduenture
that
a
man
may
fayne
wyth
hymselfe
that
he
is
sober
,
Charite
modest
,
and
busye
in
prayer
.
Therfore
before
al
thynges
se
ye
haue
charitie
without
whych
,
youre
demurenes
,
youre
sobernes
,
your
prayer
maye
be
but
fayned
and
cloked
workes
,
with
out
whych
charitie
also
they
be
nothynge
worth
nor
yet
thankfull
to
God
accordynge
to
the
sayenge
of
Christ
.
Math.
v
Whan
thou
shalte
offer
thy
offerynge
at
the
aulter
and
remembrest
,
that
thy
brother
haue
ought
agaynst
the
,
leaue
there
thy
offeryng
,
and
go
and
be
at
one
wyth
thy
brother
first
,
and
then
come
and
offre
thy
oblation
.
Doubtles
(
my
brethren
)
charitie
is
to
be
preferred
before
all
other
workes
for
wythout
it
none
of
all
oure
other
workes
can
please
God
as
Christ
hymselfe
wytnesseth
Math.
v.
And
also
the
prophete
Esay
in
the
fyrst
chapter
.
Thou
shalt
nomore
offer
to
me
sacrifice
and
so
forth
,
but
learne
to
do
ryghte
,
helpe
the
nedye
.
&c.
Vehement
charitie
.
And
saint
Peter
wyl
that
our
charitie
be
vehement
or
feruent
,
not
colde
and
negligent
such
as
theyrs
is
,
whych
wyth
theyr
mouth
make
as
though
they
loue
a
man
,
but
wyth
theyr
harte
they
hate
hym
as
euel
as
a
tode
.
And
he
addeth
the
cause
,
☜
for
loue
or
charitie
couereth
the
multitude
of
synnes
.
Thys
sentence
is
taken
forth
of
the
x.
chapter
of
the
prouerbes
.
For
the
moost
proper
office
of
charitie
is
to
hyde
the
infirmities
of
the
neghboure
.
Furthermore
hospitalitie
and
harbourynge
wythout
murmurynge
or
grudgynge
is
also
one
of
the
effectes
of
charitie
.
It
foloweth
in
the
texte
.
As
euery
man
hath
receyued
the
gyfte
,
euen
so
minister
the
same
one
to
another
as
good
dispensours
or
stewardes
of
the
manyfold
grace
of
god
.
Here
good
people
,
the
Apostle
Peter
exhorteth
euery
man
particularlye
to
do
hys
office
in
hys
callynge
.
He
that
is
a
preacher
of
gods
worde
,
oughte
to
be
content
wyth
hys
gyfte
and
to
execute
his
dutie
in
hys
vocation
,
that
is
to
wyt
,
he
ought
to
preach
not
hys
owne
dreames
,
but
the
sermons
and
wordes
of
God
,
and
so
of
all
other
offices
in
Christes
congregation
,
whych
yf
they
were
done
accordynge
to
S.
Peters
aduyse
here
,
we
shuld
both
haue
gods
word
more
purely
set
forth
,
and
also
the
churche
in
better
vnitie
and
concorde
.
Then
accordyng
to
euery
mans
gyfte
,
and
(
as
Paule
sayeth
)
euen
as
God
hath
allotted
euerye
man
accordynge
to
the
measure
of
hys
fayth
,
Ro.
xij
.
so
let
hym
serue
in
hys
callynge
.
As
good
stewardes
or
dispensours
let
them
behaue
themselues
in
executynge
theyr
office
.
Good
stewardes
.
I
praye
you
is
not
he
a
foolysh
stewarde
whych
of
other
mens
goodes
wold
glorie
and
take
a
pryde
,
☞
where
he
is
but
onely
the
stewarde
and
not
the
owner
of
them
?
Nowe
they
be
good
stewardes
whyche
be
faythfull
and
prudente
,
whych
knowe
what
,
how
,
to
whome
and
what
tyme
they
oughte
to
preache
and
laye
out
the
treasure
of
gods
worde
,
the
treasure
I
saye
of
the
manyfolde
grace
of
God
accordynge
to
the
sundry
and
manyfold
gyftes
.
He
that
speaketh
let
hym
speake
the
sermons
and
wordes
of
almyghtye
God
,
let
hym
not
preach
hys
owne
gloses
,
hys
owne
inuencions
hys
owne
dreames
and
fansies
.
And
to
what
so
euer
ministracion
he
be
called
and
appointed
in
the
church
,
Ex
virtute
.
let
hym
do
it
(
sayeth
saint
Peter
)
as
of
the
vertue
,
power
,
and
abilitie
whyche
God
ministreth
vnto
hym
,
and
not
as
though
he
were
able
by
hys
owne
wyt
&
prudence
to
execute
hys
ministerie
.
It
foloweth
.
That
God
in
all
thynges
maye
be
glorifyed
thorow
Iesus
Christ
.
Here
saynt
Peter
declareth
the
principall
ende
of
all
our
gyftes
offices
and
good
workes
,
whych
is
that
by
them
shulde
ryse
contentions
,
stryfes
,
debates
,
and
discordes
.
Howe
god
is
glorified
by
our
gyftes
and
workes
Nowe
God
is
glorifyed
by
oure
gyftes
,
offices
,
duties
,
and
workes
,
when
we
so
vse
them
that
the
congregacion
may
take
profyte
&
edificacion
therby
,
and
may
take
occasion
by
the
good
distribution
of
the
same
to
glorifye
God
by
Iesus
Christe
.
For
oure
Sauiour
Christe
Iesus
ascendynge
vp
to
heuen
distributed
and
gaue
gyftes
vnto
men
as
the
prophete
sayeth
.
Ps.
lxvij
To
whome
be
all
glorie
,
al
prayse
,
all
imperie
and
dominion
aswel
to
saue
as
to
rule
and
gouerne
hys
faythful
ones
,
together
wyth
the
father
and
the
holy
goost
for
euer
and
euer
AMEN
.
The
Gospell
on
the
sondaye
after
the
Ascension
daye
.
The
.xv.
chapter
of
Ihon.
Th
argument
.
☞
The
holy
goost
is
promysed
to
be
sente
by
Christ
to
hys
Apostles
.
IEsus
sayd
vnto
hys
disciples
.
But
whan
the
comforter
is
come
whom
I
wyll
sende
vnto
you
from
the
father
(
euen
the
spirite
of
trouth
,
whych
procedeth
of
the
father
)
he
shall
testifye
of
me
.
And
ye
shall
beare
wytnesse
also
,
bycause
ye
haue
ben
with
me
from
the
begynnynge
.
These
thynges
haue
I
sayd
vnto
you
bycause
ye
shulde
not
be
offended
.
They
shall
excommunicate
you
:
yea
the
tyme
shall
come
,
that
whosoeuer
kylleth
you
,
wyl
thinke
that
he
doth
god
seruice
.
And
such
thinges
wyl
they
do
vnto
you
,
bycause
they
haue
not
knowen
the
father
neyther
yet
me
.
But
these
thynges
haue
I
told
you
that
whan
the
tyme
is
come
,
ye
may
remember
them
that
I
tolde
you
.
FOr
asmuch
as
our
Lorde
Christ
in
his
maundie
(
good
people
)
wyth
many
promyses
had
bequethed
and
deputed
the
holy
goost
to
his
Apostles
,
Paracletus
.
he
doth
now
at
last
name
hym
more
playnly
wyth
hys
proper
name
of
office
,
declarynge
therby
what
profyte
and
commoditie
he
shall
brynge
to
the
worlde
.
He
sayeth
:
whan
the
comforter
is
come
.
Thys
propre
and
true
name
he
gyueth
the
holy
goost
callyng
hym
paracletum
,
that
is
saye
a
comforter
.
For
who
els
certifyeth
our
conscience
,
Ro.
viij
.
that
we
shulde
beleue
that
by
Christ
we
be
the
chyldren
of
God
and
crye
Abba
father
,
but
thys
only
comforter
?
I
praye
you
,
who
maketh
vs
both
desyrefull
and
also
hardy
to
confesse
thys
fayth
?
Who
comforteth
vs
in
all
such
mysfortune
and
afflictions
as
we
suffre
in
thys
worlde
for
thys
confessions
sake
?
Surely
the
same
selfe
good
spirite
,
whych
procedeth
from
the
father
doth
al
thys
,
thys
is
hys
feate
and
offyce
.
For
th
obteynynge
of
whych
spirite
,
the
prophet
Dauid
so
busely
prayeth
in
the
.l.
psalme
.
But
ye
maye
more
lyuely
beholde
the
nature
and
workynge
of
thys
holy
goost
or
spiryte
in
the
apostles
,
whyche
before
the
commynge
of
the
holy
goost
,
in
tribulation
fledde
from
the
Lorde
and
vtterly
denyed
hym
.
For
they
hyd
themselues
in
corners
,
some
here
some
there
.
But
whan
thys
spirite
,
thys
comfortour
was
ones
confirmed
in
them
:
then
they
confessed
Christ
frely
and
hys
resurrection
in
so
much
that
they
also
toke
pleasure
and
delyte
in
the
crosse
or
affliction
that
was
layde
vpon
them
as
appeareth
playnly
in
the
Actes
.
Act.
v.
Now
thys
comforter
,
The
spirite
of
truth
.
bycause
by
the
vertue
of
hys
offyce
he
maketh
men
trouthe
tellers
,
yea
and
comforteth
and
strengtheneth
the
faythfull
in
the
confession
of
the
trouth
,
by
the
vertue
also
of
hys
office
he
shall
testifie
of
Christ
.
So
ye
must
here
marke
that
the
holy
goost
ought
to
beare
wytnesse
of
Christ
.
But
what
shall
he
testifye
,
what
shall
he
teache
of
Christ
?
☜
Vndoubtedly
none
other
thyng
but
that
which
Christ
preached
and
taught
before
,
that
is
to
say
,
he
shall
make
them
whyche
before
coulde
not
perceyue
Christes
doctrine
,
now
to
vnderstande
it
,
by
wrytyng
the
gospel
in
theyr
hartes
.
A
mans
owne
wysedome
can
here
do
nothynge
,
it
muste
be
thys
holy
spirite
&
comforter
whych
must
do
the
dede
,
The
prophecie
of
Ieremye
.
euen
as
Ieremy
the
prophete
in
the
.xxxi.
chapter
sayeth
:
I
shal
plant
my
lawe
in
the
inwarde
partes
of
them
and
wryte
it
in
theyr
hartes
,
and
wyl
be
theyr
God
and
they
shall
be
my
people
.
And
from
thence
forth
shall
noman
teach
hys
neyghbour
or
his
brother
and
saye
:
know
the
Lorde
.
But
they
shall
all
knowe
me
from
the
lowest
to
the
hyghest
,
sayeth
the
Lorde
.
Of
all
these
thynges
it
is
gathered
manyfestly
that
wythout
the
holy
goost
we
neyther
can
know
the
truth
nor
beare
wytnes
vnto
Christ
Iesus
.
Seconde
,
ye
may
espye
here
(
good
people
)
verye
playnly
th
office
of
Apostles
or
Christes
messangers
That
is
to
wyt
,
that
they
ought
to
beare
wytnesse
of
Christ
.
☞
For
to
testifye
or
beare
wytnes
in
scripture
sygnifyeth
to
teach
and
speake
not
the
thynge
that
pleaseth
vs
but
the
thinge
that
almyghty
god
hath
commaunded
.
After
thys
sorte
is
Christ
named
in
the
psalme
a
faythfull
wytnes
in
heauen
.
Psalm.
lxxxviij
.
Esa.
lv
.
Also
Esay
the
prophete
speaketh
of
Christ
in
the
persone
of
the
father
.
I
haue
set
hym
for
a
wytnes
to
the
people
for
the
prince
and
mayster
of
the
gentyls
.
Wherfore
syth
the
recorde
and
wytnes
of
Christ
and
of
hys
apostles
ought
to
be
egall
and
agreable
togethers
:
surely
they
muste
haue
one
tenure
of
theyr
testimonies
,
and
furthermore
it
must
nedes
folowe
that
the
holy
goost
executed
his
testimonie
and
recorde
by
the
apostles
as
in
the
.x.
of
Mathew
it
appeareth
.
It
is
not
you
(
sayth
Christ
)
whyche
speake
,
but
the
spirite
of
my
father
whych
shall
speake
in
you
.
Where
be
nowe
these
felowes
whyche
here
tofore
haue
cryed
that
the
holy
goost
haue
reuelated
and
disclosed
to
th
apostles
and
fathers
certaine
secreter
and
hygher
thynges
whych
be
not
comprised
in
the
gospell
?
To
whome
wyll
ye
gyue
more
credence
?
To
Christe
or
to
these
vayne
tryflers
?
Christe
sayeth
that
the
holy
goost
shall
testifye
of
hym
to
the
worlde
and
shall
make
men
mete
and
apte
to
receceyue
his
gospel
and
shall
teach
none
other
thynge
than
that
whyche
he
hymselfe
hath
taught
.
But
these
tryflers
bable
that
the
holy
goost
ought
to
teach
some
thynge
of
more
excellencye
than
that
whych
is
comprysed
in
the
holy
gospell
.
Surely
I
wolde
thynke
it
moost
conuenient
that
we
shulde
obey
and
beleue
hym
to
whom
the
father
of
heauen
bare
wytnes
sayenge
:
math.
iij
Thys
is
my
welbeloued
sonne
in
whom
I
am
right
wel
pleased
heare
ye
hym
.
But
they
that
can
not
be
satisfied
wyth
Christes
doctrine
to
whome
not
only
th
apostles
but
also
the
holy
goost
hath
borne
wytnesse
,
let
them
at
theyr
parell
chose
them
other
doctrines
.
Certes
I
wyll
not
counsayle
you
lyke
owles
to
wander
in
darkenes
but
rather
to
fyxe
stedfastlye
youre
fete
in
the
lyght
.
Last
of
all
ye
shall
consyder
and
note
(
good
christen
brethren
and
systers
)
in
thys
gospell
,
that
the
word
and
institution
of
Christ
,
of
whych
the
spirite
&
the
apostles
do
testifye
,
can
in
no
wyse
b
gratefull
and
acceptable
to
the
worlde
.
For
those
that
wol
admyt
thys
worde
,
the
worlde
wolle
caste
them
out
of
al
honest
mens
company
(
as
they
call
honeste
men
)
they
woll
as
heretykes
dryue
them
out
of
theyr
churches
and
assembles
,
they
woll
excommunicate
them
,
they
woll
curse
them
wyth
boke
bell
and
candell
.
Yea
yf
they
may
wyth
all
kynde
of
punyshment
and
death
persecute
the
true
Apostles
and
messengers
of
Christ
they
wyll
thynke
to
do
a
hygh
seruice
to
God
,
&
that
theyr
zeale
hath
hyghly
serued
gods
wyl
.
But
what
sayeth
Christ
in
the
meane
season
?
Therfore
I
wyll
be
wyth
you
.
They
shal
so
handle
themselues
towardes
you
,
bycause
they
knowe
nother
me
nor
my
father
.
Here
ye
se
wyth
what
successe
and
fortune
in
thys
wycked
world
the
moost
precious
worde
of
the
gospell
wyth
the
imbrasers
therof
be
commonly
receyued
.
For
thou
mayst
not
loke
to
lyue
a
swete
an
ydle
and
a
delicate
lyfe
yf
thou
wolte
confesse
Christ
For
he
that
woll
lyue
after
a
godlye
sorte
(
as
sayeth
saynt
Paule
)
must
nedes
suffer
persecution
.
ij
.
tim
.
ij
And
in
an
other
place
he
sayeth
:
Gala.
ij
.
Yf
I
wolde
please
men
I
shulde
not
be
the
seruaunt
of
Christ
.
Wherfore
yf
persecution
shall
inuade
vs
for
confessynge
of
Christ
:
it
is
good
that
we
be
armed
wyth
goddes
worde
that
we
maye
knowe
how
persecution
hangeth
ouer
our
heades
by
the
proper
wyl
of
God
to
th
yntent
our
fayth
myght
thus
by
such
persecution
be
clarifyed
,
tryed
,
and
purged
.
For
yf
we
be
ful
certifyed
hereof
,
we
can
not
easely
be
offended
wyth
temptation
but
wyth
a
pacient
mynde
we
shall
suffer
all
the
wronge
that
the
world
for
Christes
cause
woll
put
vs
to
.
And
surely
thys
shal
be
a
comforte
vnto
vs
,
that
oure
persecuters
for
all
theyr
proude
bragges
and
vauntes
neyther
know
Christ
nor
his
father
.
Fynally
we
be
ryght
well
assured
that
the
trouble
and
affliction
of
thys
tyme
(
as
Paule
sayth
)
can
in
no
wyse
be
compared
wyth
the
glorye
to
come
that
shal
be
disclosed
vnto
vs
.
Ro.
viij
.
Wyth
thys
our
knowlege
comfortynge
our selues
we
shall
remayne
quyet
in
our
conscience
,
styll
awaytynge
wyth
stedfaste
hope
for
the
immortall
crowne
of
the
sayd
glorye
whyche
the
father
of
heauen
hath
prepared
for
vs
.
To
whom
wyth
the
sonne
&
holy
goost
be
al
glorye
and
prayse
for
euer
and
euer
.
AMEN
.
The
Epistle
on
wytsondaye
.
The
.ij.
chapter
of
the
actes
of
the
Apostles
.
☞
The
holy
goost
is
here
gyuen
accordynge
to
Christes
promyse
before
.
WHan
the
fyftye
dayes
were
come
to
an
ende
,
they
were
all
wyth
one
accorde
together
in
one
place
.
And
sodenly
ther
came
a
sounde
from
heauen
,
as
it
had
bene
the
commynge
of
a
myghty
wind
and
it
fylled
al
the
house
where
they
sate
.
And
there
appeared
vnto
them
clouen
tonges
,
lyke
as
they
had
ben
of
fyre
,
and
it
sat
vpon
ech
one
of
them
:
and
they
were
all
fylled
wyth
the
holy
goost
,
and
began
to
speake
wyth
other
tonges
,
euen
as
the
same
spirite
gaue
them
vtteraunce
.
There
were
dwellynge
at
Ierusalem
,
Iues
,
deuoute
men
,
out
of
euery
nation
of
them
that
are
vnder
heauen
.
When
thys
was
noysed
aboute
,
the
multitude
came
together
,
and
were
astonnyed
,
bycuase
that
euery
man
herde
them
speake
wyth
hys
owne
langage
.
They
wondered
al
and
marueled
,
saynge
amonge
themselues
:
behold
are
not
al
these
whych
speake
,
of
Galile
?
And
how
heare
we
euery
man
hys
owne
tonge
wherein
we
were
borne
?
Parthians
and
Medes
,
and
Elamytes
,
and
the
inhabyters
of
Mesopotamia
,
and
of
Iury
,
and
of
Capadocia
,
of
Ponthus
and
Asia
,
Phrygia
,
and
Pamphilia
,
of
Egypte
,
and
of
the
parties
of
Lybia
whych
is
besyde
Syren
,
and
straungers
of
Rome
,
Iues
and
Proselytes
,
Grekes
and
Arabians
:
we
haue
herde
them
speake
in
oure
owne
tonges
the
great
workes
of
God
.
CHrist
had
oftentymes
(
good
people
)
promysed
vnto
hys
disciples
the
holy
goost
to
confirme
them
in
the
true
doctrine
.
For
wythout
the
holy
goost
noman
can
ryghtly
eyther
vnderstande
or
certainly
beleue
the
worde
of
God
,
neyther
can
stycke
by
it
constantly
wythout
staggerynge
or
shrynkyng
from
it
.
It
is
the
holy
goost
doubtles
that
teacheth
al
thynges
and
that
putteth
men
in
mynde
of
gods
wyll
.
Io.
xiiij
And
therfore
Christ
sayeth
in
the
.x.
Chapter
of
Mathew
.
It
is
not
you
that
be
the
speakers
,
but
it
is
the
spirite
of
your
father
whych
speaketh
in
you
.
Wherfore
thys
often
promyse
of
sendynge
the
holy
goost
which
was
made
to
the
disciples
,
Christ
now
in
this
daye
of
Pentecost
perfourmeth
.
But
bycause
it
helpeth
lytle
to
know
that
the
disciples
receyued
the
holy
goost
,
onles
we
draw
thys
receyuyng
also
to
our
profyte
&
auauntage
,
therfore
it
were
good
to
know
the
causes
why
the
holy
goost
was
sent
.
Ye
shall
therfore
vnderstande
(
good
people
)
that
the
holy
gost
was
not
sent
to
th
apostles
nor
at
this
daye
is
sent
as
some
men
do
dreame
,
to
teache
a
dyuerse
or
straunge
doctrine
frome
Christes
doctrine
whych
Christ
either
taught
not
before
or
had
forgotten
to
teache
:
The
causes
why
the
holy
goost
is
sent
.
But
he
was
sente
and
is
sente
for
thre
causes
.
The
fyrst
is
that
he
shulde
teache
and
put
in
mynde
&
expounde
all
such
thynges
as
Christ
taught
And
of
thys
fynal
cause
and
offyce
of
the
holy
goost
our
Sauiour
Iesus
Christ
in
the
.xiiij.
and
.xv.
chapters
of
Ihon
very
copiously
and
at
length
speketh
.
The
seconde
cause
that
the
holy
goost
is
sente
,
is
to
confirme
,
strengthen
,
and
as
it
were
to
seale
vs
&
to
make
vs
full
assured
and
certayne
of
the
veritie
of
gods
worde
.
Of
thys
office
the
epistle
of
thys
day
maketh
mencion
,
whyle
it
declareth
that
the
holy
goost
sat
vpon
euery
of
them
and
fylled
them
,
whych
thynge
betokeneth
nothynge
els
,
but
that
the
holy
goost
confirmed
and
certifyed
the
myndes
of
the
Apostles
vpon
the
veritie
of
gods
word
,
Ephe.
i.
i.
cor.
i.
and
therfore
he
is
called
of
Paule
the
gage
and
the
ernest
.
The
thyrde
cause
that
the
holy
goost
is
sente
,
is
that
in
temptation
he
myght
comforte
vs
and
preserue
vs
from
desperacion
,
and
therfore
he
is
called
paracletus
that
is
to
say
a
comforter
.
Now
therfore
yf
ye
couete
to
knowe
,
who
&
what
the
holy
goost
is
whych
is
called
the
thyrde
persone
in
trinitie
,
consyder
wel
the
forsayd
offices
of
hym
,
and
ye
shal
ryghtly
answere
:
A
description
of
the
holy
goost
.
The
holy
goost
is
God
equall
wyth
the
father
and
sonne
,
whych
was
to
thys
intent
sent
of
them
both
,
that
he
shulde
more
clearly
expoune
the
diuine
wyll
of
the
father
whych
was
openly
publisshed
to
the
worlde
by
Christ
,
and
that
he
shulde
put
men
in
remembraunce
of
the
same
and
confirme
it
in
theyr
hartes
to
th
intent
they
myght
boldlye
confesse
it
.
But
let
vs
now
approche
to
the
texte
of
thys
present
lesson
.
Whan
the
daye
of
Pentecoste
.
Pentecost
.
That
is
to
saye
the
fyftye
daye
from
Ester
was
a
fulfyllyng
whych
was
one
of
thre
solemne
feastes
in
whych
all
the
Iues
were
wont
to
be
assembled
accordynge
to
the
lawe
of
Moses
in
Deuteromye
in
the
.xvi.
chapter
,
whych
feast
we
christen
men
do
obserue
wyth
an
other
lybertie
&
for
an
other
respecte
then
it
was
kept
of
the
Iues.
For
we
do
solemnize
&
kepe
thys
daye
onely
in
memorie
of
the
speciall
and
wonderfull
sendynge
of
the
holy
gooste
as
on
thys
daye
.
Whan
thys
feast
(
I
saye
)
of
the
Iewes
called
Pentecost
otherwyse
named
the
feast
of
wekes
was
in
the
complyshynge
and
doynge
,
the
Apostles
were
all
wyth
one
accorde
together
in
one
place
,
as
Christ
had
commaunded
them
before
to
do
,
Actu
.
ij
.
that
they
shuld
not
departe
from
Ierusalem
but
that
they
shuld
awayte
for
the
promyse
of
the
father
.
And
sodenly
there
came
a
sounde
from
heauen
,
as
it
had
been
the
comynge
of
a
myghtie
wynde
,
and
it
fylled
all
the
house
where
they
sate
.
My
frendes
thys
soden
commynge
of
the
holy
goost
doth
admonyshe
vs
of
the
maner
or
forme
of
hys
commynge
whych
is
not
humane
nor
chaunceth
after
mans
fashion
,
but
as
the
similitude
declareth
in
the
thyrd
chapter
of
Ihon.
The
spirite
or
wynde
bloweth
where
it
woll
,
and
thou
hearest
hys
voyce
,
but
thou
knowest
not
whence
it
cometh
nor
whether
it
goeth
.
Now
for
as
much
as
Christ
applyeth
thys
similitude
and
sayth
:
So
is
euery
one
that
is
borne
of
the
spirite
,
therfore
ye
must
also
vnderstand
here
,
that
the
holy
goost
in
dede
commeth
vnto
vs
,
but
how
or
after
what
sorte
it
passeth
mans
wyt
and
capacitie
whyche
neyther
can
comprehende
the
maner
of
hys
commynge
neyther
yet
the
qualitie
of
hys
accion
,
albeit
of
the
accion
&
presence
of
the
holy
goost
we
be
made
certayne
euen
as
we
may
be
certayne
of
the
blowynge
of
the
wynde
.
Finally
it
is
here
to
be
consydered
in
what
wyse
the
holy
goost
is
to
be
receyued
of
vs
.
☞
Surely
he
is
not
to
be
receyued
simpliciter
as
a
doue
that
muste
be
miraculously
sent
from
heauen
,
(
as
certayne
heretykes
at
thys
daye
do
thynke
)
neyther
is
he
to
be
taken
as
a
vertue
of
God
procedynge
from
the
father
and
from
the
sonne
(
as
Campanus
thynketh
)
neyther
yet
in
a
prescribed
and
diuised
forme
as
the
papistes
haue
prefixed
hym
before
all
theyr
counsaylles
were
they
neuer
so
contrary
to
gods
worde
,
but
he
is
to
be
receyued
as
very
god
of
the
selfe
same
essencie
and
godhed
wyth
the
father
and
sonne
.
It
foloweth
in
the
texte
:
And
there
appeared
vnto
them
clouen
tonges
lyke
as
they
had
bene
of
fyre
and
sat
vpon
ech
one
of
them
.
Here
(
good
people
)
ye
maye
learne
the
effectes
or
frutes
of
the
holy
goostes
comminge
,
for
he
commeth
not
in
vayne
but
maketh
dispertite
or
clouen
tonges
and
fyry
,
he
maketh
men
to
speake
wyth
other
tonges
,
that
is
to
saye
,
he
regendreth
them
,
he
createth
in
them
new
motions
,
he
assureth
them
of
the
word
that
they
heare
,
he
openeth
theyr
mouthes
and
maketh
them
boldly
and
wythout
feare
to
confesse
the
trouth
.
And
al
they
that
is
to
wyt
the
Apostles
that
were
assembled
together
for
thys
purpose
were
forthwyth
and
sodenly
al
at
ones
replete
and
fylled
with
the
holy
goost
in
such
straunge
sorte
that
by
and
by
they
beganne
to
speake
wyth
sondry
and
newe
tonges
,
Dyuerse
tonges
.
not
wyth
olde
tonges
and
such
as
the
tonge
of
Moses
the
lawspeaker
is
discribed
to
be
that
is
to
wyt
harde
and
vnpleasaunt
,
as
it
is
wrytten
in
the
fourth
chapter
of
Exodus
.
And
here
maye
ye
note
the
dyuersitie
and
difference
of
the
lawe
and
gospel
.
Moses
tonge
was
sengle
and
but
one
,
☞
for
one
certayne
people
.
But
the
tonges
of
the
gospell
be
soundry
,
whereby
is
sygnifyed
the
lybertie
of
the
gospel
.
They
spake
therfore
wyth
sundry
tonges
euen
as
the
spirite
gaue
them
vtteraunce
.
The
holy
goost
gaue
not
all
to
all
,
Ro.
xij
.
i.
cor.
xi
.
but
(
as
Paule
sayth
)
accordynge
to
the
measure
of
fayth
as
it
semeth
good
vnto
hym
.
It
foloweth
in
the
texte
.
There
were
dwellynge
at
Ierusalem
Iewes
deuoute
men
out
of
euery
nation
of
them
that
are
vnder
the
heauen
and
so
forth
.
Here
be
contayned
the
commune
and
vulgare
effectes
whych
be
wont
to
folowe
the
workes
of
the
holy
goost
.
These
effectes
be
stoynynge
&
wonderyng
,
and
they
declare
vnto
vs
the
power
of
the
holy
gooste
in
them
whych
were
moued
wyth
the
workes
of
the
holy
goost
.
For
the
reste
of
people
were
rather
more
and
more
offended
with
the
workes
of
the
holy
gooste
than
kyndled
to
imbrace
them
.
They
sayd
then
,
how
happeneth
thys
that
we
heare
euerye
one
in
hys
owne
tonge
whych
be
of
sundry
nations
,
speake
the
great
wonders
and
hygh
workes
of
God
,
Magnalia
Dei
.
that
is
to
saye
,
the
thynges
that
God
hath
wrought
in
hys
Christe
.
For
to
thys
intent
surely
was
the
holy
goost
come
euen
to
expounde
and
declare
Christ
to
the
disciples
,
and
no
doubt
he
exhorted
them
frely
and
boldlye
to
preache
hym
vnto
the
hole
worlde
,
whych
thynge
afterwarde
they
manfully
executed
,
as
the
sermon
of
Peter
immediatly
after
made
,
doth
declare
&
shewe
.
Surely
the
holy
goost
sent
from
heauen
make
men
frely
to
confesse
the
Euangelicall
trouth
before
kynges
and
prynces
,
whych
thynge
the
fleshe
otherwyse
is
not
able
to
do
.
For
it
is
to
muche
afrayed
,
that
it
can
wyllyngly
and
gladly
suffer
the
hatred
of
thys
worlde
whych
is
knyt
and
ioyned
wyth
thys
confession
.
Fynally
ye
shall
vnderstande
that
the
holy
goost
was
gyuen
to
the
Apostles
in
a
vysible
forme
.
But
it
is
now
gyuen
to
the
chosen
and
electe
persons
inuisiblye
only
by
the
worde
.
Wherfore
good
christen
people
I
hartely
exhorte
you
,
that
ye
woll
earnestly
imbrace
and
loue
gods
worde
,
and
not
mocke
&
deryde
it
as
certayne
of
the
Iues
here
sayd
that
the
apostles
were
dronken
and
full
of
new
wyne
.
Neyther
do
I
exhorte
you
onely
to
reade
and
prayse
the
worde
,
but
also
to
worke
after
it
,
to
declare
by
youre
dedes
and
procedynges
that
ye
haue
an
vnfayned
and
ryght
fayth
in
Christ
.
So
doynge
,
no
doubte
the
holy
goost
shal
come
and
dwell
wythin
you
and
declare
and
open
vnto
you
all
trouthe
necessary
to
your
soules
helth
,
to
the
extirpacion
of
all
wycked
doctrine
and
auauncement
of
gods
glorye
.
Vnto
whome
be
all
honoure
and
prayse
worlde
wythout
ende
.
Amen
.
The
gospell
on
Wytsondaye
.
The
xiiij
.
chapter
of
Ihon.
Th
argument
.
☞
Of
the
worde
of
Christe
and
of
the
holy
goost
IEsus
sayd
vnto
hys
disciples
,
Yf
a
man
loue
me
,
he
wyl
kepe
my
saynges
,
and
my
father
wyl
loue
him
,
and
we
wyl
come
vnto
him
,
and
dwel
with
him
He
that
loueth
me
not
,
kepeth
not
my
sayenges
.
And
the
word
which
ye
heare
,
is
not
myne
,
but
the
fathers
whych
sent
me
.
These
thynges
haue
I
spoken
vnto
you
,
beynge
yet
present
wyth
you
.
But
the
comforter
which
is
the
holy
goost
whome
my
father
wyll
sende
in
my
name
,
he
shall
teache
you
all
thynges
,
and
brynge
all
thynges
to
your
remembraunce
what
so
euer
I
haue
sayd
vnto
you
.
Peace
I
leaue
wyth
you
,
my
peace
I
gyue
you
.
Not
as
the
worlde
gyueth
,
gyue
I
vnto
you
.
Let
not
your
hertes
be
greued
,
neyther
feare
.
Ye
haue
herde
howe
I
sayd
vnto
you
:
I
go
,
and
come
agayne
vnto
you
.
Yf
ye
loued
me
,
ye
wolde
verely
reioyse
,
bycause
I
sayd
:
I
go
vnto
the
father
.
For
the
father
is
greater
then
I.
And
now
haue
I
shewed
it
you
before
it
come
,
that
whan
it
is
come
to
passe
,
ye
myght
beleue
Hereafter
wyll
I
not
talke
many
wordes
vnto
you
.
For
the
prince
of
thys
worlde
commeth
,
and
hath
nought
in
me
.
But
that
the
worlde
maye
know
that
I
loue
the
father
.
And
as
the
father
gaue
me
commaundement
,
euen
so
do
I.
BEfore
we
touch
the
gospell
(
my
brethren
)
we
shal
speake
somwhat
of
this
dayes
feast
.
The
original
begynning
of
Pentecost
.
This
feast
whych
they
call
Pentecost
,
began
in
thys
wyse
.
Whan
God
shulde
leade
the
Israelites
out
of
Egypte
,
the
nyght
before
he
ordeyned
Passeouer
which
we
call
Ester
to
be
solemnised
,
and
commaunded
that
euery
yeare
about
that
tyme
that
daye
shulde
be
kepte
holydaye
for
a
memory
of
theyr
departure
out
of
Egypte
.
And
from
that
daye
afterwarde
for
the
space
of
fyfty
dayes
they
walked
in
the
wyldernes
,
tyll
at
last
they
came
to
the
mount
Sinay
,
where
by
Moses
the
lawe
was
gyuen
them
of
God
.
For
thys
cause
they
kept
that
solempne
holydaye
whyche
we
call
in
Greke
Pentecost
that
is
to
saye
the
fyftye
daye
and
in
Englysh
Wytsonday
.
Now
therfore
fyfty
dayes
from
Ester
beynge
accomplyshed
and
the
memory
of
the
lawe
whych
god
had
promulgate
to
the
people
in
the
mounte
Sinay
fulfylled
:
the
holy
goost
came
and
gaue
an
other
lawe
.
Nowe
therfore
,
thys
day
is
celebrate
of
vs
not
because
of
the
olde
facte
but
because
of
the
newe
,
I
meane
,
of
the
sēndyng
of
the
holy
ghost
.
So
we
declare
a
certayne
difference
betwene
oure
Pentecoste
,
and
the
Iues
Pentecost
.
Fyrste
the
Iues
kept
this
daye
,
bycause
the
lawe
wrytten
was
then
gyuen
vnto
them
.
But
we
oughte
to
celebrate
oure
Pencecoste
bycause
the
lawe
of
God
was
then
spiritually
delyuered
vnto
vs
.
For
the
better
vnderstandynge
hereof
,
ij
.
co
.
iij
and
iiij
.
Saynte
Paule
is
to
be
broughte
forth
whiche
also
putteth
the
same
difference
,
wher
he
speaketh
of
two
maner
prechynges
.
And
as
there
be
two
maner
preachynges
,
so
be
there
two
sortes
of
people
.
First
was
the
lawe
wryten
,
which
God
commaunded
and
comprised
in
lettres
and
therfore
it
is
called
the
lawe
of
the
lettre
,
bycause
it
remayneth
in
lettres
and
entreth
not
in
the
brest
,
neyther
do
any
workes
folowe
it
saue
hypocritical
and
constreyned
workes
,
and
therfore
the
people
also
remayne
styll
but
lyterall
and
fleshly
.
And
bycause
it
was
comprysed
onlye
in
lettres
and
was
all
togyther
in
deade
wrytynge
,
it
kylled
and
made
a
dead
people
,
for
the
hart
was
dead
bycause
it
dyd
not
of
the
owne
accorde
the
commaundement
of
god
.
For
yf
euery
man
shuld
be
lefte
to
his
owne
wyll
to
do
what
hym
lusteth
wythout
all
feare
of
punyshement
there
shulde
be
founde
none
but
wolde
rather
be
fre
and
louse
from
the
law
then
bounde
therto
.
For
thus
he
naturally
thinketh
.
Lo
God
wyll
surely
punyshe
me
,
yea
and
dryue
me
into
hel
,
onles
I
kepe
his
commaundementes
.
Than
nature
feleth
it selfe
vnwyllynge
,
and
to
do
them
with
no
maner
loue
or
delectation
,
wherfore
man
is
forth
wyth
made
enemye
to
god
by
reason
of
the
penaltye
when
he
fealeth
hymselfe
a
synner
,
and
that
he
walketh
not
ryghtly
before
God
,
so
that
he
wold
rather
that
there
were
no
God
.
Thys
bytternes
is
infixed
in
the
harte
agaynst
God
,
thoughe
nature
goeth
about
neuer
so
much
to
garnysh
her selfe
wyth
fayre
workes
.
It
appeareth
therfore
how
that
the
lawe
comprysed
in
scripture
and
letters
doth
iustifye
noman
nor
yet
can
entre
into
the
harte
.
The
law
spritual
.
The
other
lawe
is
spirituall
whyche
is
wrytten
not
with
penne
or
ynke
,
nor
is
declared
wyth
the
mouth
after
the
fashion
as
Moses
wrought
the
mater
in
tables
of
stone
,
but
lyke
as
we
se
in
thys
story
.
The
holy
goost
commeth
downe
from
heauen
and
fylleth
them
all
together
,
makynge
them
to
haue
clouen
&
fyry
tonges
and
to
preache
frankely
and
frely
farre
otherwyse
then
it
was
done
before
,
so
that
al
the
people
was
astonnyed
thereat
and
wondered
.
The
holy
gooste
I
saye
commeth
and
replenisheth
the
harte
,
he
chaungeth
the
man
whych
loueth
God
and
doth
gladly
all
that
euer
is
acceptable
vnto
hym
.
Wherfore
al
thynges
be
there
lyuely
,
quycke
is
the
vnderstandynge
,
the
eye
,
the
mynde
,
and
the
harte
,
whyche
brenneth
and
is
rapte
wyth
the
desyre
of
all
goodnes
.
And
thys
is
the
true
difference
betwene
the
lawe
comprysed
in
letters
and
the
spirituall
lawe
,
&
here
is
it
sene
whych
be
the
workes
of
God
.
Wherfore
here
is
al
the
crafte
set
to
discerne
and
preach
ryghtly
of
the
holy
goost
.
Heretofore
men
haue
preached
of
hym
that
he
bryngeth
to
passe
and
prompteth
all
thynges
what
so
euer
eyther
the
counsayles
decerne
or
the
B.
of
Rome
in
hys
canonical
law
commaundeth
where
as
neuertheles
al
those
thynges
be
only
externe
and
outwarde
whych
he
ordeneth
or
gouerneth
.
Wherfore
thys
order
of
thynges
is
clene
ouerthwarte
and
preposterous
,
in
that
they
make
of
the
workes
of
the
holy
goost
a
lettered
and
a
dead
lawe
where
it
ought
to
be
spiritual
and
lyuely
,
&
so
there
is
made
of
it
a
Mosaicall
and
humane
tradition
.
The
cause
is
that
they
know
not
what
the
holy
goost
is
,
wherunto
he
was
gyuen
,
or
what
hys
feate
&
office
is
.
Let
vs
learne
then
and
consyder
wel
what
he
is
,
to
th
intent
hys
offyce
maye
be
discerned
.
The
office
of
the
holy
goost
.
In
the
epistle
of
thys
daye
it
is
shewed
howe
the
holy
goost
is
sent
downe
from
aboue
,
and
fylleth
the
disciples
whych
before
sat
in
heuynes
&
feare
,
he
cleueth
theyr
tonges
,
he
kyndleth
,
he
enflameth
them
,
that
they
myght
take
strength
of
harte
and
frely
preache
the
Gospell
without
feare
of
any
man
.
Here
thou
seest
it
is
not
the
offyce
of
the
holy
ghoost
to
make
bokes
&
to
enacte
lawes
,
but
that
he
is
suche
a
God
that
only
wryteth
the
thynge
in
the
harte
,
that
kyndleth
it
,
that
createth
a
new
mynde
,
makynge
man
to
reioyse
before
god
and
to
be
rauished
with
a
new
loue
toward
hym
,
&
consequently
with
glad
mynde
to
do
hys
dutye
and
seruice
to
all
men
franckly
.
After
thys
sort
the
partes
of
the
holy
ghost
be
ryghtly
preached
,
he
that
paynteth
them
otherwise
,
beleue
him
not
.
For
where
he
commeth
thus
thou
seest
he
taketh
awaye
the
letter
and
maketh
men
fre
from
synne
and
from
the
compulsion
of
the
lawe
so
that
he
raynynge
in
theyr
brest
maketh
them
in
whome
he
is
resident
to
do
wythout
compulsion
all
that
the
lawe
commaundeth
.
But
thou
wylt
aske
wherby
he
bryngeth
to
passe
&
what
thynge
he
vseth
thus
to
chaunge
and
renue
the
hart
?
Surely
by
that
he
sheweth
and
preacheth
of
Iesus
Christ
(
as
Christ
hymselfe
in
the
.xv.
chap.
of
Ihon
sayeth
)
whan
the
comforter
commeth
whome
I
shall
sende
you
from
my
father
I
meane
the
spirite
of
trouth
whych
procedeth
from
the
father
he
shal
beare
wytnes
of
me
.
Nowe
oftentymes
ye
haue
herde
that
the
gospel
or
Euangel
is
the
thynge
whych
god
suffreth
to
be
preached
in
the
worlde
and
to
be
tolde
to
euery
man
that
is
to
wyt
that
none
can
be
iustifyed
by
the
dedes
of
the
lawe
but
rather
that
a
worse
thinge
come
therby
,
and
therfore
he
sente
downe
hys
moost
deare
sonne
to
dye
and
to
shede
hys
bloud
for
vs
bycause
we
of
our
owne
powers
coulde
not
rubbe
out
the
spotte
of
synne
nor
be
delyuered
from
it
.
But
to
the
preachynge
hereof
another
thynge
yet
is
requyred
,
euen
the
holy
goost
whome
God
must
sende
.
He
printeth
in
the
harte
thys
sermon
and
preachyng
to
make
it
fixed
and
roted
in
it
,
for
it
is
moost
sure
and
certayne
that
Christe
hath
done
all
thys
geare
,
he
hath
taken
awaye
oure
synne
and
ouercommen
all
,
that
by
hym
we
myght
raigne
ouer
al
,
and
euen
here
in
one
heape
is
all
the
treasure
hurded
.
Thys
treasure
we
can
not
get
onles
the
holy
goost
be
gyuen
vs
whych
maye
put
in
oure
hartes
and
myndes
to
beleue
and
saye
:
☜
And
I
also
am
of
the
nombre
of
them
to
whom
so
greate
treasure
doth
belonge
.
When
we
haue
ones
felte
thys
,
that
God
hath
thus
holpen
vs
and
bestowed
vpon
vs
so
great
treasure
:
then
the
mater
goeth
well
forwarde
,
neyther
can
it
otherwise
be
but
mans
mynde
must
be
rauyshed
wyth
a
pleasure
towardes
God
and
lyfte
vp
hymselfe
&
saye
:
Oh
good
father
,
if
thys
thy
wyll
be
that
thou
haste
shewed
so
great
loue
and
suche
excedynge
kyndnes
towardes
me
I
must
nedes
agayne
loue
the
wyth
my
hole
hart
and
reioise
,
and
gladly
do
what
so
euer
thy
pleasure
is
.
Then
the
harte
is
nomore
waywarde
nor
croked
in
the
meditacion
of
God
,
it
thynketh
not
to
be
dryuen
downe
to
hell
of
hym
,
as
before
the
commynge
of
the
holy
goost
it
thought
,
when
it
felte
no
goodnes
no
loue
no
fydelitie
,
but
styll
a
pace
the
wrathe
and
indignacion
of
God
.
Now
therfore
whyle
the
holy
goost
prynteth
into
the
christen
mans
harte
howe
he
hath
God
hys
mercyfull
and
graciouse
Lorde
,
it
is
a
pleasure
for
hym
for
Gods
sake
boldly
to
execute
and
suffre
any
maner
of
thynge
.
After
thys
wyse
thou
shalt
learne
to
knowe
the
holy
goost
and
hys
office
whych
is
to
distribute
the
great
treasure
Christ
and
al
that
in
hym
is
whych
is
,
gyuen
and
declared
vnto
vs
by
the
Gospell
to
th
intent
thou
mayest
put
hym
into
thy
harte
to
make
hym
thyne
owne
good
.
Hytherto
I
haue
declared
vnto
you
,
the
hystorie
of
the
holy
goost
.
Now
what
we
shall
do
in
it
,
we
shall
knowe
further
in
the
gospell
.
Thus
sayeth
Christ
Yf
a
man
loue
me
he
woll
kepe
my
saynge
,
and
my
father
shall
loue
hym
.
Lo
good
people
here
ye
maye
se
(
as
I
haue
often
tymes
preached
vnto
you
)
that
the
frute
of
fayth
is
charitie
,
Charite
is
the
frute
of
fayth
.
whych
thynge
can
not
be
denyed
.
For
charitie
or
loue
perfourmeth
and
doeth
euen
of
the
owne
accorde
all
that
euer
scripture
commaundeth
.
And
thys
doth
saynt
Paule
declare
Gal.
v.
He
that
loueth
his
neyghboure
hath
fulfylled
the
lawe
.
Wherfore
they
that
haue
not
fayth
and
charitie
,
do
not
fulfyll
the
lawe
,
albeit
they
seme
in
outwarde
appearaunce
to
perfourme
all
the
workes
of
the
lawe
.
The
worde
whych
Christ
preacheth
he
sayeth
is
not
hys
worde
but
hys
fathers
worde
declarynge
herby
that
nothyng
ought
to
be
added
nor
taken
awaye
from
it
.
And
these
thynges
(
sayeth
Christe
)
concernynge
aswell
your
loue
towardes
me
,
as
the
kepynge
of
my
word
haue
I
spoken
vnto
you
,
beynge
yet
present
&
dwellynge
amonges
you
.
But
that
same
comforter
of
whome
I
haue
made
so
muche
mencion
vnto
you
,
I
meane
the
holy
goost
,
whose
feate
and
offyce
shal
be
to
sanctifye
&
lyghten
you
vnto
all
trouth
,
which
holy
goost
my
father
shall
sende
in
my
name
that
is
to
saye
for
my
cause
,
he
shall
teach
you
altogether
&
shall
put
you
in
remembraunce
of
all
that
euer
ye
haue
herde
of
me
.
A
question
.
Thou
wolt
saye
vnto
me
.
Why
?
knewe
not
the
disciples
all
before
,
whyche
were
so
longe
tyme
wyth
Christ
?
I
answere
,
that
the
disciples
ought
nedes
to
haue
bene
taught
by
the
holy
goost
,
for
wythout
hym
they
were
yet
imperfecte
and
carnall
,
for
they
vnderstode
neyther
Christes
glorificacion
by
the
crosse
nor
yet
hys
raygne
or
kyngdome
.
Wherfore
they
neded
the
holy
goostes
teachynge
,
that
is
to
saye
,
☜
hys
sanctifyenge
and
makynge
the
thynges
lyuely
in
them
whych
they
had
lerned
of
Christ
For
the
disciples
were
as
yet
but
(
litera
)
they
perceyued
not
the
thynges
that
were
of
the
spirite
of
God
,
and
therfore
they
neded
the
holy
goost
to
quycken
them
,
accordynge
to
the
sayenge
of
saynt
Paule
.
The
letter
sleeth
,
but
the
spirite
quickeneth
.
Ye
may
not
then
vnderstande
by
thys
worde
(
teach
)
that
the
holy
goost
shal
set
abroch
a
new
doctrine
that
Christ
had
not
taught
before
,
docebit
but
ye
must
vnderstande
by
it
that
the
holy
goost
shall
interprete
the
doctrine
already
taught
by
Christ
and
declare
it
to
the
spirituall
vnderstandynge
.
And
therfore
Christ
expouneth
hymselfe
and
sayeth
he
shall
put
you
in
remembraunce
of
al
the
thynges
that
I
haue
shewed
you
.
So
that
ye
can
not
gather
herby
that
the
holy
goost
shall
adde
any
thynge
to
Christes
doctrine
,
as
the
wycked
papistes
do
wyckedly
gather
.
It
foloweth
.
Peace
I
leaue
wyth
you
,
my
peace
I
gyue
vnto
you
,
not
as
the
world
gyueth
,
gyue
I
vnto
you
&c.
My
frendes
what
is
Christes
peace
?
The
peace
of
Christ
.
Surely
(
to
be
short
)
it
is
nothynge
els
but
the
quyet
and
tranquilitie
of
conscience
.
Thys
peace
the
worlde
can
not
gyue
,
mans
traditions
can
not
gyue
,
mans
owne
voluntary
workes
can
not
gyue
,
no
monkery
,
no
pylgrimage
,
no
popysh
pardons
,
no
pardon
beades
,
no
relyques
,
brefly
no
fleshly
thynge
can
gyue
thys
peace
of
conscience
.
It
is
only
Christe
that
can
gyue
vs
thys
peace
whan
we
spiritually
eate
hym
&
drynke
hym
,
that
is
to
saye
,
when
we
know
wherfore
Christ
serueth
vs
and
so
suffre
hym
by
true
fayth
and
charitie
to
entre
into
oure
soules
and
to
dwell
wythin
vs
whych
thynge
he
promyseth
vs
here
in
this
gospell
that
he
woll
do
,
in
case
we
declare
the
frute
of
our
fayth
and
kepe
hys
worde
.
☞
Furthermore
ye
shall
obserue
(
good
people
)
in
thys
gospell
,
that
Christe
here
shewed
hys
disciples
that
he
must
go
awaye
from
them
,
but
yet
he
sayeth
he
woll
come
agayne
.
But
I
praye
you
when
commeth
Christ
agayne
vnto
vs
?
Surely
he
commeth
agayne
,
when
he
sendeth
hys
worde
and
hys
spirite
vnto
vs
.
For
loke
where
the
worde
is
and
there
is
Christ
moost
presently
.
So
in
an
other
place
he
sayeth
:
Math.
xxviij
.
Lo
I
am
wyth
you
euen
to
the
ende
of
the
world
.
Fynally
where
Christ
sayeth
that
the
father
is
greter
then
he
,
ye
shall
vnderstande
,
that
Christe
otherwhyles
speaketh
as
a
man
,
otherwhyles
as
God
,
whyche
thynge
oughte
diligently
to
be
obserued
of
such
as
woll
studye
holy
scripture
.
For
that
he
here
sayeth
:
My
father
is
greater
than
I
,
ye
must
referre
it
to
hys
humanitie
.
But
of
hys
diuinitie
in
an
other
place
he
speaketh
in
thys
wyse
.
Ioh.
x.
I
and
my
father
be
one
.
And
now
sayeth
Christ
callynge
backe
hys
disciples
to
hys
worde
whereby
they
myght
comforte
themselues
after
hys
departure
,
I
haue
tolde
you
of
it
before
hande
,
to
th
intent
that
whan
it
is
come
to
passe
ye
myght
beleue
that
I
wolle
surely
come
vnto
you
agayne
.
Herafter
woll
I
not
speake
much
vnto
you
,
Princeps
mundi
.
that
is
to
wyt
,
presently
&
in
person
wyth
mans
voyce
.
For
the
prince
of
this
worlde
commeth
that
is
to
saye
,
my
mortall
enemy
and
yours
Satan
the
deuel
whych
treadeth
vpon
my
hele
is
at
hande
.
Gen.
iij.
And
he
calleth
hym
the
prince
of
the
worlde
of
hys
effecte
,
bycause
he
commaundeth
and
ruleth
the
worlde
after
hys
wyll
and
pleasure
,
and
draweth
it
whether
he
woll
as
he
lust
hymselfe
.
But
thys
prince
of
the
worlde
thys
Satan
(
sayeth
Christe
)
hath
nought
in
me
.
As
who
shulde
saye
,
albeit
the
prince
of
the
world
is
commyng
agaynst
me
to
vtter
and
worke
al
that
euer
he
can
deuise
to
put
me
downe
,
yet
sure
I
am
that
I
shall
ouercome
hym
.
So
he
maketh
hys
disciples
afrayed
in
that
he
telleth
them
that
the
prince
of
thys
worlde
is
marchyng
forwarde
agaynst
him
,
but
agayne
he
comforteth
them
when
he
sayeth
,
he
hath
nought
in
hym
.
And
in
these
few
wordes
is
expressed
the
pyth
of
the
hole
gospell
.
Wherfore
to
conclude
,
of
thys
victory
of
Christ
all
we
good
christen
people
shal
be
partakers
,
in
case
we
beleue
accordynge
as
in
thys
Gospell
we
be
taught
.
And
consequently
the
holy
goost
who
is
the
true
and
only
comforter
in
al
troubles
and
affliccion
shal
make
hys
mansion
and
abode
wythin
vs
,
and
put
vs
in
mynde
of
all
Christes
wyll
and
pleasure
,
to
the
glorye
of
God
the
father
of
heauen
and
hys
only
begotten
sonne
Christ
Iesus
our
Lorde
.
Qui
viuit
&
regnat
in
infinita
secula
.
Amen
.
The
Epistle
on
the
seconde
daye
of
Pentecost
.
The
.x.
chapter
of
the
Actes
.
Th
argument
.
☞
How
the
Heythen
receyued
the
holy
goost
&
were
baptised
.
PEter
opened
hys
mouth
and
sayd
.
Iesus
commaunded
vs
to
preach
vnto
the
people
,
and
to
testifye
,
that
it
is
he
,
whych
was
ordeyned
of
God
to
be
the
iudge
of
quycke
and
deade
.
To
him
gyue
all
the
prophetes
wytnes
,
that
thorowe
hys
name
who
so
euer
beleueth
in
hym
,
shall
receaue
remission
of
synnes
.
Whyle
Peter
yet
spake
these
wordes
the
holy
goost
fell
on
all
them
whyche
herde
the
preachynge
.
And
they
of
the
circumcision
whyche
beleued
,
were
astonnyed
,
as
many
as
came
with
Peter
,
bycause
that
on
the
Gentyls
also
was
shed
out
the
gyfte
of
the
holy
goost
.
For
they
herde
them
speake
wyth
tonges
,
and
magnifye
God
.
Then
answered
Peter
:
can
any
man
forbyd
water
,
that
these
shulde
not
be
baptised
whyche
haue
receyued
the
holy
goost
as
well
as
we
?
And
he
commaunded
them
to
be
baptised
in
the
name
of
the
Lorde
.
The
summe
of
S.
Peters
preching
GOod
people
the
summe
of
saynt
Peters
sermon
here
is
,
that
Iesus
Christ
whych
for
hys
benefytes
and
wonderfull
vertues
that
he
shewed
amonges
the
Iues
,
was
crucifyed
,
that
is
to
wyt
,
nayled
moost
vilanously
to
the
crosse
(
whych
was
the
moost
paynfull
and
cruell
death
that
the
Iues
coulde
ymagyne
)
dyd
notwythstandynge
ryse
agayne
from
death
to
lyfe
and
that
who
soeuer
wol
beleue
in
him
shal
be
saued
.
And
he
sayeth
furthermore
that
God
annoynted
thys
Iesus
of
Nazareth
wyth
the
holy
goost
and
wyth
power
.
Wherby
he
declareth
hym
to
be
the
true
Messias
whych
was
promysed
to
the
fathers
and
of
whome
the
prophete
Dauid
spake
:
I
haue
anoynted
my
kinge
ouer
Zion
my
holy
hyl
He
declareth
also
that
Christes
office
is
to
do
good
to
all
.
Now
thys
resurrection
of
Christ
he
confirmeth
both
wyth
hys
owne
wytnesse
and
wyth
the
wytnes
of
all
that
sawe
the
thynge
wyth
theyr
eyes
.
And
lest
a
man
shulde
reiecte
them
as
parciall
wytnesses
bycause
they
were
hys
seruauntes
and
disciples
,
he
fetcheth
out
a
moost
sure
recorde
of
scripture
sayenge
:
that
all
the
prophetes
do
testifye
of
thys
Christ
.
Fynally
lest
a
man
woll
fynde
cauillacion
and
say
they
cam
forth
of
their
owne
mynd
vncalled
to
beare
wytnes
of
thys
thynge
,
he
addeth
that
they
were
commaunded
and
sent
by
God
to
preache
to
the
people
,
&
to
testifye
that
it
is
thys
same
Iesus
Christ
which
was
ordeyned
of
God
to
be
the
iuge
of
the
quycke
&
deade
.
Whych
thynge
is
also
an
vndoubted
artycle
of
our
fayth
.
To
thys
Christ
(
sayeth
Peter
)
gyue
all
the
prophetes
wytnes
that
through
hys
name
who
so
euer
beleue
in
hym
shal
be
saued
.
And
amonges
other
,
the
prophete
Esaye
who
wryteth
of
Christe
in
thys
wyse
.
Esa.
liij
.
He
only
hath
taken
on
hym
our
infirmitie
and
borne
our
paynes
.
The
payne
of
our
punishment
was
layde
vpon
hym
,
and
wyth
hys
strypes
are
we
healed
.
Surely
we
haue
gone
all
astray
lyke
shepe
,
euery
one
hath
turned
hys
owne
waye
.
But
through
hym
,
the
Lorde
hath
pardoned
all
our
synnes
.
Lo
here
ye
maye
se
playnly
aswell
by
the
wordes
of
saynt
Peter
in
thys
place
as
by
thys
prophet
Esay
how
we
get
remission
of
synnes
by
beleuynge
in
Christ
.
Thys
doth
also
saynt
Paule
in
many
places
declare
&
namely
through
out
hys
hole
epistle
to
the
Romaynes
.
Origene
in
epist.
ad
Ro.
li.
iij.
ca.
iij.
Whereupon
the
auncient
doctoure
Origene
wrytynge
,
sayth
:
Man
therfore
is
iustified
by
fayth
,
whome
the
workes
of
the
lawe
do
nothyng
helpe
to
ryghtuousnes
.
For
where
fayth
is
not
which
iustifyeth
the
beleuer
,
althoughe
a
man
haue
workes
of
the
lawe
,
yet
bycause
they
be
not
buylded
vpon
the
foundacion
of
fayth
,
albeit
they
seme
to
be
good
,
they
can
not
iustifye
the
worker
,
yf
fayth
be
awaye
whyche
is
the
seale
of
all
that
be
iustifyed
of
God
.
Ambrose
of
the
callynge
of
the
gentyls
.
Saynt
Ambrose
agreyng
hervnto
sayth
,
that
the
redemption
of
Christes
bloude
were
very
vyle
,
yf
iustification
whych
is
done
by
grace
shuld
be
due
to
the
merites
goynge
before
,
so
that
it
shuld
be
not
the
gyfte
of
the
gyuer
but
the
reward
of
the
worker
.
Also
Ierome
wrytynge
vpon
the
epistle
to
the
Galathians
sayeth
:
Ierome
.
None
is
saued
by
the
lawe
,
but
we
be
all
saued
by
fayth
.
Austine
.
Neyther
doth
saynt
Augustine
disagre
from
thys
,
saynge
:
Our
fayth
that
is
to
say
the
catholyke
faythe
discerneth
the
ryghtuouse
from
the
vnryghtuouse
not
by
the
lawe
of
workes
,
but
by
the
selfe
lawe
of
fayth
.
But
what
go
I
aboute
to
allege
a
fewe
doctours
?
All
the
prophetes
(
as
Peter
here
sayeth
)
Christe
hymselfe
,
all
the
Apostles
yea
all
the
holy
scripture
throughe
out
,
all
the
auncient
and
ecclesiasticall
doctours
and
holy
expositours
of
scripture
do
gyue
wytnesse
to
Christe
that
through
hys
name
whosoeuer
beleueth
in
hym
shal
receyue
forgyuenesse
and
pardon
of
theyr
synnes
.
It
foloweth
in
the
texte
.
Whyle
Peter
yet
spake
these
wordes
,
the
holy
goost
fell
on
all
them
whych
herde
the
preachyng
And
they
of
the
circumcision
whych
beleued
were
astonnyed
.
&c.
Brethren
ye
shall
note
that
Christ
was
peculiarly
promysed
to
the
Iues
as
he
hymselfe
also
sayeth
in
the
.xv.
Chapter
of
Mathew
.
I
am
not
sent
but
to
the
lost
shepe
of
the
house
of
Israel
.
Howbeit
the
callynge
of
the
Gentyls
was
longe
before
prophecyed
of
by
the
prophetes
,
and
here
also
it
was
opened
to
saynt
Peter
by
a
vision
of
a
shete
sente
downe
from
aboue
vnto
hym
.
Actu
.
x.
And
therfore
he
began
hys
sermon
on
thys
wyse
.
Of
a
trouth
I
perceyue
that
there
is
no
respecte
of
persons
wyth
God
,
but
in
all
people
he
that
feareth
hym
and
worketh
ryghtuousnes
is
accepted
wyth
hym
.
Now
so
many
as
beleued
of
the
circumcision
that
is
to
wyt
,
the
Iues
not
knowyng
hereof
but
beynge
ignoraunt
that
the
Gentyls
also
were
to
be
admytted
to
the
felowship
of
the
Gospell
wondered
,
whan
they
sawe
that
on
the
Gentyls
also
was
shed
out
the
gyfte
of
the
holy
goost
,
and
herde
them
speke
wyth
tonges
&
magnifyed
God
.
Here
ye
shal
also
marke
,
☜
that
thys
gyft
of
tonges
wherwyth
at
the
sendynge
downe
of
the
holy
goost
the
Apostles
and
other
were
so
indowed
that
they
were
vnderstanded
of
the
people
of
al
nacions
,
is
now
ceased
,
but
in
the
meane
season
the
prayse
of
gods
name
ceaseth
not
nor
ought
not
to
cease
.
It
foloweth
in
the
texte
.
Then
answered
Peter
,
can
any
man
forbyd
water
that
these
shulde
not
be
baptised
whych
haue
receyued
the
holy
goost
aswell
as
we
?
Here
ye
se
manyfestly
(
good
people
)
that
the
Gentyls
by
Peters
preachynge
of
gods
worde
were
replenyshed
wyth
the
holy
goost
before
they
were
outwardly
baptysed
wyth
the
water
,
for
wyth
the
spirit
it
is
playne
that
they
were
baptised
.
Saynt
Peter
therfore
to
confirme
them
,
and
as
it
were
to
seale
them
wyth
an
outwarde
sygne
,
commaundeth
them
to
be
baptised
wyth
water
in
the
name
of
the
Lorde
For
baptisme
is
not
only
a
sygne
of
mortificacion
and
of
remission
of
synnes
,
What
is
baptisme
.
but
it
is
also
a
badge
or
knowlege
that
we
be
receyued
into
the
nomber
of
the
chyldren
of
God
.
Wherfore
as
al
holy
doctous
and
expositours
do
agre
,
there
be
two
maner
of
baptismes
.
Ierome
super
Esa.
Now
as
also
saynt
Ierome
affirmeth
,
man
only
gyueth
the
water
,
but
God
gyueth
the
holy
goost
wherby
the
fylthe
is
washed
awaye
,
and
the
synnes
of
bloude
purged
.
The
same
Ierome
also
wrytyng
vpon
the
Epistle
to
the
Galathians
,
sayeth
in
thys
wyse
.
Yf
then
they
that
be
baptised
in
Christe
haue
done
on
Christ
,
it
is
manyfest
that
they
whych
haue
not
put
on
Christ
,
be
not
baptised
in
Christe
.
For
it
was
sayd
to
them
whych
were
counted
faythfull
&
whych
were
supposed
to
haue
had
the
baptisme
of
Christ
:
Put
ye
on
the
Lorde
Iesus
Christ
.
Yf
a
man
taketh
only
thys
corporall
washyng
of
water
which
is
sene
wyth
the
eyes
of
the
flesh
,
he
is
not
clad
with
the
Lorde
Iesus
Christ
.
For
albeit
Simon
Magus
in
the
actes
of
the
Apostles
had
receyued
the
washing
of
water
,
yet
bycause
he
had
not
the
holy
gooste
,
he
was
not
baptised
in
Christ
.
Wherfore
(
as
I
declared
vnto
you
on
the
Ascension
day
)
baptisme
wythout
fayth
is
as
who
shulde
saye
,
a
paper
sealed
wythout
any
wrytynge
in
it
.
But
ye
shall
alwayes
vnderstand
that
I
excepte
and
speake
not
of
the
baptisme
of
infauntes
or
babes
.
For
they
(
as
saint
Austine
and
the
other
expositours
of
scripture
do
full
well
declare
)
be
saued
yf
after
baptisme
they
chaunce
in
theyr
infauncy
to
dye
,
by
the
fayth
of
the
catholyke
church
.
And
furthermore
we
saye
agaynst
the
wycked
Anabaptistes
that
the
baptisme
of
children
is
not
vayne
but
necessarye
to
saluacion
.
For
no
doubte
the
promyse
of
saluacion
perteyneth
also
to
chyldren
or
infauntes
.
But
it
pertayneth
not
to
them
that
be
oute
of
the
church
where
is
neyther
the
worde
nor
the
sacramentes
.
And
here
vpon
do
all
lerned
men
agre
.
Now
therfore
(
good
christen
people
)
syth
your
baptisme
woll
not
serue
you
wythout
faythe
,
no
nor
all
the
workes
ye
can
do
,
I
ernestly
exhorte
you
that
accordynge
to
saynt
Peters
declaracion
here
for
the
obteynynge
of
remission
of
youre
synnes
ye
woll
fastlye
beleue
in
Christ
.
So
doyng
no
doubt
the
holy
goost
shal
enter
into
your
hartes
&
make
you
euen
of
loue
without
compulsion
of
lawe
,
to
worke
wel
to
the
glorye
of
God
,
and
helth
of
your
soules
eternally
.
Amen
.
The
gospell
on
the
seconde
daye
of
Pentecost
.
The
.iij.
chapter
of
Ihon.
Th
argument
.
☞
The
moost
comfortable
glad
tydynges
of
Christ
is
here
wonderfully
well
described
.
IEsus
spake
vnto
a
ruler
amonge
the
pharises
.
God
so
loued
the
worlde
,
that
he
gaue
hys
only
begotten
sonne
,
that
whosoeuer
beleueth
in
hym
,
shulde
not
perysh
,
but
haue
euerlastynge
lyfe
.
For
God
sente
not
hys
sonne
into
the
worlde
,
to
condempne
the
worlde
,
but
that
the
worlde
through
hym
myght
be
saued
.
He
that
beleueth
on
hym
,
is
not
condempned
.
But
he
that
beleueth
not
,
is
condemned
already
,
because
he
hath
not
beleued
in
the
name
of
the
only
begotten
sonne
of
God
.
And
thys
is
the
condempnacion
:
that
light
is
come
into
the
worlde
,
and
men
loued
darkenes
more
than
lyght
bycause
theyr
dedes
were
euell
.
For
euery
one
that
euell
doeth
,
hateth
the
lyght
:
neyther
commeth
to
the
lyght
,
lest
hys
dedes
shuld
be
reproued
.
But
he
that
doth
trouth
,
commeth
to
the
lyght
,
that
hys
dedes
may
be
knowen
,
how
that
they
are
wrought
in
God
.
THe
Gospell
of
thys
daye
,
good
people
,
is
in
very
dede
an
Euangell
or
gospell
that
is
to
saye
a
glad
tydinges
.
For
in
fewe
wordes
it
declareth
vnto
vs
the
summe
of
the
Christen
mans
religion
.
Fyrst
therfore
it
sheweth
the
cause
that
moued
God
to
sende
downe
hys
sonne
to
the
earth
.
The
wordes
here
spoken
be
Christes
wordes
vnto
Nicodemus
.
Thus
he
sayeth
:
God
so
loued
the
worlde
that
he
gaue
hys
only
begotten
sonne
that
who
soeuer
beleueth
in
hym
shulde
not
perysh
,
but
haue
euerlasting
lyfe
.
☜
Here
ye
se
that
the
cause
whych
moued
God
to
sende
Christe
to
redeme
vs
was
loue
and
not
mans
meryte
,
as
also
saynt
Austine
noteth
.
And
surely
the
dede
selfe
declared
gods
excedynge
loue
towardes
vs
in
that
he
sent
hys
only
sonne
to
delyuer
vs
out
of
bondage
.
For
true
loue
standeth
not
in
fayre
wordes
and
amiable
countenaunce
or
gesture
,
but
in
the
dede
selfe
.
Nowe
the
more
mysery
we
were
in
before
Christes
commynge
:
the
greater
is
his
benefyte
and
the
more
bounde
be
we
vnto
hym
.
God
(
as
wryteth
saynt
Paule
)
setteth
forth
hys
loue
towardes
vs
,
Rom.
v.
seyng
that
whyle
we
were
yet
synners
,
Christ
dyed
for
vs
.
Now
Christ
hymselfe
assureth
vs
that
who
so
euer
beleueth
in
hym
thus
sente
of
the
father
downe
vnto
vs
,
shall
not
quayle
,
shall
not
be
confounded
,
shall
not
peryshe
,
but
shal
be
sure
to
attayne
euerlastynge
lyfe
.
Seynge
Christ
hymselfe
doth
assure
vs
of
euerlastynge
lyfe
for
oure
belefe
or
faythes
sake
,
why
shulde
we
doubt
?
Why
shulde
we
go
aboute
to
seke
heauen
by
other
wayes
than
Christ
appointeth
vs
?
The
sentence
is
vniuersall
,
all
that
beleue
in
him
shall
not
perysh
.
Wherfore
let
noman
thynke
hymselfe
exempted
as
vnworthy
.
Here
is
no
respect
eyther
to
thy
worthynes
,
or
to
thy
vnworthynes
.
Yf
thou
hast
faith
,
thou
shalt
be
sure
to
be
of
the
chosen
company
.
Only
take
hede
thou
mockest
not
God
,
&
dissemblest
not
before
the
face
of
the
worlde
,
sayeng
thou
hast
fayth
,
and
haue
it
not
in
dede
.
Yf
thou
hast
fayth
in
dede
,
thou
must
nedes
brynge
forth
the
frutes
of
fayth
,
thou
canst
not
but
declare
thy
faith
wyth
workes
of
charitie
both
to
God
&
man
,
whom
for
God
thou
canst
not
but
loue
as
thy
natural
brother
.
Yf
thou
beyst
a
good
tree
,
thou
muste
nedes
brynge
forth
good
frute
.
But
a
bad
tre
bryngeth
forth
bad
frute
.
Math.
v.
Christe
goeth
further
and
sayeth
:
For
God
sente
not
hys
sonne
into
the
worlde
to
condempne
the
worlde
but
to
saue
the
worlde
.
Here
ye
se
the
fynall
cause
of
Christes
commynge
whyche
was
to
saue
that
was
lost
.
Howbeit
thys
texte
is
to
be
vnderstande
of
Christes
fyrst
commynge
and
of
the
tyme
of
grace
,
ye
maye
not
vnderstande
it
of
his
seconde
aduent
or
commynge
whyche
shal
be
at
the
last
daye
,
for
than
he
shal
wythout
fayle
come
to
iuge
accordynge
to
an
other
place
where
he
sayeth
.
Ioh.
v.
The
father
hath
gyuen
all
iudgement
to
the
sonne
.
Neuerthelesse
in
the
meane
season
whosoeuer
beleueth
not
is
already
iudged
and
condempned
,
wheras
on
the
contrarye
parte
they
that
beleue
can
in
no
wyse
be
condempned
.
But
why
is
the
infidele
alreadye
condempned
?
Bycause
(
sayeth
Christe
)
he
hath
not
beleued
in
the
name
of
the
onely
begotten
sonne
of
god
.
Lo
here
ye
se
agayne
how
fayth
saueth
,
&
lacke
of
fayth
condempneth
.
And
thys
is
the
condempnacion
that
lyght
is
come
into
the
worlde
,
and
men
loued
darkenes
more
then
lyght
,
bycause
theyr
dedes
were
euyl
.
Who
is
thys
lyght
?
Christ
.
Who
is
the
darkenes
?
Ioh.
i.
The
worlde
.
The
lyght
then
shyned
in
the
darkenes
,
and
the
darknes
dyd
not
comprehende
it
.
Do
not
men
loue
styll
darkenes
more
then
lyghte
?
Had
they
not
rather
walke
in
theyr
owne
fanseys
&
wylworkes
then
in
Christes
doctrine
?
Alacke
for
pytie
.
Yea
though
the
lyght
neuer
so
much
shyne
,
though
the
Gospell
be
neuer
so
much
in
the
hande
,
yf
Christ
by
hys
holy
spirite
do
not
teache
the
,
thou
arte
styll
but
darkenes
,
and
why
so
?
for
thou
louest
styll
darkenes
better
than
the
lyght
,
for
thy
dedes
are
euell
,
and
therfore
thou
muste
nedes
conuince
and
damne
thy selfe
of
infidelitie
.
It
foloweth
.
For
euery
one
that
doth
euell
hateth
the
lyght
,
neyther
woll
he
come
to
the
lyght
that
is
to
saye
to
Christ
and
hys
worde
lest
the
bryghtnes
of
the
lyght
shuld
reproue
his
dedes
.
Thys
is
the
cause
(
good
people
)
why
these
papistes
are
so
loth
that
the
scripture
of
God
shulde
be
redde
of
you
laye
people
,
lest
ye
myght
happen
to
espye
theyr
hypocrisie
and
crafty
iugelynge
agaynste
Christ
and
hys
trouth
.
For
scripture
is
the
rule
or
touchstone
wherby
ye
maye
easely
trye
and
discerne
the
chaffe
from
the
corne
,
the
chalke
from
chese
,
that
is
to
saye
,
hypocrisye
from
true
religion
.
They
haue
(
good
people
)
longe
holden
you
in
ignoraunce
and
in
blyndenes
to
auaunce
them selues
and
to
raygne
lyke
kynges
ouer
you
,
contrary
both
to
gods
lawe
and
mans
lawe
.
Wherfore
I
blame
them
the
lesse
though
they
hate
scripture
,
whych
discloseth
theyr
hypocrisie
and
vsurped
authoritie
,
lest
(
as
Christe
here
sayeth
)
theyr
dedes
shulde
be
rebuked
and
reproued
.
But
he
(
sayeth
Christe
)
that
doeth
trouth
,
commeth
to
the
lyghte
,
that
hys
dedes
may
be
knowen
,
bycause
they
are
wrought
in
God
,
as
who
shuld
saye
.
He
that
is
iustifyed
&
declared
a
good
person
by
hys
fayth
whych
he
hath
in
me
&
for
declaracion
therof
doth
the
truth
that
my
worde
moueth
hym
to
do
,
and
worketh
not
after
hys
owne
fansey
,
thys
man
commeth
to
the
lyght
,
that
is
to
wyt
,
he
gladly
suffreth
hys
workes
and
procedynges
to
be
tryed
and
examined
by
the
rule
of
my
worde
,
bycause
they
be
done
in
God
and
be
godly
workes
.
Where
as
contrary
wyse
the
hypocrite
doth
so
much
abhorre
from
the
iudgement
of
my
worde
,
that
he
fleeth
by
all
meanes
he
can
from
it
,
&
woll
suffre
none
other
to
loke
vpon
it
.
Math.
xxiii
.
He
woll
neyther
enter
into
the
kyngdome
of
heauen
hymselfe
nor
yet
suffer
others
that
wolde
enter
.
Such
persons
vnder
pretence
of
holynes
haue
longe
shut
vp
the
kyngdome
of
heauen
from
many
men
.
But
now
thanked
be
God
the
lyght
hath
somwhat
shone
agayne
.
Wherfore
good
people
let
vs
not
hate
thys
lyght
and
loue
darknes
styl
as
we
haue
done
in
tymes
past
,
whan
we
were
deceyued
by
the
iuglynges
of
these
papistes
.
Let
vs
beleue
in
thys
Christe
sente
downe
from
the
father
of
heauen
to
redeme
vs
.
And
yf
gods
worde
be
true
we
shall
surely
be
saued
and
raygne
wyth
hym
in
heauen
,
worlde
wythout
ende
.
&c.
The
Epistle
on
the
thyrde
daye
of
Pentecost
.
The
.viij.
chapter
of
the
Actes
.
Th
argument
☞
Peter
&
Ihon
be
sent
into
Samaria
,
where
after
baptisme
the
Samaritanes
receyued
the
holy
goost
.
WHen
the
Apostles
whyche
were
at
Ierusalem
hearde
say
,
that
Samaria
hadde
receyued
the
word
of
god
,
they
sent
vnto
them
Peter
and
Ihon
Whyche
when
they
were
come
downe
,
prayed
for
them
,
that
they
myght
receaue
the
holy
goost
.
For
as
yet
he
was
come
on
none
of
them
:
but
they
were
baptysed
onely
in
the
name
of
Christe
Iesu
.
Then
layed
they
theyr
handes
on
them
,
and
they
receaued
the
holy
gooste
.
THys
lesson
(
good
people
)
is
taken
forth
of
the
eyght
chapter
of
the
Actes
of
th
apostles
,
for
a
more
perfyte
vnderstandynge
wherof
,
ye
shal
know
that
in
the
selfe
chapter
a
lytle
before
it
is
shewed
,
how
S.
Philip
th
apostle
entered
into
a
cytie
of
Samaria
and
preached
there
to
the
Samaritanes
the
glad
tydinges
of
our
Sauiour
Christ
Iesu
,
how
he
beynge
the
sonne
of
God
came
downe
for
the
redempcion
of
mankynde
.
Thys
his
preachynge
he
dyd
also
confirme
wyth
myracles
.
For
(
as
the
texte
also
declareth
)
the
vncleane
spirites
cryenge
wyth
loude
voyce
came
out
of
many
that
were
possessed
of
them
And
many
taken
wyth
palfeis
and
many
that
halted
were
healed
.
Now
the
people
gaue
great
hede
to
the
thynges
whych
Philip
spake
.
And
assone
as
they
gaue
credence
to
Philips
preachynge
of
the
kyngdome
of
God
and
of
the
name
of
Iesu
Christe
,
they
were
baptised
both
men
and
wemen
.
Here
ye
se
(
good
people
)
how
the
Samaritanes
whych
were
Hethen
persons
yea
and
such
persons
as
the
Iues
whyche
were
the
peculiar
and
proper
people
of
god
toke
for
very
contempte
and
vyle
persons
,
receyued
the
gospell
of
Christ
forthwyth
at
the
preachynge
of
saynt
Philip
and
were
by
and
by
baptised
.
Thus
farforth
are
the
Samaritanes
brought
.
Now
the
lection
red
in
the
church
thys
day
goeth
further
and
sayth
,
that
when
the
Apostles
whyche
were
gathered
togyther
at
Ierusalem
herde
say
that
the
Samaritanes
had
receyued
the
worde
of
God
,
they
sent
vnto
them
Peter
and
Iohn
,
whiche
when
they
were
come
downe
from
the
hyghe
cytie
of
Ierusalem
thyther
vnto
them
they
prayed
for
them
,
to
th
intent
they
myght
receiue
the
holy
ghoste
.
For
as
yet
the
holy
ghoste
was
not
come
on
none
of
them
,
onlye
they
were
baptized
in
the
name
of
Christ
Iesu
.
Than
layde
these
two
Apostles
theyr
handes
vpon
the
Samaritans
,
and
anone
they
receyued
the
holy
ghost
.
This
is
the
history
redde
in
the
church
as
thys
daye
.
But
now
my
frendes
what
frute
and
profyte
shal
we
beare
away
of
this
lesson
?
What
is
here
to
be
gathered
?
Nothyng
?
Yes
truly
for
there
is
nothynge
wrytten
,
Ro.
xv
.
sayeth
S.
Paule
:
but
it
is
wryten
for
our
learnynge
,
that
by
pacience
and
confort
of
scriptures
we
shuld
haue
hope
.
☞
Fyrst
therfore
ye
shall
note
howe
glad
the
Apostles
were
to
heare
,
that
these
Samaritans
were
turned
to
the
Gospell
of
Christe
,
and
they
were
not
only
glad
,
but
also
carefull
for
them
,
lest
they
myght
happen
to
go
backe
agayne
to
theyr
olde
baguage
and
blyndnes
.
And
therfore
in
all
hast
they
sent
these
two
Apostles
Peter
and
Iohn
to
confirme
and
strengthen
theyr
faith
.
Here
we
be
taught
what
the
office
of
true
&
good
Apostles
,
yea
of
all
good
Christen
men
is
.
For
we
ought
in
lykewyse
to
be
carefull
for
oure
brethren
that
they
maye
be
broughte
to
the
perfeyte
knowlege
of
gods
worde
.
And
namely
suche
as
call
them selfes
Apostolicall
persons
and
Apostles
fellowes
&
successours
(
as
the
byshoppes
of
Rome
do
)
oughte
in
this
behalfe
to
folow
th exemple
of
th
apostles
charite
.
But
they
do
cleane
contrary
,
they
rather
plucke
men
from
the
Gospell
,
then
allure
them
vnto
it
.
Seconde
,
ye
shall
note
,
that
before
the
resurrection
of
Christe
,
when
as
yet
the
Iues
and
Gentyles
were
not
ioyned
togyther
by
all
one
fayth
,
Math.
x
the
Apostels
were
forbydden
to
entre
into
the
cyties
of
the
Samaritanes
.
But
after
the
resurrection
,
when
they
were
bydden
for
the
spredynge
abrode
of
the
gospell
to
go
into
all
partes
of
the
worlde
,
then
that
former
commaundemente
whiche
was
but
temporall
and
whyche
dyd
serue
but
for
a
tyme
,
was
taken
awaye
and
cessed
.
Thyrdly
,
in
this
historye
ye
shall
marke
,
that
the
Samaritanes
receyued
forthwyth
the
holy
ghoste
assone
as
they
beleued
and
were
baptized
.
For
assuredly
true
and
perfecte
baptisme
can
not
be
without
the
holy
ghost
.
Furthermore
it
is
not
possible
that
fayth
can
be
in
that
person
where
the
holy
spirite
of
God
dothe
not
inhabite
,
as
many
places
aswell
of
scripture
,
as
of
auncient
fathers
do
wytnesse
.
Yea
S.
Austin
affirmeth
playnly
in
his
boke
,
de
presentia
dei
,
Austine
that
the
holy
ghost
dothe
dwell
and
inhabite
in
infauntes
or
children
that
be
baptized
.
Wherfore
how
muche
more
is
he
resident
and
abydynge
in
persons
of
age
and
discretion
which
haue
fayth
and
be
baptised
?
So
it
is
no
doute
,
but
these
Samaritanes
at
the
preachyng
of
S.
Philip
receiued
the
holy
ghost
,
excepte
perchaunce
ye
woll
saye
,
that
S.
Philippes
preachynge
had
lesse
vertue
and
efficaciem
it
,
then
the
preachynges
of
thother
Apostles
had
,
whyche
in
no
wyse
is
to
be
graunted
.
Question
But
peraduenture
ye
woll
meruayle
then
,
howe
it
is
that
it
followeth
in
the
historye
red
in
the
Churche
this
daye
,
that
after
the
Samaritanes
had
receyued
the
worde
of
God
,
the
holy
Ghost
as
yet
was
not
come
on
none
of
them
.
And
therfore
the
Apostles
euen
for
that
purpose
sent
Peter
and
Iohan
,
whiche
prayed
for
them
that
they
myght
receyue
the
holy
Ghoste
.
My
frendes
,
what
shal
we
say
to
this
?
Dyd
the
Samaritanes
receyue
goddes
worde
,
dyd
they
beleue
,
were
they
baptised
,
and
yet
were
they
voyde
of
the
holy
ghost
?
Howe
can
this
be
?
Chryste
hym selfe
sayeth
,
he
that
beleueth
&
is
baptysed
shall
be
saued
.
mar
.
xvi
But
onles
a
man
be
renued
with
the
holy
ghost
,
he
can
not
be
saued
,
as
the
same
Chryst
also
testifyeth
in
the
thyrde
Chapter
of
Iohn
.
Wherfore
it
must
nedes
folowe
that
the
Samaritaynes
had
receyued
the
holy
ghost
,
forasmuch
as
true
baptisme
can
not
be
without
the
holy
Ghost
Howe
than
sayth
S.
Luke
here
that
the
holy
ghost
was
not
yet
come
on
the
Samarytanes
.
To
this
doubte
I
answere
in
fewe
wordes
,
The
solution
.
that
this
texte
in
this
place
that
the
holy
Ghost
was
not
yet
come
vpon
them
,
is
to
be
vnderstande
not
of
the
substaunce
of
the
spirite
or
holy
Ghoste
,
☞
but
of
those
manifest
and
notable
gyftes
of
the
holy
Ghost
.
They
had
the
holy
Ghost
to
comforte
them
,
and
to
lede
them
to
al
trueth
necessary
to
their
saluacion
,
but
they
had
him
not
yet
to
do
miracles
and
speake
straunge
tonges
as
in
the
primatyue
Churche
they
had
for
the
confirmacion
of
Christes
doctrine
.
Neyther
is
it
at
this
day
necessarye
,
the
Gospell
being
nowe
stablyshed
,
that
men
shuld
haue
suche
wonderfull
gyftes
of
the
spirite
.
Wherfore
good
chrysten
people
I
exhorte
you
,
and
in
the
name
of
Christ
I
requyre
you
,
that
accordynge
to
the
exemple
of
these
Samaritanes
here
,
ye
wol
laye
downe
your
supersticion
and
blyndnes
of
harte
,
wherin
ye
haue
wandered
,
and
wyth
glad
mindes
receyue
the
worde
of
God
,
accordynge
to
youre
profession
and
promyse
whych
ye
made
at
the
fount
stone
,
and
put
on
Christ
,
renouncynge
the
worlde
,
the
flesh
,
and
the
deuell
wyth
stedfast
and
earnest
fayth
.
And
no
doubt
ye
shal
be
endowed
wyth
the
holy
goost
who
in
all
your
trouble
and
afflictions
shall
conforte
you
and
directe
you
in
youre
waye
to
heauenwarde
where
is
our
dwellynge
place
prepared
wyth
the
father
,
sonne
,
and
holy
goost
.
To
whome
be
all
glorye
wythout
ende
.
Amen
.
The
gospell
on
the
thyrde
daye
of
Pentecost
.
The
.x.
chapter
of
Ihon.
Th
argument
.
☞
Christ
is
the
true
shepeherde
.
IEsus
sayd
vnto
hys
disciples
.
Verely
verely
I
say
vnto
you
:
he
that
entreth
not
in
by
the
dore
into
the
shepefolde
,
but
clymmeth
vp
some
other
way
,
the
same
is
a
thefe
and
a
murtherer
.
But
he
that
entereth
in
by
the
dore
,
is
the
shepherd
of
the
shepe
:
to
hym
the
porter
openeth
,
and
the
shepe
heare
his
voyce
,
and
he
calleth
his
owne
shepe
by
name
,
and
he
leadeth
them
out
.
And
whan
he
hath
sent
forth
hys
owne
shepe
,
he
goeth
before
them
and
the
shepe
folowe
hym
,
for
they
knowe
hys
voyce
.
A
straunger
wyll
they
not
folowe
,
but
wyll
flee
from
hym
:
for
they
knowe
not
the
voyce
of
straungers
.
Thys
prouerbe
spake
Iesus
vnto
them
,
but
they
vnderstode
not
what
thynges
they
were
whych
he
spake
vnto
them
.
Than
sayd
Iesus
vnto
them
againe
:
Verely
,
verely
,
I
saye
vnto
you
:
I
am
the
dore
of
the
shepe
.
Al
(
euen
as
many
as
came
before
me
)
are
theues
and
murtherers
:
but
the
shepe
dyd
not
heare
them
.
I
am
the
dore
:
by
me
yf
any
man
enter
in
,
he
shal
be
safe
,
and
shall
go
in
and
out
,
and
fynde
pasture
.
A
thefe
commeth
not
but
for
to
steale
,
kyll
,
and
to
destroye
.
I
am
come
that
they
myght
haue
lyfe
,
and
that
they
might
haue
it
more
aboundauntly
IN
the
Gospell
of
thys
daye
(
deare
frendes
)
our
sauiour
Christ
declareth
hys
owne
propertie
or
office
and
he
setteth
out
vnto
vs
the
excedynge
loue
and
kyndnes
whyche
he
beareth
to
mankynde
by
a
very
proper
and
feate
parable
or
similitude
,
whereby
he
resembleth
hymselfe
to
a
good
shepeherde
,
and
the
false
preachers
or
prelates
to
theues
and
murtherers
.
Certaynly
all
false
doctours
,
all
false
prophetes
,
all
proude
pharisees
that
woll
iustifye
them selues
by
theyr
owne
workes
and
all
hypocrites
be
here
wonderfully
touched
.
And
why
?
Bycause
they
entre
not
into
the
shepefolde
by
the
dore
,
but
clyme
vp
an
other
waye
.
What
call
ye
clymmynge
vp
an
other
waye
?
Surely
it
is
to
seke
forgyuenes
of
thy
synnes
,
ryghtuousmakynge
,
and
euerlastynge
lyfe
by
other
meanes
then
Christ
(
whych
is
the
waye
,
Io.
xiiij
.
the
trouth
,
and
the
lyfe
)
hath
taught
.
Wherfore
yf
thou
enterest
not
in
by
the
dore
,
that
is
to
saye
by
Christe
,
but
an
other
way
,
I
meane
,
yf
thou
wylt
iustifie
thy selfe
and
promyse
thy selfe
soule
helth
,
bearynge
thy
self
bold
of
thyn
own
proper
workes
,
&
not
cleauing
to
the
mercy
of
God
(
accordynge
to
th
exemple
of
the
publicane
)
nor
dependynge
vpon
the
merytes
of
Christes
passion
,
art
thou
not
,
trowest
thou
,
by
Christes
owne
iudgement
and
sentence
here
,
a
thefe
and
a
murtherer
?
But
what
a
greate
thefe
art
thou
yf
thou
also
teachest
other
folke
to
thynke
the
same
that
thou
doest
?
By
me
,
sayeth
Christ
,
he
that
entereth
in
,
shal
be
saued
.
But
what
is
thys
shepefolde
that
he
speaketh
here
of
?
surely
the
shepefolde
is
the
church
,
it
is
the
congregacion
and
assemble
of
Christen
people
.
He
that
wol
entre
into
thys
congregacion
,
into
this
church
,
into
the
holy
communion
and
felowship
of
christen
persons
any
other
wayes
than
by
Christ
,
he
is
a
thefe
and
no
christian
person
.
He
that
also
woll
teache
any
other
doctrine
in
Christes
churche
than
such
as
Christ
hath
taught
,
is
no
pastoure
,
no
bysshop
,
no
true
shepeherde
,
but
a
thefe
rather
,
a
murtherer
,
a
wolfe
.
And
it
is
much
to
be
feared
,
lest
there
be
at
thys
daye
many
mo
wolues
and
theues
,
than
be
true
herdmen
&
feders
.
I
saye
I
am
sore
afrayed
lest
the
prophecye
of
saynt
Paule
be
yet
styll
veryfyed
&
in
force
in
christendome
.
For
whan
S.
Paule
shulde
departe
from
Ephesus
,
Act.
xx
.
and
knewe
by
the
spirite
of
God
,
that
his
death
approched
,
he
called
together
the
prestes
or
elders
of
the
congregacion
and
amonges
other
wordes
he
sayth
thus
.
Take
hede
vnto
your selues
and
to
all
the
flocke
wherin
the
holy
goost
hath
made
you
byshops
that
is
to
saye
ouerseers
,
to
fede
or
guyde
after
the
maner
of
good
shepeherdes
the
church
of
God
,
whych
he
hath
purchased
wyth
hys
owne
bloude
.
For
I
am
sure
of
thys
,
that
after
my
departynge
shal
greuouse
wolues
enter
in
amonges
you
,
not
sparynge
the
flocke
.
But
who
is
the
porter
of
thys
shepefolde
whych
openeth
the
dore
to
the
good
&
faythful
shepeherde
of
Christes
flock
?
Surely
it
is
the
holy
goost
,
☞
for
he
openeth
vnto
hym
the
scriptures
of
God
,
he
leadeth
hym
into
al
trouth
And
hys
shepe
,
that
is
to
say
,
his
paryshners
,
heare
hys
voyce
,
Prouer.
xxvij
.
and
he
calleth
hys
owne
shepe
by
name
,
accordynge
also
to
the
counsayle
of
Salomon
in
his
prouerbes
,
where
he
sayeth
:
Se
that
thou
know
the
nombre
yf
thy
catell
thy selfe
,
and
loke
well
to
thy
flockes
.
Moreouer
thys
good
shepeherde
,
this
good
curate
,
thys
byshop
,
thys
ouerseer
goeth
before
hys
shepe
and
hys
shepe
folowe
hym
.
What
is
thys
to
saye
?
Truly
he
that
is
a
good
byshop
,
a
good
pastoure
,
and
curate
woll
make
himselfe
comformable
to
hys
doctrine
,
he
wol
leade
them
the
waye
,
that
by
hys
steppes
and
good
exemple
of
lyuinge
,
they
may
walke
in
Christes
groundes
and
pastures
.
He
woll
not
playe
the
crabbe
fysh
whych
wolde
haue
taught
her
doughter
to
go
streyght
,
but
wold
not
leade
her
the
waye
her selfe
and
teach
her
by
her
exemple
how
to
go
,
as
it
is
in
Esopes
fables
.
I
am
afrayed
we
haue
many
crabbes
.
Saynt
Paule
wold
haue
a
byshop
that
is
to
saye
an
ouerseer
or
curate
to
gyue
good
exemple
of
lyuynge
hymselfe
and
to
haue
a
good
&
honest
reporte
of
straungers
,
i.
tim.
iij
Tit.
ij
.
leste
hys
lyuynge
be
a
slaunder
to
his
doctrine
.
So
doynge
,
hys
shepe
shal
folowe
hym
,
and
shal
knowe
hys
voyce
.
For
assuredly
,
they
that
be
godly
persones
woll
knowlege
none
for
theyr
shepeherde
,
but
such
as
teache
gods
worde
True
teachers
of
Christes
Gospell
be
easely
discerned
of
good
christen
men
.
And
agayne
the
good
christen
men
be
easely
discerned
and
knowen
of
true
preachers
.
Thys
prouerbe
or
parable
nakedly
and
vnapplyed
spake
Iesus
to
hys
disciples
.
But
they
vnderstode
not
what
thynges
they
were
whyche
he
spake
vnto
them
,
and
no
maruayle
.
For
(
as
saynt
Paule
sayeth
)
the
flesh
perceyueth
not
the
thynges
that
be
goostly
.
The
disciples
were
as
yet
but
carnall
.
And
therfore
our
Sauiour
Christ
lyke
a
good
mayster
declareth
vnto
them
the
meanynge
of
hys
parable
,
&
sayeth
,
that
he
hymselfe
is
the
dore
of
the
shepe
,
by
hym
who
soeuer
entreth
in
,
shal
be
saued
and
shal
go
in
&
out
and
fynde
pasture
,
as
who
shulde
saye
,
whether
so
euer
he
turneth
hym
,
whyther
so
euer
he
casteth
hys
eyes
,
he
shall
fynde
that
shal
be
for
the
behoufe
and
edificacion
of
hys
flocke
,
brefley
to
speake
,
God
shal
be
wyth
hym
,
the
holy
goost
shall
prompt
hym
and
put
hym
in
mynde
of
such
thinges
as
he
ought
to
teach
hys
paryshners
and
flocke
that
is
commytted
to
hys
charge
.
But
(
sayeth
Christe
)
as
many
as
came
before
me
are
theues
and
murtherers
,
and
the
shepe
dyd
not
heare
them
.
Here
doth
our
Sauioure
Christ
shewe
vs
the
difference
betwene
the
doctrine
of
the
true
preachers
and
the
doctrine
of
heretikes
,
☜
of
false
prelates
,
&
hypocrites
.
Nowe
,
they
go
before
Christ
whych
beare
not
Christ
with
them
,
and
which
woll
seme
wyser
than
Christ
,
as
Peter
dyd
when
he
rebuked
Christ
bycause
he
sayd
that
he
shulde
suffer
death
.
And
therfore
Christe
called
hym
Satan
,
Mat.
xvi
and
bad
hym
come
after
hym
.
Wherfore
marke
the
difference
of
Christ
and
of
the
false
Apostles
.
Ioh.
i.
Christe
is
the
preacher
of
grace
,
the
pseudapostles
preach
mans
merytes
.
Ioh.
viij
Christ
is
carefull
for
the
fode
of
hys
shepe
,
the
false
Apostles
seke
theyr
owne
lucre
and
gaynes
Christ
seketh
the
glorye
of
the
father
,
the
false
Apostles
steale
from
God
hys
glorye
.
Ioh.
xi
.
Christe
quyckeneth
wyth
hys
worde
,
the
false
Apostles
kyl
mens
soules
wyth
wycked
doctrine
.
For
the
thefe
commeth
not
but
to
steale
,
to
kyll
,
and
to
destroye
.
Hytherto
I
haue
brefly
and
playnly
declared
the
parable
of
the
shepeherde
.
Now
it
shal
be
your
partes
(
good
people
)
so
to
acquaynte
youre selues
wyth
gods
worde
,
that
ye
maye
knowe
the
voyce
of
the
shepeherde
from
the
voyce
of
the
thefe
and
murtherer
accordinge
to
our
Sauioure
Christes
wordes
here
.
So
doynge
ye
shall
at
laste
be
conducted
to
the
moost
swete
&
pleasaunt
groundes
of
the
lyuinge
,
and
shall
syt
wyth
Abraham
,
Isaac
,
and
Iacob
,
and
wyth
the
aungels
in
heauen
,
where
ye
shall
se
God
face
to
face
and
haue
fruicion
of
all
ioye
wyth
God
.
To
whome
be
al
honour
and
glorye
worlde
wythout
ende
.
AMEN
.
The
Epistle
on
the
.iiij.
daye
of
Pentecoste
,
that
is
to
saye
,
on
the
wednesdaye
in
wytsonweke
.
The
.ij.
chapter
of
the
Actes
.
Th
argument
☞
The
sermon
of
saynt
Peter
,
conteynynge
the
prophecye
of
Iohel
.
PEter
stepped
forth
wyth
the
eleuen
,
and
lyft
vp
hys
voyce
,
and
sayd
vnto
them
:
Ye
men
of
Iurye
,
and
al
ye
that
dwell
at
Ierusalem
,
be
thys
knowen
vnto
you
,
and
wyth
your
eares
heare
my
wordes
.
For
these
are
not
droncken
as
ye
suppose
,
seyng
it
is
but
the
thyrde
houre
of
the
daye
.
But
thys
is
that
whych
was
spoken
by
the
prophete
Iohel
:
And
it
shall
be
in
the
last
dayes
,
sayeth
God
:
of
my
spirite
I
wyll
poure
out
vpon
all
fleshe
.
And
your
sonnes
and
your
daughters
shall
prophecye
,
and
your
yonge
men
shal
se
visions
,
and
your
olde
men
shall
dreame
dreames
.
And
on
my
seruauntes
,
and
on
my
hande
maydens
I
wyll
poure
out
of
my
spirite
in
those
dayes
,
and
they
shall
prophecye
.
And
I
wyll
shewe
wonders
in
heauen
aboue
,
and
tokens
in
the
earth
beneth
,
bloude
,
and
fyre
,
and
the
vapor
of
smoke
.
The
Sonne
shal
be
torned
into
darckenes
and
the
Mone
into
bloude
,
before
that
greate
and
notable
daye
of
the
Lord
come
.
And
it
shall
come
to
passe
,
that
who
soeuer
shall
call
on
the
name
of
the
Lorde
,
shal
be
saued
.
IN
the
lesson
of
thys
present
daye
(
good
Christen
people
)
is
conteyned
the
ryght
godly
sermon
of
the
holy
Apostle
saynt
Peter
,
wherin
he
soberly
,
coldly
,
and
lernedly
maketh
answere
and
defense
to
the
vnreuerent
talkynge
and
of
the
people
of
all
nations
whyche
when
they
herde
Christes
disciples
speake
wyth
new
tonges
the
great
workes
and
wonders
of
god
,
were
partly
abashed
and
wondered
therat
,
and
partly
gested
vpon
them
and
sayde
they
were
dronken
and
full
of
newe
wyne
.
Saynt
Peter
therfore
which
of
a
fysherman
is
now
become
a
great
byshop
and
pastor
ryseth
vp
,
not
alone
yet
,
but
the
.xi.
apostles
standyng
vp
wyth
him
,
leste
(
as
Erasmus
doth
full
well
note
)
he
myght
be
thought
to
vsurpe
any
tyrannye
or
raygne
ouer
hys
felowes
.
Erasmus
in
paraphrasi
.
He
only
spake
the
wordes
,
but
he
spake
them
in
the
name
of
all
hys
felowes
,
euen
as
he
alone
dyd
also
before
Christes
passion
in
the
name
of
al
his
felowes
confesse
Iesus
Christ
to
be
the
sonne
of
the
lyuynge
God
.
Who
wolde
haue
thought
that
so
simple
a
creature
and
that
a
fysherman
shuld
haue
had
suche
audacitie
ones
to
haue
loked
vpon
so
great
a
multitude
.
Oftentymes
great
Oratours
when
they
brynge
theyr
oration
that
they
haue
longe
studyed
for
before
,
to
speke
in
a
great
audience
of
people
or
before
a
great
ruler
,
chaunge
colours
,
be
astonyed
&
vtterly
dismayed
.
Truly
thys
was
that
heauenly
dronkennes
whych
they
had
caught
of
that
heuenly
cup
wherof
the
prophete
sayeth
.
Calix
meus
inebrians
q
praeclarus
est
.
Thys
fysher
man
I
saye
stode
before
so
great
a
multitude
,
he
ioyned
with
hym
in
commission
the
eleuen
Apostles
,
not
to
ayde
hym
but
to
accompany
hym
,
he
fixed
hys
eyes
vpon
the
people
whych
were
vnknowen
vnto
hym
,
he
lyfted
vp
hys
voyce
and
wythout
any
premeditacion
at
al
,
he
spake
vnto
them
accordynge
as
the
Lorde
had
commaunded
hym
to
do
.
Neyther
speaketh
he
for
himselfe
,
but
beynge
the
shepherde
he
defendeth
the
flocke
,
whyche
thynge
he
doth
not
wyth
humane
craft
or
eloquence
,
but
with
the
ayde
of
holy
scripture
.
Now
the
hose
multitude
awayteth
to
heare
what
he
woll
saye
.
Let
vs
also
attende
,
for
asmoche
as
these
thynges
be
spoken
to
all
.
Fyrst
after
he
hadde
ones
wyth
mouynge
hys
hande
assuaged
the
murmuryng
of
the
people
,
he
beganne
wyth
such
a
proheme
as
myghte
make
them
attente
and
desyrous
to
heare
wythout
any
rhetoricall
flattery
at
all
.
O
ye
men
(
sayeth
he
)
of
the
Iuysh
nation
,
The
oration
of
Peter
.
whome
it
behoueth
not
to
be
ygnoraunte
of
the
lawe
and
of
the
prophetes
and
namely
you
whych
be
inhabitauntes
of
the
cytie
of
Ierusalem
where
the
heade
of
our
religion
and
knowlege
of
the
lawe
is
:
Ye
haue
cause
perchaunce
to
wonder
,
but
ye
haue
no
cause
to
sklaunder
.
Wherfore
so
many
of
you
as
be
here
,
gyue
attentiue
eares
a
lytle
whyle
vnto
me
,
and
knowe
the
matter
as
it
lyeth
.
For
it
stande
you
all
vpon
so
to
do
.
For
these
men
of
Galilie
whome
ye
se
here
wyth
me
be
not
dronken
nor
full
of
new
wyne
,
as
some
of
you
thinke
,
syth
it
is
now
mornynge
&
but
the
thyrd
houre
from
the
sonne
rysynge
,
at
whych
tyme
noman
is
wont
to
be
dronke
.
But
in
these
men
ye
se
now
the
thynge
accomplyshed
whyche
God
longe
ago
promysed
by
Iohel
hys
prophete
shulde
come
to
passe
.
Harken
to
the
prophecye
,
and
consyder
whether
the
thynge
be
fulfylled
or
not
.
Sklaunder
not
,
bycause
ye
se
a
thynge
vnwont
,
but
receyue
rather
the
grace
whych
almyghty
god
offereth
vnto
you
.
Iohel
.
ij
For
Iohel
beynge
inspyred
wyth
the
holy
goost
and
seynge
,
that
the
tyme
shulde
come
that
God
whych
at
sondry
tymes
before
had
imparted
hys
spirite
to
Moses
and
to
many
prophetes
for
your
conforte
and
instruction
wolde
ones
at
laste
whan
hys
onely
begotten
sonne
shulde
come
,
poure
out
moost
plentefully
the
same
spirite
not
vpon
one
or
two
(
as
hertofore
)
but
vpon
all
nations
of
the
worlde
euen
as
many
as
wyth
syncere
fayth
shulde
receyue
thys
glad
tydynges
whyche
at
hys
commaundement
we
brynge
now
vnto
you
:
thus
vttered
the
heuenly
prophecye
.
Erit
in
nouissimis
die
bus
.
It
shal
come
to
passe
in
the
last
dayes
,
sayeth
the
Lorde
.
I
shal
poure
out
plentefully
of
my
spirite
vpon
all
flesh
,
and
sodenly
your
sonnes
and
your
doughters
shal
prophecie
and
your
yonge
men
shall
se
visions
,
and
your
olde
persons
shall
dreame
dreames
.
And
truly
vpon
my
seruauntes
&
my
handmaydens
I
shal
poure
out
of
my
spirite
and
they
shal
prophecie
.
And
I
shal
gyue
wonders
in
heauen
aboue
,
and
tokens
in
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
than
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
,
commeth
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
Manna
in
the
wyldernes
and
are
dead
.
This
is
that
breade
whych
commeth
downe
from
heauen
,
that
a
man
maye
eate
therof
,
and
not
dye
.
I
am
that
lyuynge
breade
whych
came
downe
from
heauen
.
Yf
any
man
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
commeth
by
the
inspiracion
of
the
father
,
who
lyke
as
by
the
sonne
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
heuenly
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
drawen
,
is
in
fault
himselfe
,
bycause
he
with
draweth
hymselfe
from
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
man
heareth
with
hys
bodely
eyen
Christes
wordes
in
vayne
,
onles
he
heare
within
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
man
euer
sawe
or
herde
god
as
he
is
.
For
thys
is
only
graunted
to
the
sonne
of
man
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
membres
:
the
sacramente
of
whych
body
all
faythfull
persones
be
wonte
to
receyue
,
when
they
communicate
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
can
,
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
conuersation
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
.
AMEN
.
¶
Imprinted
at
London
by
Richarde
Bankes
,
and
are
to
be
solde
in
Fletestrete
at
the
sygne
of
the
whyte
Harte
.
Cum
priuilegio
ad
imprimendum
solum
.
❧
THE
EPIstles
and
Gospelles
with
a
brief
Postyll
vpon
the
same
from
Trinitie
sonday
tyll
Aduent
,
drawen
forth
by
dyuerse
learned
men
for
the
singuler
commoditie
of
al
good
christians
and
namely
of
prestes
and
Curates
.
Christus
Mat.
iiij
.
Poenitentiam
agite
,
appropinquauit
enim
regnum
coelorum
.
Cum
priuilegio
ad
imprimendum
solum
.
ANNO.
M.D.XL
.
THE
COPY
OF
THE
KINGES
GRACIOVS
PRIVILEGE
HEnry
the
eyght
by
the
grace
of
God
kynge
of
England
and
of
Fraunce
,
defensour
of
the
faith
,
lord
of
Irelande
,
and
in
earth
supreme
hed
immediatly
vnder
Christ
of
the
church
of
Englande
,
To
al
Printers
of
bokes
wythin
thys
our
Realme
and
to
all
other
our
officers
,
ministers
and
subiectes
these
oure
letters
hearyng
or
seynge
greatyng
.
We
let
you
wete
,
that
we
of
our
grace
especiall
haue
gyuen
priuilege
vnto
oure
welbiloued
subiecte
Richarde
Bankes
that
no
maner
parson
wythin
thys
oure
Realme
,
shal
prynte
any
maner
of
bokes
,
what
so
euer
our
sayde
subiecte
shall
prynte
first
wythin
the
space
of
seuen
yeares
nexte
ensuyng
the
prynting
of
euery
suche
boke
so
by
hym
printed
vpon
payne
of
forfeture
the
same
.
Wherfore
we
wol
and
commaunde
you
that
ye
nor
none
of
you
do
presume
to
prynte
any
of
the
sayde
bokes
duryng
the
tyme
afore
sayde
,
as
ye
tendre
oure
pleasure
and
woll
auoyde
the
contrary
.
The
Epistle
on
Corpus
Christi
day
.
The
fyrste
epistle
to
the
Corinthyans
,
the
.xi.
chapter
.
Th
argument
.
☞
The
institution
of
the
most
blessed
sacrament
of
the
Aulter
is
here
by
S.
Paule
described
vnto
vs
.
BRethren
,
that
which
I
deliuered
vnto
you
I
receyued
of
the
lorde
.
For
the
Lorde
Iesus
the
same
nyght
in
whych
he
was
betrayed
toke
breade
and
when
he
had
gyuen
thankes
he
brake
it
and
said
.
Take
ye
and
eate
,
this
is
my
body
,
whych
is
broken
for
you
.
Thys
do
ye
in
the
remembraunce
of
me
.
After
the
same
maner
also
he
toke
the
cup
when
supper
was
done
sayenge
.
Thys
cup
is
the
newe
Testament
in
my
bloude
.
This
do
as
oft
as
ye
drynke
it
in
remembraunce
of
me
.
For
as
oft
as
ye
shal
eate
this
bread
and
drinke
this
cup
,
ye
shal
shewe
the
lordes
death
tyl
he
come
.
Wherfore
whosoeuer
shall
eate
of
thys
breade
and
drynke
of
this
cup
vnworthyly
shal
be
gylty
of
the
body
and
bloude
of
the
lorde
.
But
let
a
man
examyne
him selfe
,
and
so
let
him
eate
of
the
breade
and
dryncke
of
the
cup
.
For
he
that
eateth
and
drynketh
vnworthely
,
eateth
and
drynketh
hys
owne
damnation
,
because
he
maketh
no
difference
of
the
lordes
body
.
☞
The
exhortacion
vpon
this
epistle
ye
shall
fynd
immediatly
before
the
Epistle
on
Easter
daye
.
The
Gospell
on
Corpus
Christi
daye
.
The
.vi
chapiter
of
Iohn
.
Th
argument
.
☞
Christ
is
the
true
breade
of
lyfe
.
IEsus
sayde
vnto
his
disciples
and
vnto
the
company
of
the
Iues.
My
fleshe
is
meate
in
dede
,
and
my
bloud
is
drinke
in
dede
.
He
that
eateth
my
flesh
and
drynketh
my
blod
,
dwelleth
in
me
&
I
in
hym
.
As
the
lyuing
father
hath
sent
me
,
and
I
lyue
for
the
father
:
Euen
so
he
that
eateth
me
,
shall
lyue
by
the
meanes
of
me
.
Thys
is
that
breade
,
whiche
came
downe
from
heauen
:
not
as
your
fathers
dyd
eate
Manna
,
and
are
deade
.
He
that
eateth
of
this
bread
,
shall
lyue
euer
.
IN
this
present
Gospel
(
good
people
)
our
sauiour
Christ
which
is
the
true
shepherd
and
feder
of
our
soules
goeth
about
to
shake
of
from
oure
myndes
the
fylthy
cares
of
thys
corporall
life
,
willyng
vs
rather
to
apply
our selfes
and
to
labour
wyth
the
gredy
desire
of
the
heuenly
and
gostly
ryches
,
to
obteyne
euerlasting
life
.
He
biddeth
vs
caste
out
of
our
myndes
the
worldy
breade
wherwith
our
bodyes
be
fedde
and
couet
that
heuenly
brede
which
giueth
and
conferreth
vnto
vs
euerlastinge
and
immortall
lyfe
of
the
soule
.
Thys
breade
is
taken
by
faythe
,
and
fayth
is
to
be
obteyned
and
gotten
of
almyghty
god
.
For
it
is
vndoubtedly
hys
gyfte
.
Whosoeuer
therfore
beleueth
in
Christe
,
he
alredy
hathe
euerlastyng
lyfe
,
inasmuche
as
he
hath
the
fountayne
of
immortalitie
.
I
am
(
sayeth
Christe
)
the
breade
of
lyfe
.
As
who
shulde
say
.
I
am
that
same
fode
whiche
gyueth
lyfe
not
only
corporall
,
but
rather
the
lyfe
of
the
soule
and
eternall
.
The
Iues
(
amonges
whom
Christ
was
conuersaunt
,
and
vnto
whom
he
had
this
communicacion
)
bosted
muche
in
the
Manna
,
that
was
sente
downe
from
heauen
vnto
theyr
auncestours
.
But
what
sayeth
Christe
vnto
them
?
Your
fathers
dyd
eate
Manna
in
the
wyldernes
,
and
dyed
.
Austin
.
Your
fathers
(
sayeth
S.
Austine
)
bicause
you
be
lyke
them
murmuryng
fathers
of
murmuryng
chyldren
.
For
assuredly
this
people
in
nothyng
offended
god
more
then
in
grutchyng
and
murmuryng
agaynste
God
.
Now
they
therfore
dyed
bicause
they
beleued
(
sayeth
S.
Austin
)
the
thynge
that
they
sawe
,
☜
but
the
thyng
they
sawe
not
,
they
beleued
not
nor
yet
vnderstode
.
O
sacramentum
pietatis
,
o
signum
vnitatis
,
The
wordes
of
saynte
Austine
.
o
vinculum
charitatis
.
Qui
vult
viuere
habet
vnde
viuat
,
accedat
,
credat
,
incorporetur
,
vt
viuificet
.
O
wonderfull
sacrament
of
godlynes
,
o
wonderfull
token
of
vnitie
,
o
wonderfull
bond
of
charitie
.
He
that
wyl
lyue
he
hath
wherof
he
may
lyue
,
let
him
drawe
nigh
let
him
beleue
&
let
him
be
incorporated
that
he
may
be
quickened
.
Let
him
not
departe
for
the
frame
of
the
membres
,
let
him
not
be
a
rotten
membre
worthy
to
be
cut
of
,
nor
yet
croked
whereof
he
may
be
ashamed
Let
him
be
a
fayre
membre
,
open
,
sounde
&
cleauing
to
the
body
.
Let
him
lyue
to
god
.
Let
him
nowe
labour
in
earthe
,
that
he
maye
afterwarde
lyue
in
heauen
.
The
sacrament
of
this
thing
(
saith
this
holy
doctour
)
that
is
to
saye
,
of
the
vnitie
of
the
body
and
bloude
of
Christe
,
is
taken
at
gods
bourde
of
some
men
to
their
saluation
,
and
of
some
to
their
damnation
.
☜
The
thynge
it selfe
is
ordeined
to
the
saluation
of
al
men
and
to
the
destruction
of
none
.
For
my
fleshe
(
sayeth
Christe
)
is
very
meate
,
and
my
blode
very
dryncke
.
Thys
breade
cam
downe
from
heuen
and
hath
an
heuenly
power
of
workynge
gyuen
it
of
god
,
that
who
so
euer
worthely
do
eate
it
,
shall
lyue
eternally
and
neuer
dye
.
Wherfore
good
christen
people
,
we
haue
no
nede
to
demaunde
from
heuen
any
Manna
sythe
we
haue
the
very
heuenly
breade
in
dede
,
that
is
to
say
,
the
body
of
our
sauiour
Christe
ready
vnto
vs
,
to
gyue
vs
euerlasting
lyfe
,
if
so
be
we
wol
take
it
worthely
&
with
fayth
.
For
vndoubtedly
Christ
is
that
heuenly
breade
whiche
gyueth
immortalitie
to
our
soules
,
&
whych
for
oure
sakes
was
betrayed
and
crucifyed
.
He
is
the
worde
of
god
in
whom
who
so
euer
stedfastly
woll
beleue
,
shall
haue
euerlasting
lyfe
.
Who
so
euer
shall
conuey
thys
heuenly
breade
into
the
bowels
of
his
soule
,
shal
be
nourished
and
growe
vp
to
euerlastinge
lyfe
.
For
assuredly
thys
is
the
lyuely
breade
,
whiche
is
descended
downe
from
heuen
,
euen
the
moste
preciouse
body
of
our
sauiour
Christ
whiche
was
betrayed
and
put
to
death
to
redeme
the
lyfe
of
the
hole
worlde
.
Let
vs
beleue
it
,
let
vs
take
it
&
we
shall
lyue
.
The
mystery
of
this
thing
is
right
straunge
and
wonderfull
to
the
world
.
But
suerly
onles
thou
beest
by
faith
ingrafted
and
incorporated
into
this
mysticall
body
&
stycke
faste
in
the
same
(
euen
as
a
braunche
doth
in
the
vine
tree
)
thou
shalt
haue
no
lyfe
in
the.
Let
vs
not
(
my
frendes
)
murmoure
wythin
our selues
as
the
Iues
did
,
and
say
how
can
he
gyue
vs
his
fleshe
to
eate
?
The
Iues
(
saythe
saynte
Augustine
)
bycause
they
vnderstode
not
the
breade
of
concorde
:
Austin
.
therfore
they
discorded
,
and
fel
at
variaunce
wythin
themselues
.
But
suerly
they
that
eate
this
bread
,
do
not
stryue
nor
contende
wythin
themselues
,
for
by
thys
most
blessed
and
heuenly
breade
god
maketh
them
to
dwel
in
hys
house
in
full
vnitie
and
concorde
togyther
.
Christ
assureth
vs
,
that
onles
we
eate
hys
fleshe
,
and
drynke
hys
blode
,
we
shall
not
haue
lyfe
in
vs
.
Ioh.
vj.
But
how
shal
we
eate
his
fleshe
and
drynke
his
bloude
?
Truly
(
as
all
holy
doctours
expounde
thys
texte
)
we
eate
Christes
fleshe
and
drynke
his
bloude
,
August
.
lib.
iij.
de
doct.
Christ
.
S.
Ambrose
.
when
we
communicate
and
take
parte
of
his
passion
,
and
swetly
and
profitably
lay
vp
in
our
memory
that
hys
fleshe
was
crucifyed
and
wounded
&
that
his
most
precyouse
blode
was
shed
for
vs
.
He
that
beleueth
not
thus
in
hym
(
sayth
saynt
Augustine
)
eateth
not
Christ
,
and
therefore
he
hath
not
the
Christen
fayth
,
without
whyche
he
can
haue
no
pardon
of
hys
synnes
.
Wherfore
(
my
frendes
)
let
vs
dayly
eate
this
heauenvly
breade
this
Christ
our
louyng
sauiour
in
spirite
and
by
fayth
.
Let
vs
I
saye
take
holde
of
him
let
vs
apprehende
him
by
fayth
,
let
vs
take
the
benefite
and
vse
of
his
passion
and
resurrection
,
☜
let
vs
make
him
all
ours
.
Let
vs
suffre
hym
to
entre
into
vs
.
Spiritually
we
ought
dayly
to
receyue
him
.
But
both
spiritually
and
also
sacramentally
and
corporally
we
must
receiue
him
with
most
hyghe
reuerence
in
forme
of
breade
at
suche
tyme
as
the
churche
appoynteth
,
and
namely
at
the
feaste
of
Easter
.
I
saye
,
when
we
come
to
the
aultare
of
god
,
and
to
his
holy
borde
,
let
vs
take
hede
,
that
we
worthely
receyue
in
forme
of
breade
his
moste
preciouse
body
,
i.
cor.
xj
.
lest
we
take
hym
to
our
damnacion
,
not
discerning
the
lordes
body
.
Which
thyng
we
can
not
do
without
penaunce
,
stedfast
fayth
and
ful
purpose
of
amending
our
former
lyfe
.
Let
vs
fyrst
or
euer
we
approch
to
this
blessid
sacrament
examine
our selues
by
knowledging
our
sinnes
against
god
,
Contricion
of
herte
.
wherunto
we
shal
be
brought
by
heryng
&
considering
gods
wyl
declared
in
his
lawes
&
perceiuing
in
our
conscience
the
god
is
displeased
with
vs
for
the
same
and
therupon
conceiuing
not
only
greate
sorowe
,
but
also
great
feare
of
gods
wrath
towardes
vs
,
considering
we
haue
no
worthy
meritis
to
lay
before
god
as
sufficient
satisfaction
for
our
synnes
,
which
done
,
we
must
conceiue
sure
hope
&
fayth
that
god
yet
wyl
forgiue
vs
our
synnes
not
for
our
owne
worthines
but
for
the
only
merites
of
his
bloude
&
passion
which
fayth
we
shal
confirme
by
the
applieng
of
Christes
promise
conteined
in
his
gospell
&
namely
in
the
institucyon
of
thys
most
blessed
sacrament
where
it
is
sayde
(
giuen
for
the
remission
of
our
synnes
.
Faythe
&
hope
of
forgiuenes
.
Math.
xxvj
.
)
But
to
the
atteining
of
this
fayth
,
the
seconde
parte
of
penaunce
,
that
is
to
say
,
confession
to
the
prest
is
necessary
,
Confession
to
a
preste
inasmuch
as
the
absolucion
giuen
by
him
is
ordeined
of
Christ
to
applie
the
promises
of
gods
grace
to
vs
,
according
to
these
textes
.
Ioh.
xx
.
Luce.
x.
Whose
synnes
soeuer
you
forgiue
shal
be
forgiuen
,
whose
synnes
ye
reteine
,
shal
be
reteined
.
Also
.
He
that
heareth
you
heareth
me
.
Finally
being
thus
truly
penitent
contrite
&
confessed
,
we
must
also
bryng
forth
the
frutes
of
penaunce
,
The
frutes
of
penaunce
.
as
prayer
,
fasting
&
almes
dede
.
We
must
also
make
restitucion
or
satisfaccion
in
wyl
&
dede
to
our
neyghbours
in
that
we
haue
done
them
wrong
.
We
must
also
do
al
other
good
workes
of
mercy
&
charitie
&
expresse
our
obedient
wyl
in
fulfylling
of
gods
commaundement
outwardly
when
tyme
and
occasion
shal
be
gyuen
vs
.
Thus
we
shall
examine
our selues
&
so
receyue
this
moste
holy
sacrament
worthely
.
Otherwyse
we
shal
receiue
our
owne
damnacion
.
Wherfore
my
frendes
do
as
I
haue
here
declared
vnto
you
and
ye
shal
receiue
forgiuenes
of
your
sinnes
&
at
laste
the
croune
of
euerlasting
lyfe
.
Vnto
whiche
.
&c.
THE
EPISTLE
ON
TRINITIE
SONDAYE
.
THE
IIII.
Chapter
of
the
Apocalyps
.
Th
argument
.
☞
God
Maiestie
is
here
described
.
I
Loked
vp
and
sawe
a
dore
open
in
heauen
,
and
the
fyrst
voyce
whych
I
herde
was
as
it
were
of
a
trompet
talkynge
wyth
me
,
whych
sayd
:
come
vp
hyther
and
I
wyll
shewe
the
thynges
,
whych
must
be
fulfylled
herafter
.
And
immediatly
I
was
in
the
spirite
and
beholde
a
seate
was
set
in
heauen
,
and
one
sat
on
the
seate
.
And
he
that
sat
,
was
to
loke
vpon
,
lyke
a
Iaspar
stone
,
and
a
Sardyne
stone
.
And
there
was
a
rayne
bowe
aboute
the
seate
,
in
syght
lyke
to
an
Emeralde
.
And
aboute
the
seate
were
.xxiiij.
seates
.
And
vpon
the
seates
.xxiiij.
Elders
sytting
,
clothed
in
whyt
rayment
,
and
had
on
their
heades
crownes
of
golde
.
And
out
of
the
seate
proceded
lyghtenynges
,
and
thundrynges
,
and
voyces
,
and
there
were
seuen
lampes
of
fyre
,
burnynge
before
the
seate
,
whych
are
the
seuen
spirites
of
God
.
And
before
the
seate
there
was
a
see
of
glasse
,
like
vnto
Crystal
and
in
the
myddes
of
the
seate
,
and
rounde
aboute
the
seate
were
foure
beastes
ful
of
eyes
before
and
behynde
.
And
the
fyrst
beast
was
lyke
a
Lyon
,
and
the
seconde
beast
lyke
a
Calfe
,
and
the
thyrde
beast
had
a
face
as
a
Man
,
and
the
fourth
beast
was
lyke
a
flyenge
Egle.
And
the
foure
beastes
had
eche
one
of
them
.vi.
wynges
about
hym
,
and
they
were
full
of
eyes
wythin
.
And
they
had
no
rest
daye
neyther
nyght
,
sayenge
:
Holy
,
holy
,
holy
,
Lorde
God
almyghty
whych
was
,
and
is
,
and
is
to
come
.
And
whan
those
beastes
gaue
glorye
and
honoure
,
and
thankes
to
hym
that
sat
on
the
seate
(
whych
lyueth
for
euer
and
euer
)
the
.xxiiij.
Elders
fell
downe
before
hym
that
satte
on
the
trone
and
worshypped
hym
that
lyueth
for
euer
,
and
cast
their
crownes
before
the
trone
,
sayenge
:
thou
arte
worthy
o
Lorde
oure
God
to
receyue
glorye
and
honoure
,
and
power
,
for
thou
hast
created
all
thynges
,
and
for
thy
wylles
sake
they
are
,
and
were
created
.
GOod
people
we
be
sure
by
scripture
,
that
there
is
but
one
God
.
For
it
sayth
.
Herken
o
Israel
,
thy
god
is
one
.
Deu.
v.
But
forasmuch
as
the
scripture
doth
attribute
godheade
and
diuine
essencie
to
thre
:
therfore
the
fathers
haue
founde
out
the
worde
(
person
)
for
the
auoydynge
of
many
errours
.
Why
the
feaste
of
Trinitie
was
institute
.
And
hereof
for
discernynge
the
sayd
persons
is
the
name
of
Trinitie
come
into
the
church
,
wherby
we
sygnifye
not
.iij.
vnegall
persons
,
but
thre
persons
coequal
of
one
in
diuisible
substaunce
and
essencie
.
And
as
touchinge
the
vse
of
thys
feast
,
oure
predecessours
thought
it
good
,
to
haue
some
certayne
tyme
appoynted
in
the
church
,
wherin
they
myght
intreate
of
the
offices
of
those
thre
persons
egall
in
godheade
.
And
bycause
the
fourth
chapter
of
the
Apocalyps
semeth
to
sette
forth
wonderfully
well
the
maiestie
of
God
and
not
obscurely
to
touche
the
mysterye
of
the
Trinitie
,
the
church
of
Englande
condescended
to
haue
the
same
red
in
the
church
thys
daye
,
whych
brefely
,
God
wyllynge
,
we
shal
declare
vnto
you
.
Thus
it
beginneth
After
thys
I
loked
,
and
beholde
a
dore
open
in
heauen
,
and
the
fyrst
voyce
I
herde
,
was
as
of
a
trompe
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
conuersacion
ought
now
to
be
in
heauen
.
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
allusion
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
regeneration
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
euen
in
the
outwarde
conuersation
of
maners
according
to
that
of
Christe
.
Let
your
lyght
so
shyne
before
men
that
they
maye
se
your
good
workes
.
But
why
is
thys
see
of
glasse
lykened
to
Crystall
?
Surely
bycause
Crystall
is
a
water
whych
by
continuaunce
of
tyme
is
tourned
into
the
hardenes
of
a
stone
,
suche
ones
ought
they
that
be
baptised
to
be
brought
vnto
,
that
is
to
saye
,
stronge
and
harde
in
faythe
.
By
the
.iiii.
beastes
full
of
eyes
before
and
behynde
,
some
do
vnderstande
the
.iiii.
Euangelistes
,
other
,
(
whose
iugemente
better
agreeth
to
the
scripture
as
it
semeth
)
do
vnderstande
those
heauenly
and
ministratoriouse
spirites
or
angels
whych
be
appoynted
to
stande
at
the
foure
quarters
of
heauen
(
by
whych
the
kyngdome
of
Christ
,
that
is
,
Heb.
ij
.
the
church
is
spred
)
to
execute
the
thynges
that
be
determined
by
the
vnserchable
and
eternall
counsayle
of
God
to
be
done
in
mens
thynges
.
These
be
full
of
eyes
before
and
behynde
,
that
is
to
say
,
they
be
replenyshed
wyth
the
science
and
knowlege
of
thinges
passed
and
thinges
to
come
.
And
the
fyrst
beast
was
lyke
a
Lyon
,
the
seconde
lyke
a
Calfe
,
the
thyrd
had
a
face
like
a
Man
,
and
the
fourth
was
lyke
a
flyenge
Egle.
Brethren
,
ye
shall
vnderstande
,
that
in
a
lyon
is
courage
and
strength
,
in
a
calfe
laboure
and
diligence
,
in
the
face
of
a
man
prudence
and
ryght
iudgement
,
in
an
egle
swyftnes
and
also
facilitie
in
doynge
theyr
ministeries
,
al
whych
vertues
they
haue
nede
of
,
☜
whych
wol
administre
well
and
prosperously
any
kyngdome
.
And
for
thys
cause
in
the
psalmes
the
Lorde
is
said
to
syt
and
ryde
vpon
Cherubim
,
bycause
that
by
them
he
executeth
hys
iudgementes
couragiously
,
diligently
,
prudently
,
and
wyth
great
swyftnes
.
To
thys
interpretacion
doth
the
scripture
agre
.
For
the
prophete
Ezechiel
in
the
.x.
chapter
doth
vnderstande
by
the
.iiii.
beastes
the
Cherubim
,
and
he
maketh
also
the
foure
beastes
one
,
hauynge
yet
foure
faces
or
formes
for
the
forsayde
vertues
wherwyth
those
ministrynge
spirites
,
whose
seruice
Christ
vseth
in
the
administracion
of
hys
kyngdome
,
were
indowed
.
In
that
they
haue
syxe
wynges
a
pece
,
is
betokened
theyr
swyftnes
of
obedience
to
execute
the
thynges
that
they
be
appoynted
vnto
.
Esa.
vi
.
In
lyke
maner
doth
Esay
describe
Seraphim
.
These
angels
,
or
yf
ye
lyst
,
these
foure
Euangelistes
whych
also
be
angels
that
is
to
say
messangers
,
by
whome
Christ
the
greate
conquerour
of
the
aduerse
powers
is
caryed
throughe
out
the
hole
worlde
as
it
were
in
a
triumphall
charette
,
haue
no
rest
neyther
day
nor
nyght
but
crye
without
ceasing
Holy
,
☞
holy
,
holy
,
that
is
to
saye
,
holy
father
,
holy
sonne
,
and
holy
spirite
comforter
,
one
Lorde
&
God
almyghty
,
Math.
xxviij
.
in
whose
name
all
we
that
beleue
be
baptised
.
And
whan
those
beastes
gaue
glorye
,
honoure
and
thankes
to
hym
that
sate
on
the
seate
whych
lyueth
for
euer
and
euer
,
the
.xxiiii.
elders
of
whom
mencion
is
made
before
fel
also
downe
before
him
which
sate
on
the
trone
,
and
worshypped
hym
that
lyueth
for
euer
.
Now
therfore
good
christen
people
,
syth
those
holy
spirites
or
angels
,
and
the
hole
quere
and
church
triumphant
in
heauen
do
wythout
ceasynge
,
laude
,
prayse
and
magnifye
the
hygh
maiestye
of
the
Godheade
,
let
not
vs
whych
be
the
churche
or
congregacion
militant
here
in
erth
be
behynde
wyth
our
prayses
,
commendacions
,
and
thankesgyuynge
.
The
holy
angels
do
crye
before
,
let
vs
answere
in
the
same
note
&
saye
.
Holy
father
,
holy
sonne
,
&
holy
goost
conforter
Let
vs
,
I
saye
,
accordynge
to
the
exemple
of
the
.xxiiii.
elders
cast
oure
crownes
before
the
trone
,
that
is
to
saye
,
confesse
the
crownes
and
rewardes
whyche
we
that
be
iustifyed
persons
haue
,
come
of
Christes
mere
goodnes
and
no
parte
of
our
owne
deseruynge
,
and
saye
:
Thou
arte
worthy
o
Lorde
our
God
to
receiue
glorye
,
and
honoure
,
and
power
.
For
thou
hast
created
all
thynges
and
for
thy
wyll
they
be
.
&c.
The
gospell
on
Trinitie
sondaye
.
The
.iij.
chapter
of
Ihon.
Th
argument
.
☞
A
conflicte
betwene
the
iustice
of
the
flesh
and
the
iustice
of
the
spirite
.
THere
was
a
man
of
the
Pharisees
named
Nicodemus
,
a
ruler
of
the
Iewes
.
The
same
came
to
Iesus
by
nyght
and
sayd
vnto
hym
:
Rabbi
,
we
knowe
that
thou
arte
a
teacher
come
from
God
,
for
no
man
coulde
do
such
myracles
as
thou
doest
excepte
God
were
wyth
hym
.
Iesus
answered
and
sayd
vnto
hym
:
Verely
,
verely
,
I
saye
vnto
the
,
excepte
a
man
be
borne
from
aboue
,
he
can
not
se
the
kyngdome
of
God
.
Nicodemus
sayeth
vnto
hym
:
how
can
a
man
be
borne
whan
he
is
olde
?
can
he
enter
into
hys
mothers
wombe
and
be
borne
againe
?
Iesus
answered
:
verely
verely
I
saye
vnto
the
,
excepte
a
man
be
borne
of
water
and
of
the
spirite
,
he
can
not
enter
into
the
kyngdome
of
God
.
That
whych
is
borne
of
the
flesh
,
is
flesh
,
and
that
which
is
borne
of
the
spirite
is
spirite
.
Maruayle
not
thou
that
I
sayd
to
the
,
ye
must
be
borne
from
aboue
.
The
wynde
bloweth
where
it
lysteth
,
and
thou
hearest
the
sounde
therof
,
but
canst
not
tell
whence
it
commeth
and
whether
it
goeth
.
So
is
euery
one
that
is
borne
of
the
spirite
.
Nicodemus
answered
and
sayd
vnto
him
:
how
can
these
thynges
be
?
Iesus
answered
and
sayd
vnto
hym
:
arte
thou
a
mayster
in
Israel
and
knowest
not
these
thynges
?
Verelye
verelye
I
saye
vnto
the
:
we
speake
that
we
do
knowe
,
and
testifye
that
we
haue
sene
:
and
ye
receyue
not
our
wytnes
.
Yf
I
haue
tolde
you
earthly
thinges
,
and
ye
beleue
not
:
how
shall
ye
beleue
,
yf
I
tell
you
of
heauenly
thynges
?
And
no
man
ascendeth
vp
to
heauen
,
but
he
that
came
downe
from
heuen
euen
the
sonne
of
man
whych
is
in
heauen
.
And
as
Moses
lyfte
vp
the
serpent
in
the
wyldernes
,
euen
so
muste
the
sonne
of
man
be
lyfte
vp
,
that
who
so
euer
beleueth
in
hym
perysh
not
,
but
haue
eternall
lyfe
.
IN
thys
Gospell
(
good
people
)
is
conteyned
a
sore
disputacion
vpon
the
iustyce
of
the
spirtye
,
and
the
iustice
of
the
fleshe
.
Christ
teacheth
and
defendeth
the
spirituall
iustice
,
Nicodemus
thother
,
but
so
yet
that
he
suffreth
himselfe
to
be
taught
and
instructed
of
Christ
.
Fyrst
therfore
we
shall
consyder
the
person
of
Nicodemus
,
as
the
Gospell
describeth
hym
,
and
howe
folyshly
he
speaketh
of
the
new
byrth
.
The
description
of
Nicodemus
.
For
hereby
we
shall
espye
what
we
also
can
do
of
oure
owne
power
in
godly
and
spirituall
maters
.
Now
the
Euangelyst
certifyeth
vs
that
Nicodemus
was
a
Pharisee
,
and
a
ruler
of
the
Iues
,
meanynge
herby
,
that
for
the
outwarde
conuersacion
he
was
fautles
in
lyuynge
and
floryshed
in
such
apparaunce
of
honesty
and
holynes
,
that
he
was
nombred
of
the
Iues
euen
amongest
the
chefest
&
fyrst
.
Lo
here
thou
hast
the
descripcion
of
Nicodemus
person
which
before
the
worlde
is
both
prudent
and
ryghtuouse
.
And
yet
neuertheles
this
worldly
wyse
and
holy
man
is
not
so
hardy
nor
so
stronge
,
that
he
dare
openlye
come
to
Christe
or
speake
vnto
hym
,
albeit
he
iudgeth
Christ
a
teacher
sente
from
God
,
and
can
not
denye
hys
sygnes
and
myracles
.
I
praye
you
,
why
doth
not
reason
here
come
forth
,
openly
to
confesse
Christes
doctrine
?
For
thys
thynge
doth
Christ
in
any
wyse
requyre
where
he
sayeth
.
He
that
confesseth
me
before
men
,
The
flesh
is
fearfull
.
I
shall
also
confesse
him
before
my
father
and
the
angels
of
heauen
.
Surely
reason
can
not
do
thys
,
it
farre
passeth
her
powers
to
subiecte
herselfe
to
the
hatred
of
the
worlde
for
Christes
sake
.
And
therfore
Christ
requyreth
of
vs
to
hate
oure
owne
selues
,
to
kyll
oure
olde
Adam
,
Math.
x
that
we
may
so
be
transformed
into
new
creatures
.
But
what
knowlege
hath
our
flesh
&
our
nature
of
such
transfourmynge
or
new
byrth
?
Surely
no
knowlege
,
no
felynge
,
no
vnderstandynge
at
al
,
as
thys
sayntly
Nicodemus
this
holy
prelate
trustynge
to
hys
owne
good
workes
ful
wel
declareth
.
Christ
talketh
of
the
spirituall
and
new
byrth
,
&
Nicodemus
loketh
vpon
the
carnal
byrth
,
sayeng
thus
.
How
can
a
man
be
borne
agayne
whan
he
is
olde
?
Shall
he
crepe
agayne
into
hys
mothers
wombe
?
Herken
how
foolyshly
,
how
vnwysely
for
al
his
outwarde
holynes
thys
noble
prelate
speaketh
of
godly
thynges
?
Yea
Christ
is
fayne
to
expounde
vnto
hym
,
how
it
commeth
to
passe
that
we
be
made
newe
creatures
.
Howbeit
he
yet
vnderstandeth
hym
not
&
therfore
he
asketh
agayne
how
it
can
be
.
I
pray
you
what
synguler
poynt
do
ye
se
in
thys
Nicodemus
,
or
what
other
thynge
do
ye
fynde
in
hym
but
ignoraunce
,
blyndnes
,
and
infidelitie
?
Wherfore
though
hys
outwarde
conuersacion
shyneth
neuer
so
muche
before
the
worlde
yet
it
can
not
please
God
.
God
beholdeth
not
the
outwarde
face
and
vysoure
,
but
the
mynde
and
fayth
,
Iere
v.
Ro.
xiiij
as
also
Heremy
sayeth
.
And
what
so
euer
is
not
of
fayth
is
synne
.
The
inwarde
ryghtuousnes
and
goodnes
must
go
before
,
or
els
the
outwarde
can
not
please
God
.
Yf
thou
hast
not
the
inwarde
iustice
,
forthwyth
Christ
sayeth
:
Onles
your
ryghtuousnes
be
better
then
the
ryghtuousnes
of
the
scribes
and
pharises
ye
shall
not
come
into
the
kyngdome
of
heauen
.
Wherfore
lyke
as
Nicodemus
is
here
founde
vnskylfull
,
rude
,
and
foolysh
in
maters
concernynge
the
honour
of
God
and
oure
helth
:
euen
so
be
all
we
,
olde
Adams
,
and
all
fleshly
(
accordynge
to
Christes
sayenge
,
what
so
euer
is
gendred
of
flesh
is
fleshe
)
onles
we
be
lyghtened
of
the
Lordes
spirite
.
What
the
scripture
calleth
fleshe
Ro.
viij
.
We
cal
flesh
here
the
hole
nature
of
man
,
the
body
,
mynde
,
reson
,
vnderstandyng
,
wyl
,
besyde
the
holy
goost
.
Such
a
man
and
such
a
body
of
synne
surely
can
do
nought
but
synne
,
seme
he
neuer
so
gay
to
other
men
,
and
be
he
decked
wyth
neuer
so
many
good
workes
,
whych
thynge
saynt
Paule
declareth
copiously
to
the
Romaynes
,
and
in
thys
place
thys
Nicodeme
ful
playnly
sheweth
by
hys
wyse
talking
Newe
byrth
Secondly
,
Christ
teacheth
vs
in
thys
Gospel
the
new
byrth
,
whych
thynge
Nicodemus
coulde
not
attayne
vnto
,
&
fyrst
he
so
speaketh
of
thys
new
byrth
or
regeneration
that
he
maketh
it
playnly
necessary
to
our
soules
helth
.
What
it
is
to
se
the
kingdom
of
God
For
thus
he
sayeth
:
Onles
a
man
be
borne
agayne
,
he
can
not
se
the
kyngdome
of
god
Now
to
se
the
kyngdome
of
God
is
as
muche
as
to
be
iustifyed
.
Wherfore
consyder
here
wyth
the
eyen
of
thy
mynde
what
Christe
speaketh
of
thys
maner
iustificacion
,
and
agayne
what
Nicodemus
thinketh
agaynst
it
.
Christ
reasoneth
and
gathereth
thus
.
No
worke
,
no
reason
,
no
outwarde
conuersacion
iustifyeth
,
it
is
only
the
new
byrth
that
must
worke
thys
.
Agaynst
thys
conclusion
Nicodeme
thus
obiecteth
.
Yf
so
be
my
outwarde
conuersacion
,
workes
&
lyfe
,
be
conformable
to
the
lawe
,
than
for
such
workes
sake
God
can
not
but
iustifye
me
and
make
me
eternally
blessed
.
But
surely
thys
sayenge
of
hym
is
excedingly
both
false
and
wycked
,
psa.
cxv
for
asmuche
as
all
men
be
lyers
,
and
only
God
true
.
Wherfore
let
vs
consyder
the
nature
of
thys
regendrynge
in
what
sorte
it
is
.
Onles
(
sayeth
Christ
)
thou
beyst
borne
againe
of
water
and
spirite
thou
canst
not
come
into
the
kingdome
of
heauen
.
Baptisme
Marke
that
in
baptisme
thys
new
byrth
begynneth
.
For
it
is
a
token
of
sleynge
the
fleshe
,
as
Paule
wytnesseth
Rom.
vi
.
And
thys
is
one
parte
of
the
newe
byrth
.
Now
in
baptisme
the
holy
goost
also
is
gyuen
and
where
as
we
be
thus
kylled
,
he
rayseth
vs
vp
agayne
,
he
dryueth
,
draweth
,
altereth
,
and
so
worketh
in
vs
,
that
we
be
led
nomore
wyth
fleshly
affections
but
wyth
goostly
,
and
that
we
shuld
breath
and
thynke
no
longer
vpon
earthly
thynges
but
vpon
heauenly
thinges
,
and
shulde
lyue
hensforth
only
to
ryghtuousnes
.
And
thys
is
thother
parte
of
thys
new
byrth
.
It
foloweth
herof
,
What
it
is
to
be
newe
borne
that
to
be
borne
again
is
nought
els
but
to
dye
to
synne
warde
,
and
by
spirite
and
fayth
to
lyue
to
iustice
warde
.
Where
thys
chaunceth
there
is
the
kyngdome
of
god
espyed
,
there
is
the
realme
of
heauen
entred
into
.
What
gloriacion
than
is
lefte
here
to
the
ryghtuousnes
of
Nicodemus
?
Surely
it
is
not
worth
a
rushe
,
nor
to
be
sette
an
hawe
by
,
Phil.
iij.
none
otherwise
than
Paule
estemed
his
ryghtuousnes
that
he
gat
in
hys
Iewysh
lyfe
no
better
than
donge
.
For
not
the
thynge
that
commeth
of
our
owne
reason
,
but
that
whych
the
spirite
worketh
in
vs
is
acceptable
to
God
.
The
thynge
that
is
gendred
of
the
spirite
is
spirite
,
and
is
only
of
valure
before
God
.
Eph
,
iiij
And
therfore
saynt
Paul
sayeth
to
the
Ephesians
.
Do
of
the
olde
man
accordynge
to
youre
former
maners
and
conuersation
,
and
put
ye
on
the
new
man
.
How
can
reason
do
or
compryse
these
thinges
,
syth
it
can
not
perceyue
thynges
corporall
and
outward
,
as
from
whence
the
wynde
commeth
and
whyther
it
woll
?
To
conclude
,
thys
new
byrth
is
a
worke
of
the
spirite
,
though
the
Papistes
do
neuer
so
muche
preache
the
iustice
of
theyr
fleshe
.
Christ
hath
purchased
vs
the
spirite
Thyrdly
,
we
be
here
taught
,
who
hath
gotten
,
gyuen
,
delyuered
,
and
communicated
vnto
vs
thys
spirite
,
euen
the
sonne
of
man
Christe
,
who
only
came
from
heauen
and
retourned
into
heauen
.
By
what
thynge
then
hathe
he
gotten
and
deserued
vnto
vs
this
spirite
?
Truly
herby
,
that
he
was
likewise
exalted
as
the
serpent
in
wyldernes
.
Nu.
xxi
.
But
what
maner
serpent
is
thys
?
The
people
of
Israell
ones
grudged
agaynst
god
and
blaspehmed
hym
so
heynously
that
he
sent
vpon
them
fyery
serpentes
.
And
who
so
euer
was
bytten
of
any
such
serpent
,
dyed
therof
.
Here
God
at
last
moued
with
the
prayers
and
requestes
of
Moses
,
commaunded
a
brasen
serpent
to
be
erected
for
a
signe
that
whosoeuer
beynge
stryken
of
any
suche
serpent
shulde
loke
vp
to
that
brasen
serpent
,
shulde
be
healed
.
Thys
fygure
Christ
draweth
to
hymselfe
,
and
this
in
sentence
he
sayeth
:
I
shal
be
delyuered
to
myne
aduersaries
to
be
crucifyed
and
at
last
slayne
,
for
thys
intente
,
that
by
my
crosse
and
death
God
the
moost
louynge
father
myght
be
reconciled
to
the
worlde
.
Whosoeuer
therfore
beynge
stryken
wyth
the
poyson
darte
of
synne
,
loketh
vp
to
me
that
is
to
saye
,
beleueth
on
me
,
shal
not
than
perysh
,
but
shall
attayne
euerlastynge
lyfe
.
Lo
such
one
is
Christ
vnto
vs
,
he
forgyueth
vs
our
synnes
,
and
bestoweth
on
vs
hys
spirite
,
he
transformeth
vs
to
new
creatures
,
☜
he
ordeyneth
vs
the
sonnes
and
heyres
of
God
,
so
that
we
cleaue
vnto
hym
and
beleue
on
him
wythout
doubtynge
.
Wherfore
good
people
that
God
of
hys
endles
goodnes
woll
vouchsaue
to
create
in
vs
a
syncere
and
a
ryghte
fayth
,
let
vs
al
praye
.
To
whom
be
all
glorye
and
honour
for
euer
and
euer
.
Amen
.
The
Epistle
on
the
fyrst
sonday
after
trinitie
.
The
.i.
epistle
of
Ihon
the
.iiij.
chapter
.
Th
argument
☞
How
God
loued
vs
fyrst
,
and
how
we
ought
by
hys
exemple
to
loue
our
neyghbour
.
MOost
dearely
beloued
brethren
,
God
is
loue
:
In
thys
appeared
the
loue
of
God
to
vs
ward
bycause
that
God
sent
hys
only
begotten
sonne
in
to
the
worlde
,
that
we
myght
lyue
thorow
hym
.
Herein
is
loue
,
not
that
we
loued
God
:
but
that
he
loued
vs
,
and
sent
his
sonne
to
make
agrement
for
our
synnes
.
Dearely
beloued
,
yf
God
so
loued
vs
,
we
ought
also
to
loue
one
another
.
No
man
hath
sene
god
at
any
tyme
.
Yf
we
loue
one
another
,
god
dwelleth
in
vs
,
and
hys
loue
is
perfyte
in
vs
.
Hereby
knowe
we
that
we
dwell
in
hym
,
and
he
in
vs
,
bycause
he
hath
gyuen
vs
of
hys
spirite
.
And
we
haue
sene
and
do
testifye
,
that
the
father
sent
the
sonne
to
be
the
Sauiour
of
the
world
.
Whosoeuer
confesseth
,
that
Iesus
is
the
sonne
of
God
,
in
hym
dwelleth
God
,
and
he
in
God
.
And
we
haue
knowen
,
&
beleued
the
loue
that
God
hath
to
vs
.
God
is
loue
,
and
he
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
hym
.
Herin
is
the
loue
perfite
in
vs
,
that
we
shulde
haue
trust
in
the
daye
of
iudgement
:
For
as
he
is
,
euen
so
are
we
in
thys
worlde
.
There
is
no
feare
in
loue
but
perfyte
loue
casteth
out
feare
,
for
feare
hath
paynfulnes
.
He
that
feareth
,
is
not
perfyte
in
loue
.
We
loue
hym
,
for
he
loued
vs
fyrst
.
Yf
a
man
saye
:
I
loue
god
,
and
yet
hate
hys
brother
he
is
a
lyer
.
For
how
can
he
that
loueth
not
his
brother
whome
he
hath
sene
,
loue
God
whom
he
hath
not
sene
?
And
thys
commaundement
haue
we
of
hym
:
that
he
whyche
loueth
God
,
shulde
loue
hys
brother
also
.
MY
frendes
thys
hole
lection
is
a
commendacion
of
gods
loue
towardes
vs
,
by
whose
exemple
we
also
be
commaunded
to
loue
one
another
.
He
that
loueth
not
(
sayeth
saint
Ihon
which
wrote
this
epistle
)
knoweth
not
God
though
he
neuer
so
much
bosteth
hymselfe
to
be
a
christen
man
,
for
god
is
loue
.
Yea
herin
appeared
the
greate
loue
and
charitie
of
God
towardes
vs
men
,
that
he
sent
hys
only
begotten
sonne
into
the
worlde
,
to
th
intent
,
that
by
his
meryte
we
myght
lyue
through
hym
whyche
els
shulde
haue
dyed
wyth
perpetuall
death
.
But
happely
ye
wolle
here
saye
,
that
we
prouoked
God
wyth
oure
loue
and
merytes
fyrst
to
loue
vs
.
No
not
so
sayeth
saynt
Ihon
,
that
is
a
false
opinion
and
a
starke
lye
.
For
in
thys
is
the
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
fyrst
,
and
sent
hys
sonne
to
be
a
sacrifice
and
a
purgynge
for
our
synnes
.
Aug.
contra
Pela
cap.
xx
But
herken
what
S.
Austine
sayeth
of
thys
mater
.
What
good
merytes
coulde
we
than
haue
whan
we
loued
not
God
.
For
that
we
myght
take
loue
to
loue
wyth
,
we
were
loued
,
whan
as
yet
we
had
it
not
.
There
be
no
merites
before
grace
.
This
(
sayeth
he
)
doth
Ihon
th
apostle
moost
openly
affirme
.
Not
that
we
loued
God
,
but
that
he
loued
fyrst
vs
.
Truly
(
sayeth
saynt
Austine
)
thys
is
moost
ryghtly
and
well
spoken
.
For
we
could
not
haue
to
loue
hym
onles
we
had
taken
thys
of
hym
,
in
that
he
loued
vs
fyrst
.
How
can
we
do
good
,
yf
we
loue
not
?
or
howe
do
we
not
good
,
yf
we
loue
?
☜
For
albeit
gods
commaundemente
semeth
somtyme
to
be
done
of
not
louers
but
of
fearers
:
yet
there
is
no
loue
,
no
good
worke
is
imputed
,
neyther
ryghtly
is
it
called
a
good
worke
,
for
all
that
is
not
of
fayth
is
synne
.
And
fayth
worketh
by
loue
.
Hytherto
speaketh
Austine
.
Wherfore
my
dearly
beloued
(
sayeth
Ihon
)
yf
God
hath
so
loued
vs
,
we
ought
also
to
loue
one
another
.
Question
Ye
wol
saye
:
How
can
God
dwell
in
vs
,
syth
we
se
him
not
?
Solution
Ihon
answereth
:
Albeit
we
se
hym
not
wyth
the
eyes
of
fleshe
,
yet
he
dwelleth
in
vs
,
for
God
there
wol
dwell
where
charitie
is
exercised
.
Question
But
againe
ye
wol
aske
,
howe
is
it
that
Ihon
sayeth
here
,
Exod.
xxxiii
.
noman
euer
sawe
God
,
seynge
it
is
red
in
scripture
that
many
of
the
fathers
haue
sene
hym
face
to
face
,
as
Iacob
,
Moses
,
and
other
.
Solution
I
answere
,
noman
euer
saw
God
as
god
and
visibly
.
For
the
lawe
was
gyuen
by
angels
act.
vii
.
and
it
is
playne
that
Iacob
sawe
but
an
angell
.
For
euen
in
the
selfe
same
.xxxiij.
chapter
of
Exodus
God
sayeth
:
Man
shall
not
se
me
and
lyue
.
So
than
God
dwelleth
in
vs
inuisibly
.
It
foloweth
therfore
,
yf
we
loue
one
another
,
god
dwelleth
in
vs
,
&
hys
loue
is
made
perfyte
in
vs
.
Surely
the
knowlege
&
confession
of
Christe
maketh
vs
all
one
wyth
God
,
so
that
we
shal
be
perpetually
in
hym
,
The
spirite
of
God
and
he
in
vs
.
But
here
ye
muste
marke
that
thys
knowlege
can
not
chaunce
but
to
such
as
be
indowed
with
the
holy
goost
.
For
he
sayeth
:
Herby
we
knowe
that
we
dwell
in
hym
&
he
in
vs
,
bycause
he
hath
gyuen
vs
of
hys
spirite
.
And
we
haue
sene
and
do
testifye
(
sayeth
S.
Ihon
)
that
the
father
hath
sent
his
sonne
to
be
the
Sauiour
of
the
worlde
.
O
glad
and
ioyfull
tydynges
.
What
an
excedynge
charitie
and
loue
was
thys
?
Then
syth
God
is
so
louynge
vnto
vs
,
yea
syth
he
is
the
selfe
loue
,
yf
we
woll
dwell
in
hym
,
we
muste
loue
,
not
only
him
,
but
also
for
hym
,
our
neighboure
.
For
that
we
do
to
our
neyghbour
he
counteth
it
done
to
hymselfe
.
Now
it
is
a
moost
certayne
token
of
our
loue
towardes
God
yf
we
boldly
&
wyth
confidence
loke
for
the
daye
of
iudgement
.
For
yf
we
feare
,
we
declare
that
we
be
no
perfyte
louers
.
For
feare
is
not
in
loue
,
but
perfyte
loue
casteth
out
feare
.
My
frendes
herken
agayne
what
saynt
Austine
sayeth
herin
.
He
that
feareth
hell
,
feareth
not
to
synne
,
Aug.
ad
Anastasium
epi.
cxliiij
.
but
to
brenne
.
But
he
feareth
to
synne
,
which
hateth
syn
as
hell
.
Thys
is
the
chast
feare
that
remayneth
for
euer
and
euer
.
For
that
feare
of
punyshment
hath
torment
and
paynefulnes
in
it
and
it
is
not
in
charitie
,
but
perfyte
charitie
casteth
it
out
.
And
surely
a
man
so
much
hateth
synne
,
as
he
loueth
iustice
,
which
he
can
not
do
,
the
lawe
fearynge
hym
by
the
letter
,
but
the
spirite
healynge
hym
by
grace
.
Thys
wryteth
the
moost
excellent
doctour
of
the
church
saynt
Austine
to
the
confusion
of
the
vayne
sophistes
which
blasphemously
write
and
speake
agaynst
the
iustifienge
spirite
of
God
whych
worketh
by
pure
and
lyuely
fayth
.
Wherfore
good
brethren
&
systers
let
vs
not
thinke
trustynge
to
our
owne
merytes
and
workes
,
that
we
loued
God
fyrst
and
so
deserued
kyndnes
at
hys
handes
.
For
yf
ye
thynke
so
,
saynt
Ihon
reproueth
you
,
sayenge
:
We
loue
God
,
bycause
he
fyrst
loued
vs
.
Now
yf
a
man
sayeth
,
he
loueth
God
,
and
hateth
his
brother
,
he
is
a
lyer
.
For
he
that
loueth
not
hys
brother
whome
he
seeth
,
how
can
he
loue
God
whom
he
hath
not
sene
?
And
thys
commaundement
(
sayeth
saint
Ihon
)
we
haue
of
God
,
that
he
that
loueth
God
,
must
also
loue
hys
brother
.
But
I
praye
you
howe
do
we
loue
our
brother
and
se
so
many
lye
in
euery
corner
wythout
comforte
?
Yea
we
se
Christ
an
hongred
,
Math.
xxvi
.
and
we
gyue
hym
no
meate
.
We
se
hym
thyrstye
,
and
we
gyue
hym
no
drynke
.
We
se
hym
harbroughles
,
and
we
take
hym
not
in
,
naked
,
&
we
cloth
hym
not
,
syck
,
and
we
vysite
him
not
,
in
prison
,
and
we
come
not
to
hym
.
For
in
asmuch
as
we
do
it
not
to
one
of
these
our
poore
brethren
,
Christ
count
it
vndone
to
hym
.
Wherfore
yf
we
vnfaynedlye
loue
God
,
let
vs
declare
our
loue
wyth
worthy
frutes
,
let
vs
loue
oure
brethren
,
as
we
be
here
wylled
to
do
.
Then
shall
we
wyth
confidence
and
full
hope
loke
for
the
daye
of
iudgement
wythout
feare
,
at
whych
tyme
the
heuenly
kynge
shall
saye
vnto
vs
.
Come
ye
blessed
of
my
father
inherite
the
kyngdome
prepared
for
you
from
the
begynnynge
of
the
worlde
.
To
thys
heauenly
kynge
the
sonne
of
man
oure
Lorde
and
Sauiour
be
gyuen
al
glorye
for
euer
and
euer
.
Amen
.
The
Gospell
on
the
fyrst
sondaye
after
Trinitie
.
The
.xvi.
chapter
of
Luke
.
Th
argument
.
☞
Of
the
ryche
man
and
of
poore
Lazarus
.
IEsus
put
forth
a
parable
vnto
hys
disciples
,
sayenge
:
There
was
a
certayne
rych
man
,
whyche
was
clothed
in
purple
and
fyne
whyte
,
and
fared
deliciously
euery
daye
:
And
there
was
a
certayne
begger
named
Lazarus
,
which
laye
at
his
gates
ful
of
sores
,
desyrynge
to
be
refreshed
wyth
the
cromes
,
which
fell
from
the
rych
mans
borde
,
and
no
man
gaue
vnto
hym
.
The
dogges
came
also
,
and
lycked
hys
sores
.
And
it
fortuned
that
the
begger
dyed
,
and
was
caried
by
the
angels
into
Abrahams
bosome
.
The
rich
man
also
dyed
,
and
was
buried
.
And
beyng
in
hel
in
tormentes
,
he
lyft
vp
hys
eyes
and
sawe
Abraham
a
farre
of
,
and
Lazarus
in
hys
bosome
,
and
he
cryed
and
sayd
:
father
Abraham
:
haue
mercy
on
me
,
and
sende
Lazarus
,
that
he
may
dyppe
the
typpe
of
hys
fynger
in
water
,
and
coole
my
tonge
:
for
I
am
tormented
in
thys
flame
.
But
Abraham
sayd
:
Sonne
remember
that
thou
in
thy
lyfe
tyme
,
receyuest
thy
pleasure
,
and
contrary
wyse
Lazarus
receyued
payne
.
But
nowe
is
he
conforted
,
and
thou
arte
punyshed
.
Beyonde
all
this
,
betwene
vs
and
you
there
is
a
greate
space
set
,
so
that
they
whych
wolde
go
from
hence
to
you
can
not
:
neyther
maye
come
from
thence
to
vs
.
Then
he
sayd
:
I
praye
the
therfore
father
,
sende
hym
to
my
fathers
house
(
For
I
haue
fyue
brethren
)
for
to
warne
them
,
lest
they
also
come
into
this
place
of
torment
.
Abraham
sayd
vnto
hym
:
they
haue
Moses
and
the
prophetes
,
let
them
heare
them
.
And
he
sayd
:
naye
father
Abraham
:
but
yf
one
come
vnto
them
from
the
deade
,
they
wyll
repente
.
He
sayd
vnto
hym
:
Yf
they
heare
not
Moses
and
the
Prophetes
,
neyther
wyll
they
beleue
,
thoughe
one
rose
frome
death
agayne
.
GOod
people
thys
Gospel
as
it
is
ryght
comfortable
to
the
poore
godly
persons
:
so
it
is
ryght
fearfull
to
the
vngodly
rych
persons
.
The
sely
pore
godly
person
is
muche
vexed
wyth
troubles
and
diseases
in
thys
lyfe
,
he
lyeth
otherwhyles
beggynge
at
ryche
mens
gates
,
ful
of
sores
,
desyrynge
to
be
refreshed
wyth
the
cromes
whych
fal
from
theyr
tables
The
vngodly
person
lyueth
all
at
pleasure
and
florysheth
.
But
se
the
ende
of
these
two
in
theyr
death
.
The
poore
Lazarus
is
forthwyth
caryed
by
angels
into
Abrahams
bosome
.
The
rych
man
is
buryed
in
hell
.
What
is
thys
,
to
be
borne
vp
of
angels
and
to
be
layd
in
Abrahams
bosome
?
Surely
it
is
nothynge
els
,
but
to
dye
in
the
fayth
of
Abraham
,
whose
soules
must
nedes
be
in
the
handes
of
God
.
What
is
it
to
be
buryed
and
to
lye
in
hell
in
tormentes
?
To
dye
wyth
an
euell
conscience
.
These
thynges
do
chaunce
in
death
,
☞
what
tyme
we
passe
out
of
thys
worlde
.
Albeit
ye
shall
yet
vnderstande
,
that
it
was
not
pouertie
that
saued
Lazarus
,
nor
the
ryches
that
damned
the
rych
man
,
but
it
is
the
fayth
that
saueth
&
which
worketh
pacience
and
hope
,
and
agayne
it
is
the
lacke
of
fayth
and
despisynge
of
the
neyghboure
that
damneth
.
As
longe
as
the
rych
man
lyued
he
was
so
choked
wyth
worldlye
pleasures
,
that
he
coulde
not
se
what
was
what
,
but
whan
he
was
in
hell
and
in
tormentes
than
he
lyfted
vp
hys
eyes
,
then
he
sawe
Abraham
afarre
of
,
and
Lazarus
in
hys
bosome
.
Surely
my
frendes
in
death
fyrst
we
espye
our
vngodlynes
and
damnacion
.
Than
we
se
the
felicitie
&
ioye
of
the
godly
persons
.
esa.
lxvj
Math.
xxv
.
Thys
is
that
worme
that
dyeth
not
,
whych
the
prophete
Esaye
speaketh
of
.
Than
fyrst
the
vnwyse
virgines
se
that
the
wyse
haue
oyle
Then
it
commeth
to
our
mynde
,
to
whome
we
haue
done
good
,
and
to
whome
we
haue
done
euel
.
Then
doth
the
lawe
shewe
it selfe
,
where
as
the
gospell
is
taken
awaye
,
then
fyrst
,
but
to
late
and
in
vayne
,
we
seke
fauoure
.
Prou.
i.
Then
thou
rych
man
thou
canst
speake
fayre
and
saye
:
Father
Abraham
,
haue
mercy
on
me
But
herken
o
thou
vngodly
rych
man
,
what
father
Abraham
shall
answere
the
agayne
.
Sonne
remember
that
thou
in
thy
lyfe
tyme
receyuedst
thy
pleasure
,
and
contrary
wyse
thys
poore
Lazarus
receyued
payne
.
Lo
the
sentence
of
the
sharpe
iudgement
of
God
.
For
as
saynt
Iames
sayeth
:
Iaco.
ii
.
Iudgemente
wythout
mercy
shal
be
to
them
,
whych
haue
shewed
no
mercy
.
Also
the
wyse
man
sayeth
in
hys
prouerbes
.
He
that
stoppeth
hys
eare
at
the
cryenge
of
the
poore
,
shall
also
crye
,
and
not
be
herde
.
Furthermore
the
prophete
sayeth
:
Ps.
xxxij
For
thys
shall
euery
godly
person
make
hys
prayer
vnto
the
in
due
season
,
but
in
the
greate
water
floudes
they
shall
not
come
nyghe
hym
.
So
good
people
ye
se
by
thys
parable
,
that
after
thys
lyfe
we
shall
come
shorte
to
make
intercession
eyther
for
our selues
or
for
others
.
For
the
soule
of
thys
rych
glutton
here
espyenge
he
could
nothing
preuayle
for
hymselfe
began
to
intreate
for
hys
fyue
brethren
,
and
desyred
that
Lazarus
might
be
sent
to
hys
fathers
house
for
to
warne
them
,
leste
they
also
come
into
that
place
of
tourment
.
But
what
was
answered
vnto
hym
agayne
?
They
haue
Moses
and
the
prophetes
,
let
them
heare
them
,
as
who
shulde
saye
,
they
haue
gods
worde
amonges
them
,
whyche
teacheth
them
how
to
eschue
euerlastynge
punyshmentes
,
and
how
to
be
saued
,
yf
they
wol
not
regard
it
,
there
is
no
recouery
in
them
.
Vndoubtedly
thys
answere
teacheth
vs
two
thynges
.
Fyrst
,
☜
that
the
wyll
of
God
ought
not
to
be
learned
of
the
dead
,
as
Moses
also
forbyddeth
in
Deuteronomye
,
sayenge
:
Deut.
xviij
Let
noman
serch
the
trouth
of
the
deade
,
for
God
abhorreth
it
.
And
surely
not
wythout
cause
,
for
he
that
ensercheth
the
trouth
of
deade
men
,
sheweth
hymselfe
not
contented
wyth
gods
worde
,
whych
is
a
synne
agaynst
the
seconde
commaundement
.
Also
to
serche
the
trouth
of
deade
men
,
is
to
put
other
meanes
than
preachers
,
by
whome
God
wol
haue
hys
word
knowen
and
spred
abrode
.
Thys
thynge
doth
the
exemple
of
Saule
teach
vs
,
i.
Reg.
xxviij
whych
after
he
was
caste
vp
of
the
Lorde
and
vtterly
wycked
in
his
harte
,
by
the
helpe
of
a
wytche
raysed
vp
the
prophete
Samuell
from
death
,
that
is
to
wyt
,
a
certayne
person
resemblynge
Samuel
in
voyce
and
vysage
.
Secondly
,
thys
answere
of
Abraham
teacheth
vs
,
that
besyde
the
worde
wrytten
,
none
other
is
to
be
loked
for
or
to
be
herde
,
though
an
angell
shulde
come
from
heauen
,
or
a
goost
ryse
from
death
to
lyfe
.
Wherfore
good
christen
brethren
and
systers
,
I
exhorte
in
the
Lordes
name
you
that
be
rych
,
to
make
your selues
frendes
of
your
wicked
Mammon
,
Luc.
xvi
that
is
to
saye
,
of
your
worldly
goodes
that
when
ye
dye
,
they
may
receyue
you
into
euerlastyng
tabernacles
,
lest
ye
be
serued
as
thys
ryche
man
was
.
And
agayne
I
exhorte
you
that
be
poore
to
haue
sure
faith
in
the
Lorde
and
pacience
in
your
aduersitie
and
pouertie
And
doubt
ye
not
,
but
at
your
departure
out
of
this
transitory
worlde
,
accordynge
to
the
example
of
this
poore
Lazarus
,
ye
shal
be
caryed
by
angels
into
the
bosome
of
Abraham
,
abrahams
bosome
that
is
to
say
,
into
euerlastyng
lyfe
,
in
whych
after
the
exemple
of
the
father
Abraham
,
who
is
the
father
of
al
beleuynge
chyldren
,
the
godly
be
receyued
as
into
the
bosome
of
the
heuenly
father
.
To
whom
wyth
the
sonne
and
holy
goost
be
all
honoure
and
glorye
.
Amen
.
The
Epistle
on
the
.ij.
sondaye
after
trinitie
.
The
.i.
epistle
of
Ihon
the
.iij.
chapter
.
Th
argument
☞
Of
the
syngular
loue
of
God
towardes
vs
,
and
howe
we
ought
agayne
to
loue
one
another
MAruayle
not
my
brethren
thoughe
the
worlde
hate
you
.
We
know
,
that
we
are
translated
from
death
vnto
lyfe
,
bycause
we
loue
the
brethren
.
He
that
loueth
not
hys
brother
,
abydeth
in
death
.
Who
so
euer
hateth
hys
brother
,
is
a
mansleer
.
And
ye
knowe
,
that
no
mansleer
hath
eternall
lyfe
abydynge
in
hym
.
Hereby
perceyue
we
loue
:
bycause
he
gaue
hys
lyfe
for
vs
:
and
we
ought
to
gyue
our
lyues
for
the
brethren
.
But
who
so
hath
thys
worldes
good
and
seeth
hys
brother
haue
nede
,
&
shutteth
vp
hys
compassion
from
hym
:
how
dwelleth
the
loue
of
God
in
hym
?
My
babes
let
vs
not
loue
in
worde
,
neyther
in
tonge
:
but
in
dede
and
in
veritie
.
FOr
asmuch
as
(
deare
brethren
and
systers
)
euen
from
the
begynnynge
of
the
worlde
it
hath
bene
sene
,
as
the
exemple
of
Abel
wytnesseth
,
that
the
godly
haue
suffred
persecution
,
trouble
,
☜
and
vexation
of
the
vngodly
and
wycked
persons
:
therfore
the
holy
Apostle
of
God
saynt
Ihon
doth
here
exhorte
vs
to
pacience
in
persecution
and
in
aduersitie
,
and
that
we
shulde
not
be
false
harted
and
discouraged
bycause
we
se
we
be
euell
and
vnworthely
handeled
&
intreated
of
the
wycked
worlde
.
And
it
is
not
without
cause
that
saynt
Ihon
moueth
vs
to
pacience
,
for
of
truth
it
is
a
ryght
harde
thynge
a
man
to
stande
fast
in
trouble
and
not
to
despayre
,
or
at
leste
waye
not
to
doubte
of
the
trouth
of
gods
word
for
al
that
he
seeth
so
many
euell
and
vnhappy
chaunces
vnto
hym
on
euery
syde
.
And
besydes
that
he
exhorteth
vs
in
thys
place
vnto
pacience
,
he
also
therwythall
comforteth
al
that
be
vexed
&
troubled
for
trouthes
sake
wyth
the
greate
benefyte
and
profyte
whyche
they
haue
taken
through
gods
worde
,
that
is
to
wyt
that
they
be
translated
from
death
to
lyfe
,
and
be
now
made
the
beloued
sonnes
of
God
,
to
whych
commodities
and
profytes
al
the
persecutions
in
the
world
be
not
able
to
be
compared
.
Maruayle
not
(
sayeth
S.
Ihon
)
though
the
worlde
hate
you
.
We
knowe
that
we
are
translated
frome
death
vnto
lyfe
,
bycause
we
loue
our
brethren
.
O
what
an
vnspeakable
solace
and
comforte
is
this
(
my
frendes
)
vnto
vs
to
know
that
we
now
lyue
vnto
God
warde
,
albeit
before
the
worlde
we
be
daylye
mortifyed
and
euen
kylled
none
otherwise
than
shepe
that
go
to
the
slaughter
.
And
agayne
on
the
contrary
parte
what
a
fearful
&
horrible
thynge
is
it
that
the
wycked
persons
whych
pursue
the
godly
be
dead
to
god
warde
?
We
be
than
translated
from
death
to
lyfe
Wherfore
?
Bycause
sayeth
Ihon
we
loue
oure
brethren
.
Surely
my
frendes
,
the
louynge
of
our
brethren
is
an
open
declaracion
&
token
to
the
worlde
,
that
we
be
the
chyldren
of
God
.
For
he
that
sayeth
he
hath
faythe
and
loue
towardes
God
,
and
yet
loueth
not
hys
neyghbour
maketh
a
starke
lye
.
For
a
good
tree
,
must
nedes
brynge
forth
good
frute
.
He
then
that
loueth
not
hys
brother
abydeth
in
death
,
that
is
to
saye
,
Rom.
vi
he
is
not
yet
rysen
from
death
to
lyfe
wyth
Christ
vnto
a
new
lyfe
.
Yea
saynt
Ihon
goeth
forther
and
sayeth
:
Who
so
euer
hateth
hys
brother
is
a
manslayer
.
The
law
is
spirituall
Surely
my
frendes
the
lawe
is
spirituall
,
and
requyreth
also
the
inwarde
affections
as
Ihon
doth
here
testifye
.
For
not
only
he
that
kylleth
by
layeng
on
of
handes
and
violence
vpon
hys
brother
is
in
daunger
to
the
law
of
murther
,
but
also
he
that
pursueth
hys
neyghbour
wyth
hatred
.
So
though
that
he
be
not
a
murtherer
and
mansleer
in
outward
dede
,
yet
in
harte
he
is
.
But
no
mansleer
hath
eternal
lyfe
abydynge
in
hym
.
For
loke
wyth
what
measure
we
meate
to
other
,
Mat.
vij
wyth
the
same
shall
it
be
measured
agayne
to
vs
.
Now
in
the
doctrine
and
teachynge
of
charitie
ye
shal
vnderstande
,
that
it
is
the
maner
of
th
apostles
euer
to
brynge
vs
to
the
exemple
of
Christ
,
whereby
to
frame
our
lyfe
,
lest
we
shuld
inuent
and
deuise
of
our
owne
heades
newe
formes
&
fashions
of
louing
our
brethren
.
S.
Ihon
therfore
doth
here
preuente
vs
and
setteth
forth
Christ
for
an
exemple
to
be
folowed
of
vs
,
The
loue
of
god
toward
vs
whych
loued
vs
hys
brethren
not
after
a
lyght
and
base
sorte
,
but
euen
wyth
the
peryll
of
his
owne
lyfe
.
He
wol
haue
vs
than
in
lyke
wyse
to
loue
our
brethren
not
lyghtly
,
but
so
vehemently
that
when
nede
requyreth
,
we
shulde
not
stycke
to
venture
our
goodes
yea
&
our
lyfe
also
for
theyr
sauetie
&
welth
.
By
thys
we
knowe
charitie
,
that
is
to
saye
,
the
loue
of
Christ
towardes
vs
and
what
our
loue
and
charitie
ought
to
be
,
in
asmuche
as
he
gaue
his
soule
or
lyfe
for
vs
,
O
what
excedynge
and
vehemente
loue
was
thys
of
Christ
?
And
shall
we
then
shewe
our
selues
churlysh
and
vnkynde
agayne
to
hym
and
not
to
expresse
our
loue
towardes
him
vpon
our
brethren
accordynge
to
hys
commaundement
?
For
that
whych
is
done
to
them
he
counteth
it
done
to
hym selfe
.
Who
so
euer
then
hath
thys
worldes
good
and
seeth
hys
brother
haue
nede
,
and
shutteth
vp
his
compassion
from
hym
,
how
dwelleth
the
loue
of
god
in
hym
?
As
who
shulde
saye
,
yf
we
be
not
beneficiall
and
good
to
our
nedy
and
poore
neyghbour
,
it
is
a
sure
token
that
we
loue
not
God
and
consequently
that
he
neyther
loueth
vs
.
And
in
contrary
wyse
,
yf
we
be
beneficiall
and
good
to
oure
neyghboure
for
gods
sake
it
is
a
ryght
sure
sygne
and
declaracion
of
our
fayth
towardes
God
and
that
god
loueth
vs
Wherfore
(
deare
brethren
)
let
vs
be
mercyfull
accordynge
to
th
exemple
of
the
heauenly
father
as
Christ
monysheth
vs
Luc.
vi
.
And
let
vs
not
(
as
Ihon
sayeth
here
)
loue
in
worde
,
i.
tim.
i
neyther
yet
in
tonge
,
but
in
dede
and
in
trouth
,
and
as
saynt
Paule
sayeth
,
of
a
pure
harte
and
of
a
good
conscience
,
and
of
faith
vnfayned
.
Whych
thynge
he
calleth
the
ende
of
the
commaundement
.
These
be
the
worthy
frutes
of
fayth
.
These
frutes
yf
we
brynge
forth
we
declare
our
selues
to
be
good
trees
planted
by
the
ryuer
syde
whych
bryngeth
forth
frute
in
due
season
,
psal.
i
we
declare
oure selues
to
be
of
the
nombre
of
them
whych
S.
Ihon
here
speaketh
of
,
that
be
translated
from
death
to
lyfe
euerlastynge
.
Where
we
shall
lyue
eternally
wyth
the
father
,
sonne
,
and
holy
gost
.
To
whome
be
all
glorye
.
AMEN
.
The
gospell
on
.ij.
sondaye
after
Trinitie
.
The
.xiiij.
chapter
of
Luke
.
Th
argument
.
☞
Christe
in
thys
parable
declareth
that
he
is
not
apte
to
the
kyngdome
of
heauen
whych
wyl
ones
laye
hys
hande
to
the
plough
&
loke
backe
to
hys
affections
.
IEsus
put
forth
a
similitude
to
hys
disciples
,
sayenge
:
A
certayne
man
ordeyned
a
great
supper
,
and
bad
many
,
and
sente
hys
seruaunt
at
supper
tyme
,
to
saye
to
them
that
were
bydden
,
come
:
for
al
thynges
are
now
ready
.
And
they
all
at
once
began
to
make
excuse
.
The
fyrst
sayd
vnto
hym
:
I
haue
bought
a
farme
,
and
I
must
nedes
go
&
se
it
,
I
pray
the
haue
me
excused
.
And
another
sayd
:
I
haue
bought
fyue
yooke
of
oxen
,
&
I
go
to
proue
them
I
praye
the
haue
me
excused
.
And
another
sayde
:
I
haue
maryed
a
wyfe
,
and
therfore
I
can
not
come
.
And
the
seruaunt
retourned
and
brought
hys
mayster
worde
agayne
therof
.
Then
was
the
good
man
of
the
house
displeased
,
and
sayd
to
hys
seruaunt
:
Go
out
quyckely
into
the
stretes
and
quarters
of
the
cytie
and
brynge
in
hyther
the
poore
,
and
the
feble
,
and
the
halt
,
and
the
blynde
.
And
the
seruaunt
sayd
:
Lorde
it
is
done
as
thou
hast
commaunded
,
and
yet
there
is
rowme
.
And
the
Lorde
sayd
to
the
seruaunt
:
Go
out
vnto
the
hye
wayes
and
hedges
,
and
compell
them
to
come
in
,
that
my
house
may
be
fylled
.
For
I
saye
vnto
you
,
that
none
of
those
men
whych
were
bydden
,
shall
tast
of
my
supper
.
OVr
Sauiour
Christ
(
good
christen
people
)
consyderynge
the
vanitie
of
mens
myndes
in
the
worlde
:
whych
for
the
moost
parte
are
wonte
rather
to
talke
of
God
,
of
hys
word
,
and
of
the
blessed
state
of
the
lyfe
to
come
:
than
ernestly
to
appoint
theyr
mindes
to
remoue
out
of
theyr
lyfes
such
impedimentes
as
myght
hynder
them
from
God
and
hys
worde
&
shutte
them
out
in
conclusion
from
the
kyngdome
of
heauen
,
declareth
in
thys
gospell
as
in
a
proper
parable
the
great
foly
of
suche
as
so
content
themselfe
wyth
wordes
only
and
vayne
prayses
,
and
consyder
no
further
to
temper
theyr
lyues
in
suche
wyse
that
an
other
daye
they
maye
enioye
in
dede
the
euerlastynge
lyfe
in
the
kyngdome
of
heauen
wherin
they
confesse
so
muche
blysse
&
felicitie
to
be
:
as
one
ther
was
whych
was
syttynge
at
the
table
wyth
Christe
hearynge
hym
talke
of
the
resurrection
of
the
iuste
,
sayd
vnto
hym
:
Blyssed
is
he
whych
eateth
bread
in
the
kyngdome
of
God
.
Christ
takynge
occasion
of
hys
wordes
taught
both
hym
and
all
other
in
hym
,
that
many
ther
were
whych
could
confesse
wyth
theyr
mouth
such
to
be
happy
that
shulde
be
receyued
there
,
but
yet
in
the
course
of
theyr
lyues
semed
not
much
desyrous
to
be
partakers
of
that
blysse
,
howe
greate
so
euer
it
be
&
how
frely
so
euer
it
be
offred
:
or
howe
kyndly
so
euer
they
be
called
ther
to
,
whose
vnkyndnes
,
and
forgetfulnes
of
theyr
owne
welth
and
commoditie
he
resembled
and
lykened
to
such
gestes
as
were
gently
&
louyngly
called
to
a
rych
feaste
wel
&
aboundauntly
prepared
in
all
thynges
,
and
yet
refused
to
come
:
hauynge
very
vayne
excuses
for
them
selues
,
whose
vnkynde
behauiour
was
reported
to
the
feastmaker
&
moued
hym
to
displeasure
&
to
renounce
them
for
theyr
vnworthynes
&
to
take
other
to
syt
at
hys
feast
.
Whyche
although
they
were
but
of
poore
estimation
,
yet
bycause
they
were
ready
with
great
thankes
to
receyue
the
lyberalitie
of
the
feaste
maker
so
gently
offred
wythout
theyr
deseruynge
,
they
were
admytted
to
sytte
at
hys
owne
table
wyth
hymselfe
&
had
the
fruition
of
those
delicates
,
which
the
other
that
were
fyrst
called
refused
&
despysed
.
Here
is
mater
(
my
frendes
)
for
vs
that
be
Gentyles
to
consyder
wyth
great
thankes
to
almyghty
God
,
☜
that
where
as
the
people
of
the
Iues
were
fyrst
called
by
the
seruauntes
and
messangers
of
hys
word
,
to
the
great
supper
of
the
ioye
of
heauen
,
and
they
refused
to
come
:
that
then
it
pleased
the
father
of
al
mercy
to
sende
hys
seruauntes
to
call
vs
to
his
said
feast
,
whych
of
al
people
were
moost
vnworthy
,
and
furdest
from
hym
,
in
somuch
as
we
were
wyde
of
all
truth
and
lyght
,
syttynge
in
moost
blynde
darkenes
of
errour
and
ydolatrye
,
wanderynge
in
the
bye
pathes
and
croked
wayes
of
our
owne
lustes
and
ymaginations
,
so
poore
and
voyde
of
all
grace
that
in
stede
of
the
true
God
we
honoured
mortal
men
and
brute
beastes
as
our
God
.
Thus
prouoked
we
hym
fyrst
,
these
were
our
merytes
and
deseruynges
vnto
hym
:
And
yet
pleased
it
hym
to
sende
hys
seruauntes
to
preach
vs
hys
gospell
and
by
the
violence
of
so
great
gentylnes
offered
vs
and
earnest
callynge
on
vs
by
hys
Apostles
,
we
were
brought
into
his
holy
house
&
church
of
hys
electe
:
and
there
plenteously
were
set
before
vs
to
receyue
frely
the
innumerable
graces
&
benefytes
conteined
and
promysed
in
the
worde
of
the
gospell
:
so
that
now
Christ
wyth
al
his
ryghtuousnes
,
wyth
all
hys
iustice
and
holynes
is
frely
gyuen
vs
to
our
welth
and
commoditie
yf
we
wyll
applye
our selues
by
fayth
and
charitie
to
oure
callynge
.
Yf
we
se
the
want
of
ryghtuousnes
in
our selfe
&
be
anhongred
therfore
,
let
vs
sue
vnto
Christ
and
he
shall
replenysh
vs
therwyth
.
Yf
we
be
stunge
wyth
synne
,
and
wolde
be
delyuered
from
the
daunger
therof
:
in
Christe
shall
we
fynde
clere
remyssion
and
shal
be
quyte
discharged
.
Yf
we
wante
strength
to
fyght
agaynst
our
inuisible
enemyes
,
the
worlde
,
the
fleshe
,
and
the
deuell
,
in
Christes
power
and
assystence
shall
we
no
fayle
haue
the
victory
and
ouer
come
them
all
.
Yf
we
desyre
to
be
delyuered
of
thys
transytory
world
and
to
be
present
wyth
God
to
syt
at
hys
table
,
let
vs
a
whyle
tary
in
hope
vntyll
the
Lorde
call
vs
and
we
shall
not
doubt
but
be
caryed
thyther
wyth
his
holy
angels
,
wyth
hym
to
dwel
for
euer
.
He
hath
not
prepared
thys
supper
of
euerlastynge
lyfe
of
hys
fre
mercy
onely
but
hath
also
as
frely
prepared
all
necessarye
helpes
and
meanes
for
vs
to
vse
to
the
better
attaynynge
of
thys
supper
.
Onely
let
vs
be
ware
by
the
exemples
of
the
Iues
that
we
be
not
vnkynde
to
so
mercyfull
a
callynge
leste
we
be
refused
as
they
were
.
We
be
not
more
in
gods
fauour
than
they
were
.
They
were
gods
elect
people
,
we
were
not
so
.
They
were
the
chyldren
of
the
house
,
we
were
foryners
and
straungers
and
none
of
the
householde
.
They
were
the
natural
braunches
,
we
are
but
grafted
in
theyr
stockes
and
receyued
in
theyr
rowmes
.
We
ought
to
feare
the
more
,
that
we
shall
not
be
spared
,
yf
we
shewe
vnkyndnes
as
they
dyd
.
Ye
haue
herd
what
were
the
lettes
,
wherby
the
Iewes
were
drawen
abacke
from
theyr
saluation
:
One
had
bought
a
farme
and
was
so
holly
bente
to
improue
and
enlarge
that
,
to
beare
rule
and
raygne
in
the
worlde
,
that
he
hadde
no
leasure
nor
space
to
gyue
eare
to
the
feastmakers
callynge
,
and
to
come
to
hys
supper
.
An
other
was
so
busely
set
about
hys
oxen
and
other
possession
,
couetously
gatherynge
lucre
and
gaynes
,
to
enrych
hymselfe
,
that
he
chose
rather
to
lose
the
commoditie
of
that
delicate
supper
then
to
lose
hys
gaynes
.
An
other
excused
hymselfe
that
he
had
maryed
a
wyfe
,
and
therfore
answered
he
that
he
coulde
not
come
.
He
desyred
not
to
be
excused
,
as
the
other
two
dyd
,
but
sayde
flatlye
that
he
coulde
not
come
,
so
harde
it
is
for
hym
to
come
to
Christ
,
whych
hath
hys
harte
set
vpon
the
flateryng
vanities
and
pleasures
of
the
worlde
.
Let
vs
take
hede
my
frendes
that
we
be
not
so
ouercome
of
these
euel
affections
before
rehersed
,
that
we
folowe
not
them
and
refuse
to
come
to
the
supper
of
euerlastyng
lyfe
wherevnto
we
be
called
.
Lu.
xiiij
Let
vs
call
to
mynde
what
our
sauiour
Christe
sayeth
,
excepte
we
renounce
all
that
we
possesse
,
we
can
not
be
hys
disciples
.
It
is
not
euell
to
haue
rule
and
dominion
in
the
worlde
:
but
so
to
set
our
hartes
vpon
our
dignities
and
preeminence
,
that
we
shal
for
the
sauegard
of
them
forsake
the
truth
,
and
peruerte
iustice
:
that
is
abhominable
before
God
.
So
to
ensue
honoure
and
worshyp
,
that
we
shall
labour
by
falshode
and
sedition
,
by
secrete
conspiracye
to
gette
it
,
that
is
abominable
before
God
,
and
wyl
be
surely
reuenged
:
i.
pet.
v
for
God
euer
hateth
the
proude
in
harte
,
he
setteth
hymselfe
a
parte
agaynst
them
,
Psalm.
xxxvi
.
euer
to
depose
such
.
Though
(
sayeth
Dauid
)
the
vngodlye
shryne
hymselfe
neuer
so
hye
yet
I
sawe
hym
whan
he
was
exalted
aboue
the
Cedre
trees
,
brought
downe
agayne
to
the
grounde
:
I
sought
hys
rowme
and
place
,
but
he
was
wasted
and
vanyshed
awaye
lyke
the
smoke
:
Kepe
therfore
(
byddeth
Dauid
)
innocency
and
beholde
equitie
:
for
the
godly
man
hath
euer
permanent
issue
.
It
is
not
euell
to
haue
ryches
and
possessions
:
to
vse
the
course
of
lawfull
occupyenge
,
but
so
to
ensue
our
gaynes
that
we
shall
not
spare
by
ryght
or
wronge
to
gette
them
,
that
is
wyckednes
before
God
.
So
to
possesse
ryches
that
vnmercyfully
we
shall
kepe
them
and
not
reliefe
the
poore
with
our
superfluities
,
as
Christ
commaundeth
vs
to
be
stewardes
of
hys
goodes
commytted
in
our
trust
,
Math.
xxv
.
that
is
the
thynge
which
prouoketh
hym
to
displeasure
to
pronounce
that
it
is
very
harde
for
a
rych
man
to
entre
in
the
kyngdome
of
heauen
:
mat
.
xix
more
easy
for
a
camell
to
go
thorowe
a
nedles
eye
.
Of
all
myschyfe
is
couetyse
the
roote
and
fountayne
sayeth
S.
Paule
,
i.
tim.
vi
&
sayeth
that
they
whych
desyre
to
be
rych
fall
into
temptacion
and
snare
of
the
deuell
and
to
dyuerse
lustes
hurtfull
and
foolyshe
,
whyche
drowne
men
in
death
and
destruction
.
It
is
that
affection
sayeth
saynte
Paule
whyche
make
the
suers
therof
to
erre
from
theyr
fayth
:
They
can
neuer
haue
leasure
to
wayte
vpon
Christ
and
his
worde
that
folowe
thys
affection
:
saye
,
and
cal
Christ
what
ye
wyl
they
haue
no
lust
nor
desyre
to
come
vnto
hym
.
And
the
reason
of
thys
thynge
he
openeth
in
an
other
place
where
he
sayeth
,
ii
co.
iiij
that
the
Gospell
is
not
receyued
of
these
worldlye
men
bycause
the
God
of
thys
worlde
hath
blynded
theyr
vnderstandynge
leste
the
lyght
of
the
gospel
shuld
shyne
&
appeare
vnto
them
.
As
these
.ij.
euell
affections
I
meane
the
desyre
of
dominion
and
authoritie
,
and
the
insaciable
desyre
of
ryches
be
greate
impedimentes
and
lettes
that
hynder
many
a
man
from
saluation
:
so
is
the
affection
to
pleasures
of
thys
worlde
as
great
a
let
,
in
whome
it
raygneth
,
to
cause
them
set
lytel
by
the
callynge
of
God
to
thys
great
feast
of
the
glorye
to
come
.
This
affection
is
so
subtle
,
that
where
the
other
two
can
not
alter
and
occupye
the
mynde
of
many
men
,
yet
of
thys
they
be
ouercome
.
A
beastly
affection
to
be
led
wyth
the
volupties
of
thys
worlde
,
and
therfore
Christ
compareth
them
to
swyne
walowynge
in
the
myer
of
beastly
and
carnal
lyfe
,
and
wolde
haue
no
perles
cast
before
them
,
for
they
can
none
otherwyse
do
but
trede
them
vnder
foote
&
despyse
them
.
Let
vs
therfore
good
people
take
good
aduisement
,
let
vs
consyder
of
what
gentlenes
and
mercy
we
be
called
.
Let
vs
consyder
whereto
we
be
called
,
not
to
payne
and
mysery
,
but
to
feastynge
and
bankettyng
in
the
kyngdome
of
heauen
.
We
prouoked
not
God
to
call
vs
by
our
merytes
which
were
nothynge
but
blyndnes
and
Idolatry
,
but
he
of
hys
mercy
preuented
vs
,
only
to
haue
the
prayse
of
our
saluacion
which
wyl
come
at
hys
calling
.
Let
vs
consider
how
great
a
zele
God
beareth
to
our
helth
whych
semeth
to
be
angrye
whan
we
refuse
to
come
at
hys
callynge
,
&
not
only
calleth
vs
and
leaueth
vs
there
,
but
hath
prouided
all
thynges
to
helpe
vs
to
come
thyther
whervnto
we
be
called
,
hys
worde
we
haue
,
hys
sacramentes
,
and
hys
holy
spirite
workynge
in
our
hartes
we
haue
,
to
be
present
wyth
vs
,
to
strength
vs
to
come
.
Yf
we
come
we
be
saued
and
shal
be
blessed
for
euer
,
if
we
com
not
but
make
our
excuses
,
we
deceiue
our selues
,
and
for
the
loue
of
vayne
and
transytory
delytes
and
pleasures
lose
the
lyfe
euerlastynge
.
And
what
shall
it
auayle
to
wynne
all
the
worlde
&
lose
our
soules
Yf
we
refuse
to
come
to
thys
feast
,
let
vs
not
loke
to
be
bydden
to
any
other
:
for
it
is
the
last
feast
and
none
other
to
be
loked
for
after
.
No
better
messanger
could
he
sende
to
vs
to
moue
vs
to
come
to
thys
feast
than
hys
owne
welbeloued
sonne
.
God
graunt
vs
all
grace
so
to
heare
the
callynge
of
almyghtye
God
to
thys
hys
mercyfull
feaste
,
that
we
may
be
redy
to
come
vnto
hym
in
thys
lyfe
by
grace
and
in
the
lyfe
to
come
to
be
at
the
feaste
wyth
hym
in
hys
heauenly
kyngdome
in
glorye
.
To
whome
wyth
the
sonne
,
and
the
holy
goost
be
euermore
honoure
and
prayse
worlde
wythout
ende
.
Amen
.
The
Epistle
on
the
.iij.
sondaye
after
Trinitie
.
The
.i.
epistle
of
Peter
the
.v.
Chapter
.
Th
argument
☞
An
exhortacion
to
humilitie
.
BRethren
,
submyt
your selues
therfore
vnder
the
myghtye
hande
of
God
,
that
he
maye
exalte
you
whan
the
tyme
is
come
.
Cast
all
your
care
vpon
him
:
for
he
careth
for
you
.
Be
sober
&
watch
,
for
your
aduersary
the
deuell
as
a
roarynge
Lyon
walketh
about
,
sekynge
whome
he
maye
deuoure
:
whom
resyst
stedfast
in
the
fayth
,
knowynge
,
that
the
same
afflictions
are
apoynted
vnto
youre
brethren
,
that
are
in
the
worlde
.
But
the
God
of
all
grace
whych
hath
called
vs
vnto
hys
eternall
glory
by
Christ
Iesus
,
shall
hys
owne
selfe
(
after
that
ye
haue
suffred
a
lytell
affliccion
)
make
you
perfyt
setle
,
strength
,
and
stablysh
you
.
To
him
be
glorye
and
dominion
for
euer
and
euer
.
Amen
.
THys
epistle
(
good
people
)
is
a
ryght
comfortable
lesson
,
exhortynge
vs
to
lowlynes
and
modestye
by
the
hope
of
euerlastynge
rewardes
whych
remayne
vnto
vs
.
Fyrst
therfore
saynt
Peter
byddeth
vs
here
to
be
humbled
vnder
the
myghty
hande
of
god
.
But
what
calleth
the
scripture
to
be
humbled
?
What
is
to
be
humbled
.
Surely
to
be
humbled
sygnifyeth
in
holy
scripture
to
be
throwen
downe
,
to
be
depressed
,
and
vtterly
to
be
brought
to
nought
,
so
that
dispayryng
of
al
mans
helpe
,
we
perceyue
both
that
we
be
nothynge
&
that
we
can
do
nothyng
,
vpon
whych
humilitie
also
a
certayne
outwarde
sobernes
and
mekenes
foloweth
towardes
the
worlde
.
They
that
in
thys
wyse
beynge
humbled
,
do
cast
the
hole
trust
and
affiaunce
of
theyr
harte
vpon
God
shall
at
length
no
doubt
be
promoted
and
auaunced
vp
on
hygh
.
Let
vs
then
my
frendes
be
humbled
,
let
vs
submytte
oure selues
vnder
the
myghty
hande
of
God
,
that
is
to
say
let
vs
know
,
that
whyle
we
submytte
oure selues
one
to
another
,
☜
we
exhibite
and
do
thys
office
of
obedience
not
to
men
,
but
to
God
hymselfe
.
And
assuredly
thys
oughte
to
be
a
ryght
syngular
comforte
vnto
vs
,
yf
we
knowe
that
we
by
our
obedience
do
please
not
men
only
,
but
also
God
hymselfe
.
But
ye
woll
obiecte
agaynst
me
.
Who
wolde
not
wysh
to
be
obedient
vnto
God
?
Ye
saye
well
,
but
we
worship
God
wyth
th
office
and
seruice
of
obedience
,
whan
we
honoure
our
neyghbour
wyth
obedience
,
whom
god
commaundeth
to
be
honoured
.
Let
vs
then
my
frendes
be
meke
and
humble
aswell
in
weale
as
in
wo
,
and
let
vs
euermore
haue
in
remembraunce
the
myghty
hande
of
God
,
wherewyth
we
knowe
that
we
shall
ones
be
delyuered
,
yea
and
also
be
exalted
.
But
when
?
surely
in
due
tyme
,
not
whan
it
semeth
good
to
vs
,
but
whan
God
shall
se
it
moost
conuenient
for
vs
.
And
let
vs
cast
all
our
care
vpon
hym
,
let
vs
(
I
saye
)
commende
and
commytte
our
cause
to
God
,
whych
shall
fyght
and
care
for
vs
.
Seconde
,
for
asmuch
as
the
deuel
hateth
nothynge
worse
then
mutuall
obedience
and
subiection
in
the
congregacion
:
☞
Saynt
Peter
also
in
thys
epistle
monysheth
vs
that
we
shulde
be
sobre
&
watch
,
lest
the
deuell
disturbe
our
concorde
,
and
whyle
we
be
aslepe
come
and
sowe
tares
accordynge
to
the
parable
of
Christ
in
the
.xiij.
chapter
of
Matheu
.
Let
vs
than
be
sober
aswel
in
our
doctrine
,
as
in
our
outwarde
conuersation
and
maners
of
lyfe
.
Let
vs
be
vigilant
&
prudent
in
all
our
doynges
and
procedynges
.
And
why
?
For
our
aduersary
(
I
say
not
the
worldes
aduersary
but
the
aduersary
of
them
which
folow
godlynes
,
)
I
meane
the
deuell
busely
wythout
ceasynge
walketh
about
lyke
a
roarynge
Lyon
on
euery
syde
,
Tanq̄
leo
rugiens
.
to
what
ende
?
to
deuoure
and
vtterly
to
destroye
vs
.
Surely
(
good
people
our
mortall
enemye
the
deuell
is
euer
lyenge
in
wayte
not
agaynst
the
worlde
but
agaynst
such
as
renounce
the
worlde
&
folow
Christ
I
meane
such
as
be
ryght
christian
men
and
women
to
th
intent
he
myghte
chase
and
dryue
them
awaye
from
the
confession
of
the
Gospel
vnto
foule
and
vncleane
lustes
,
whome
onles
we
resyst
wyth
fayth
,
sobrenes
,
watchyng
,
and
warenes
,
he
wol
surely
haue
the
vpper
hande
of
vs
,
and
cast
vs
downe
hedlong
.
How
then
shall
we
chase
awaye
the
deuel
?
wyth
outwarde
and
carnall
thynges
?
No
truly
,
but
with
stedfast
fayth
,
whych
commeth
from
the
harte
cleauyng
fast
to
Christ
the
Lorde
and
conquerour
of
Satan
our
enemye
,
knowynge
this
,
☜
that
the
same
affliccions
be
appoynted
to
the
hole
christen
brotherhod
through
out
the
worlde
.
Wherfore
we
ought
not
to
thynke
that
we
only
be
tempted
and
troubled
,
but
we
suffer
it
in
commune
wyth
so
many
as
are
earnest
beleuers
of
Christes
holy
worde
.
Fynally
we
be
here
conforted
agaynst
the
crosse
and
temptacions
and
be
put
in
mynde
by
saynt
Peter
,
that
the
God
of
all
grace
whych
hath
called
vs
to
hys
eternal
glorye
by
Christ
our
Lorde
,
woll
at
last
delyuer
vs
,
and
not
suffer
vs
to
be
tempted
aboue
oure
powers
,
and
where
he
suffreth
vs
to
be
tempted
,
yet
he
wyll
make
perfyte
our
temptacions
and
wyl
confirme
,
strengthen
,
and
stablysh
vs
in
them
,
lest
we
perysh
or
take
a
fal
and
so
be
vtterly
vainquyshed
of
our
enemy
and
be
confounded
.
To
hym
be
glorye
,
prayse
,
&
dominion
worlde
wythout
ende
.
Amen
.
The
Gospell
on
the
.iij.
sondaye
after
Trinitie
.
The
.xv.
chapter
of
Luke
.
Th
argument
.
☞
The
parable
of
the
hundred
shepe
and
of
the
grote
.
THen
resorted
vnto
hym
all
the
publicanes
&
synners
,
for
to
heare
hym
.
And
the
pharisees
and
scribes
murmured
,
sayenge
:
He
receyueth
synners
,
and
eateth
wyth
them
.
But
he
put
forth
thys
parable
vnto
them
,
sayenge
:
What
man
of
you
hauynge
an
hundred
shepe
(
yf
he
lose
one
of
them
)
doth
not
leaue
nynty
and
nyne
in
the
wyldernes
,
&
go
after
that
whych
is
lost
,
vntyll
he
fynde
it
?
And
whan
he
hath
founde
it
,
he
layeth
it
on
his
shulders
wyth
ioye
.
And
assone
as
he
commeth
home
,
he
calleth
together
hys
louers
and
neyghbours
,
sayenge
vnto
them
:
Reioyse
wyth
me
for
I
haue
founde
my
shepe
,
whych
was
lost
.
I
saye
vnto
you
,
that
lykewyse
ioye
shal
be
in
heauen
ouer
one
synner
that
repenteth
,
more
than
ouer
nyntye
and
nyne
iust
persons
,
whych
nede
no
repentaunce
.
Eyther
what
woman
hauynge
ten
grotes
,
yf
she
lose
one
doth
not
she
lyght
a
candell
,
and
swepe
the
house
,
and
seke
diligently
tyl
she
fynde
it
?
And
whan
she
hath
founde
it
,
she
calleth
her
louers
and
her
neghbours
together
,
sayenge
:
Reioyce
wyth
me
,
for
I
haue
founde
the
grote
whych
I
had
lost
.
Lykewise
I
say
vnto
you
,
shall
there
be
ioye
in
the
presence
of
the
angels
of
god
,
ouer
one
synner
that
repenteth
.
IN
thys
Gospell
(
deare
brethren
)
is
set
before
our
eyen
the
notable
exemple
of
the
louyng
kyndnes
and
mercy
of
Christ
towardes
vs
wretched
synners
and
lost
shepe
,
vnto
whome
only
thys
gospell
is
propouned
for
a
synguler
comforte
.
For
the
pharisees
&
scribes
whych
be
blynded
with
theyr
owne
proper
iustice
,
be
not
only
no
partakers
of
thys
moost
comfortable
Gospell
,
but
more
ouer
they
vtterly
vnderstand
it
not
.
Yea
whan
they
se
that
Christe
bestoweth
hys
Gospell
vpon
synners
,
they
grudge
therat
,
&
inuye
that
they
shulde
haue
such
fauour
and
grace
at
hys
handes
.
The
publicanes
then
,
that
is
to
saye
,
customers
,
Publicanes
.
tribute
gatherers
,
or
baylyfes
,
whych
amonges
the
Iues
and
namely
amonges
the
religiouse
pharisees
were
counted
vnholy
persons
,
and
the
other
notorious
and
open
synners
resorted
to
Christe
,
to
heare
hym
.
They
had
herde
much
of
hym
,
and
what
wonders
and
myracles
he
had
shewed
amonges
the
people
,
and
namely
they
had
herde
of
hys
comfortable
doctrine
.
Wherfore
they
come
now
,
knowyng
them selues
synners
,
and
therfore
not
quyet
in
theyr
conscience
,
to
seke
rest
to
theyr
soules
,
and
to
heare
Christ
,
whome
forthwyth
he
louyngly
receyueth
,
and
lyke
a
tender
and
a
good
phisician
goeth
about
to
laye
his
medecine
and
salue
to
theyr
diseases
.
All
hys
pacient
hearers
and
humble
suters
he
healeth
,
not
onely
in
body
,
but
also
in
soule
.
But
the
moost
holy
and
religious
pharisees
and
famouse
doctours
of
the
law
and
scribes
are
nothynge
content
herewith
,
they
murmoure
,
they
grudge
,
they
snouffe
at
hym
,
and
what
saye
they
?
Lo
thys
felowe
,
whyche
is
reported
to
be
the
sonne
of
God
and
whych
maketh
himselfe
so
perfyte
and
holy
a
persone
receyueth
synful
persons
in
to
hys
company
,
and
eateth
&
drynketh
wyth
them
.
But
he
put
forth
this
parable
vnto
them
.
&c.
Good
people
ye
shal
vnderstande
,
that
our
mayster
Christ
bycause
he
wolde
not
gyue
a
iust
cause
of
offense
to
the
pharisees
&
scribes
,
studyeth
to
heale
them
wyth
two
feate
parables
,
by
whych
he
teacheth
,
that
not
without
cause
,
he
receiueth
synners
and
eateth
with
them
.
Yea
he
declareth
,
that
hys
office
requyreth
to
preache
glad
tydynges
to
the
poore
,
not
to
breake
a
broused
rede
,
nor
to
quenche
the
smokynge
flaxe
,
as
Esay
had
prophecyed
of
hym
.
Esa.
xl
.
Moreouer
that
hys
offyce
and
feate
was
to
feede
hys
flocke
lyke
a
shepeherde
,
to
gather
together
the
lambes
with
hys
arme
to
releue
them
in
hys
bosome
,
Ezechi
.
xxxiiii
.
also
such
as
be
lost
to
seke
vp
,
such
as
go
astraye
to
brynge
agayne
,
suche
as
be
wounded
to
bynde
vp
,
suche
as
be
weake
to
make
stronge
,
and
so
forth
.
Al
these
offyces
of
Christ
be
euery
where
recorded
in
scripture
,
and
he
doth
expresse
them
here
in
the
parables
insuynge
,
to
th
intent
he
wolde
shewe
that
he
doth
not
amysse
in
that
he
receyueth
synners
and
taketh
meate
wyth
them
.
In
dede
Christ
myght
haue
made
answere
to
the
pharisees
and
scribes
wythout
parables
euen
wyth
open
textes
out
of
the
prophetes
concernynge
hys
offices
But
thys
he
doth
not
,
that
hearynge
they
shuld
not
heare
,
and
seynge
they
shuld
not
se
,
but
at
last
shuld
peryshe
by
the
iust
iudgement
of
God
.
And
in
these
parables
lyeth
hyd
the
ryght
dradfull
iudgement
of
God
agaynst
these
proude
religious
and
holy
pharisees
that
woll
euermore
iustifye
themselues
which
shal
be
reiected
and
shaken
of
wyth
theyr
iusticies
,
where
as
the
penitent
and
lowly
synners
shal
be
receyued
.
What
man
of
you
,
(
sayth
Christe
)
whyche
yf
he
haue
an
hundred
shepe
and
fortune
to
lose
one
of
them
wyll
not
forthwyth
leaue
the
fourescore
&
nyntene
in
wyldernesse
,
and
go
after
that
whych
is
lost
vntyll
he
fynde
it
?
And
whan
he
hath
founde
it
,
for
ioye
he
layeth
it
on
hys
shulders
,
and
he
commeth
not
so
sone
home
,
but
he
calleth
together
hys
frendes
&
hys
neyghbours
and
desyreth
them
to
reioyse
wyth
hym
for
the
fyndynge
agayne
of
hys
lost
shepe
.
So
sayeth
Christ
,
ioye
shal
be
in
heauen
ouer
one
synner
that
repenteth
more
then
ouer
foure
score
and
.xix.
persons
whych
nede
no
repentaunce
.
My
frendes
what
meaneth
thys
parable
?
The
declaracion
of
the
parable
who
is
thys
sheperd
or
shepemayster
?
Surely
it
is
our
mayster
Christ
,
he
fedeth
hys
shepe
,
he
teacheth
all
men
in
the
wylsome
&
deserte
worlde
,
of
these
shepe
,
one
strayth
abrode
and
is
lost
,
the
other
in
theyr
owne
conceytes
and
iudgement
erre
not
but
be
styll
in
the
ryght
waye
and
therfore
they
nede
not
to
be
sought
and
to
be
redemed
.
And
truly
(
good
people
)
the
nomber
is
very
smal
of
them
that
shal
be
saued
,
for
the
rest
of
the
people
thinke
themselues
iust
and
ryghtuous
persons
by
the
merytes
of
theyr
owne
workes
.
The
shepe
that
goeth
a straye
sygnifyeth
them
whych
know
themselues
synners
,
these
doth
Christ
seke
vp
,
yea
he
came
for
these
mens
sakes
that
he
myght
redeme
them
.
Here
then
ye
se
the
fynall
cause
and
vse
of
Christ
.
Esa.
xlij
The
sonne
of
man
came
to
seke
and
saue
that
was
lost
,
he
came
in
to
thys
worlde
to
saue
synners
.
So
then
there
be
.ij.
sortes
of
iust
or
ryghtuous
persons
in
the
worlde
.
He
that
knowlegeth
his
synnes
&
vnworthines
,
and
beleueth
on
hym
that
iustifyeth
the
wycked
,
is
iuste
by
fayth
,
and
he
is
the
true
iust
and
good
person
.
The
other
is
he
that
woll
be
iustifyed
&
made
good
by
the
workes
of
the
lawe
,
Iustice
pharisaicall
.
thys
iustice
is
called
the
pharisaicall
iustice
.
Of
thys
iustice
Christ
speaketh
thus
.
Onles
your
ryghtuousnes
passe
the
ryghtuousnes
of
the
scribes
and
pharisees
,
ye
shall
not
entre
into
the
kyngdome
of
God
.
Math.
v
And
in
the
.xvi.
chapter
of
Luke
he
sayeth
.
Ye
be
they
which
iustify
your selues
before
men
,
but
God
knoweth
your
hartes
.
The
seconde
parable
of
the
woman
whych
had
lost
a
grote
,
and
after
much
sekynge
,
founde
it
agayne
,
meaneth
the
same
thynge
,
that
the
other
parable
doth
In
dede
the
woman
is
a
weake
vessell
.
☞
So
Christe
applyeth
hymselfe
to
the
weake
and
vnperfyte
persons
.
The
woman
lyghteth
a
candell
,
swepeth
her
house
,
seketh
diligently
her
coigne
that
she
hath
lost
she
neuer
ceaseth
tyl
she
hath
founde
it
agayne
.
Euen
so
carefull
and
desyrous
is
our
Sauiour
Christe
to
call
synners
to
repentaunce
.
☞
Now
yf
ye
woll
knowe
the
cause
of
our
repentaunce
,
ye
shall
vnderstande
,
that
it
is
not
our
owne
worke
nor
our
owne
meryte
and
deseruynge
,
but
bycause
Christ
our
shepeherde
seketh
vs
,
yea
we
shulde
vtterly
perysh
strayenge
in
the
wyldernes
,
yf
Christ
our
herdman
sought
vs
not
vp
.
But
how
doth
he
seke
vs
?
Truly
by
hys
worde
,
whyche
beynge
preached
vnto
vs
reproueth
vs
of
our
wandrynge
and
strayenge
abrode
,
whyche
knowen
,
we
be
brought
agayne
by
Christe
our
pastoure
and
shepeherde
to
the
flocke
,
that
is
to
wyte
,
we
be
made
the
true
members
of
the
true
church
.
And
after
we
be
ones
reduced
and
broughte
home
agayne
to
the
flocke
,
we
be
not
set
in
a
felde
alone
by
our
selues
,
where
we
alone
shall
fede
,
but
togyther
wyth
that
rest
of
the
flocke
and
vnder
our
shepeherde
we
seke
all
one
and
the
same
fode
and
do
the
same
that
the
rest
of
the
shepe
do
.
Finally
forasmuch
as
Christ
sayeth
,
that
the
angels
in
heauen
do
ioye
vpon
such
as
repent
,
we
be
here
taught
that
repentaunce
is
a
worke
very
acceptable
and
pleasynge
to
God
.
Wherfore
my
frendes
let
vs
not
be
lykened
to
these
religiouse
proude
and
presumptuouse
Pharisees
&
scribes
whych
murmured
and
grudged
at
the
tender
harte
and
kyndnes
of
our
Sauiour
Christ
,
&
which
iustifyed
themselues
;
despysynge
all
other
in
comparison
of
them
,
bycause
of
theyr
owne
tradicions
and
obseruaunces
&
therfore
thoughte
they
had
no
nede
of
Christ
.
But
let
vs
humbly
and
thankfully
at
the
preachynge
of
Christes
holy
worde
,
whyche
it
hathe
pleased
hym
now
in
these
last
dayes
to
disclose
and
open
agayne
vnto
vs
,
to
repente
vs
of
oure
wandrynge
out
of
the
ryght
waye
.
And
than
doubtles
the
angels
in
heauen
shall
haue
more
ioye
ouer
vs
,
than
ouer
all
those
which
were
counted
moost
holy
&
perfyte
persons
in
the
syght
of
the
worlde
.
Whych
angels
also
at
oure
departure
out
of
thys
vale
of
mysery
shal
cary
vp
our
soules
into
heuen
,
where
we
shall
haue
the
moost
ful
fruition
of
all
ioye
wyth
Christe
our
Lorde
.
To
whome
wyth
the
father
and
holy
goost
be
all
glorye
.
Amen
.
The
Epistle
on
the
.iiij.
sondaye
after
trinitie
.
The
.viij.
chapter
to
the
Romaynes
.
Th
argument
☞
In
thys
epistle
we
be
comforted
to
beare
aduersitie
well
in
worth
,
seynge
it
is
the
waye
to
euerlastynge
glorye
.
BRethren
,
I
suppose
that
the
afflictions
of
thys
lyfe
,
are
not
worthy
of
the
glory
,
whych
shal
be
shewed
vpon
vs
.
For
the
feruent
desyre
of
the
creature
abydeth
,
lokynge
whan
the
sonnes
of
god
shall
appeare
,
bycause
the
creature
is
subdued
to
vanitie
,
agaynst
the
wyll
therof
,
but
for
hys
wyll
whych
hath
subdued
the
same
in
hope
.
For
the
same
creature
shal
be
deliuered
from
the
bondage
of
corrupcion
into
the
glorious
libertie
of
the
sonnes
of
God
.
For
we
know
,
that
euery
creature
groneth
wyth
vs
also
,
and
trauayleth
in
payne
,
euen
vnto
thys
tyme
.
Not
only
it
,
but
we
also
which
haue
the
fyrst
frutes
of
the
spirite
,
mourne
in
our selues
also
and
wayte
for
the
adoption
of
the
chyldren
of
god
euen
the
delyueraunce
of
our
bodye
.
THe
holy
Apostle
saynt
Paule
welbeloued
brethren
and
systers
consyderyng
the
state
of
true
christen
men
whych
lyue
godly
in
thys
worlde
to
be
full
of
aduersities
and
troubles
whych
be
offred
vnto
them
both
by
the
worlde
,
Psalm.
xxxiij
.
the
fleshe
,
and
the
deuel
,
and
knowynge
the
weake
power
of
frayle
men
to
be
farre
vnable
to
stande
stedfastly
in
them
,
onles
they
be
armed
&
fensed
with
the
armoure
of
gods
worde
,
exhorteth
vs
therfore
in
thys
epistle
by
dyuerse
reasons
to
pacience
and
sufferaunce
:
and
comforteth
vs
wyth
the
great
ioye
and
glorye
that
shal
be
declared
vnto
vs
in
the
worlde
to
come
.
He
affirmeth
vnto
vs
that
what
so
euer
we
can
suffer
in
thys
worlde
is
but
shorte
and
transytory
:
but
the
ioye
that
we
shall
receyue
is
durable
and
euerlastynge
.
Howe
great
so
euer
the
payne
be
of
oure
aduersitie
that
we
suffer
here
,
I
thynke
it
nothynge
(
sayeth
saynt
Paule
)
to
the
glorye
that
shall
appeare
vnto
vs
,
which
is
so
great
and
infinite
that
it
can
not
be
comprehended
of
any
mans
vnderstandynge
.
i.
cor.
ij
Esa.
lxiiij
.
It
farre
passeth
the
eye
of
man
to
se
thorowe
it
,
or
the
eare
to
heare
the
greatnes
therof
or
the
harte
of
man
to
vnderstande
the
glorye
that
God
hath
prepared
for
them
that
loue
hym
,
which
are
content
after
the
exemple
of
hys
welbeloued
son
Christ
to
suffer
and
to
beare
theyr
crosse
wyth
good
harte
and
wyll
.
Let
vs
therfore
behold
not
so
much
the
grefe
and
despyte
of
persecution
and
despleasures
of
thys
worlde
,
as
the
bryghtnes
and
excellency
of
the
glorye
that
we
shal
be
in
,
whyche
although
we
se
it
not
wyth
our
corporall
eye
,
yet
wyth
the
eye
of
our
fayth
in
the
myrrour
of
goddes
worde
we
se
it
much
more
clerly
,
and
shall
more
surely
enioye
it
than
we
se
&
enioye
those
thynges
,
whyche
be
vnder
oure
corporall
syght
.
Yf
the
greatnes
of
aduersitie
feareth
vs
,
let
vs
call
to
mynde
that
whan
we
suffer
innocently
,
we
suffer
wyth
Christ
and
Christ
wyth
vs
.
Yf
we
be
of
the
body
by
true
fayth
,
than
maye
we
be
sure
that
the
heade
beareth
parte
wyth
vs
and
helpeth
vs
in
our
aduersitie
.
In
hys
power
&
assistence
we
shall
ouercome
.
Of
our selfe
we
be
to
weake
,
but
in
hys
power
sayeth
saynt
Paule
in
whom
is
my
conforte
phil.
iiij
I
can
do
all
thynges
.
Let
noman
thynke
it
impossible
to
beare
paciently
the
losse
of
name
,
of
goodes
,
of
wyfe
and
chyldren
,
to
beare
the
great
assaultes
of
the
deuels
temptacions
:
for
to
ouercome
the
stronge
&
vnruly
affections
of
our
corrupte
nature
,
and
thervpon
in
cowardnes
to
gyue
ouer
and
suffer
our selues
to
be
led
vnder
theyr
captiuitie
,
nay
there
is
nothynge
to
harde
to
be
performed
of
a
christian
man
in
whome
the
spirite
of
God
is
abydynge
.
Ioh.
xvi
Take
good
hart
sayeth
our
Sauiour
and
captaine
Christ
I
haue
ouercome
the
worlde
and
al
these
for
you
.
It
is
not
impossible
for
you
to
resyst
&
to
haue
the
victory
:
for
fayth
subdueth
all
thynges
and
hath
the
victory
of
al
thynges
that
be
agaynst
you
,
for
al
thynges
be
possible
to
fayth
.
Mat.
ix
.
Thys
is
the
comforte
that
a
christian
man
maye
haue
to
consyder
that
it
is
not
hys
aduersitie
alone
whyche
he
suffreth
,
but
Christ
hys
heade
and
captayne
suffereth
wyth
hym
.
As
he
sayd
to
Saul
whan
he
persecuted
the
christian
men
,
Act.
ix
.
Saul
Saul
,
why
doest
thou
persecute
me
?
It
ought
to
be
no
straunge
thynge
to
vs
to
suffer
.
i.
tess.
iij
Heb.
xij
For
saynt
Paul
sayeth
that
we
be
ordeyned
for
thys
vse
and
purpose
.
In
chastisement
doth
god
nurture
his
chyldren
whome
he
loueth
.
Yf
our
lyfe
be
in
chastisement
and
aduersitie
and
we
lyue
in
pacience
:
we
may
haue
good
hope
that
as
we
be
made
lyke
to
Christe
in
trouble
and
affliction
,
so
shall
we
be
lyke
to
hym
in
glorye
.
The
waye
to
pleasure
is
by
aduersitie
,
to
welth
by
infirmitie
,
to
glorye
by
rebuke
and
shame
,
to
ryches
euerlastyng
,
by
transitory
pouertie
.
After
none
other
sorte
walked
our
sauiour
Christ
in
thys
worlde
.
Math.
●
It
were
vnmete
the
disciple
to
be
aboue
the
mayster
.
It
were
not
mete
the
souldioure
to
be
more
delicatly
handled
than
hys
captayne
.
Ro.
viij
.
Who
can
requyre
of
God
to
be
spared
from
hys
crosse
,
where
god
spared
not
hys
owne
deare
and
welbeloued
sonne
Christ
?
He
suffred
al
reproffes
and
afflictions
&
suffered
to
the
death
of
the
crosse
and
yet
deserued
it
not
,
Phil.
ij
.
why
than
shuld
not
we
that
be
synners
content
our selues
to
suffer
,
whether
God
ordeyneth
aduersitie
to
fall
vpon
vs
,
for
our
synnes
to
th
intent
to
purge
vs
of
them
,
or
whether
he
wolde
haue
vs
suffer
for
the
tryall
of
oure
faytht
,
hat
so
by
oure
pacience
,
we
myght
glorifye
hys
name
and
edify
our
neyghbour
by
our
exemple
?
Let
vs
blisse
our selues
in
the
name
of
the
father
,
of
the
sonne
,
and
the
holy
goost
,
&
offer
oure selues
to
beare
what
so
euer
he
thynketh
mete
for
our
soule
.
Let
vs
praye
that
we
may
haue
fayth
to
stande
and
not
be
ouercomed
of
the
temtacion
of
aduersitie
.
It
is
no
small
conforte
to
vs
that
we
suffer
not
alone
.
Such
an
vnitie
&
consente
is
there
betwene
the
members
of
Christes
mysticall
body
,
that
what
one
member
suffreth
,
i.
co.
xij
Heb.
iiij
all
the
resydue
fele
the
grefe
of
the
same
:
&
beare
theyr
parte
of
the
burthen
And
yf
thys
semeth
not
ynough
all
the
creatures
of
God
,
seme
to
fele
our
aduersitie
and
to
suffre
wyth
vs
:
and
desyre
and
tarye
for
(
in
hope
)
theyr
delyueraunce
.
They
seme
to
vnderstande
,
as
they
be
abused
in
the
worlde
,
that
so
also
be
the
electe
.
They
se
themselues
created
of
God
to
the
vse
and
necessitie
of
man
,
whom
they
serue
with
ryght
good
wil
,
&
they
se
themselfes
otherwhyles
sore
abused
in
excesse
&
riot
,
&
therfore
they
be
greued
therwyth
.
And
yet
though
it
be
against
theyr
wylles
,
they
are
styl
subiecte
for
his
sake
that
ordeyned
them
,
and
are
content
for
his
pleasure
to
be
subiecte
to
mutabilitie
and
beare
paciently
the
vanitie
of
men
in
theyr
abuse
in
hope
yet
ones
of
delyueraunce
.
They
desyre
not
to
be
aboue
the
dignitie
of
goddes
deare
and
chosen
seruauntes
,
whom
they
se
vnworthely
dealte
wythal
in
the
worlde
,
but
beare
theyr
bondage
and
captiuitie
well
in
worth
,
takynge
such
parte
as
goddes
moost
worthye
creatures
do
,
for
they
knowe
that
they
shall
ones
be
delyuered
,
not
only
from
theyr
payne
and
trauayle
in
chaungynge
and
renewynge
themselues
from
tyme
to
tyme
for
mans
vse
and
commoditie
,
in
perpetuall
generation
and
corruption
:
but
shal
also
be
delyuered
from
the
abuse
whych
the
vngodly
holde
&
occupye
them
vniustly
in
.
A
lybertie
and
delyueraunce
they
loke
for
in
hope
,
whych
they
knowe
certaynly
shall
than
chaunce
to
them
,
whan
they
shal
se
the
chyldren
of
god
deliuered
from
theyr
labours
and
trauayles
and
set
in
theyr
glorye
of
ioyfull
rest
.
Thys
is
the
delyueraunce
whych
all
creatures
sorowe
and
wayle
dayly
for
,
and
are
in
as
feruente
desyre
to
se
thys
delyueraunce
,
as
the
woman
whyche
is
in
trauayle
of
hyr
chylde
longeth
for
the
delyueraunce
therof
.
In
a
parable
(
good
frendes
)
thus
saynt
Paule
speaketh
vnto
you
,
to
comforte
you
,
that
for
some
solace
of
your
payne
and
aduersitie
,
ye
haue
all
the
creatures
of
god
suffer
with
you
.
Count
it
not
for
any
vayn
inuention
fayned
of
saynt
Paule
,
for
he
sayd
that
he
knewe
it
to
be
thus
in
dede
,
that
al
creatures
do
suffer
parte
wyth
goddes
electe
in
theyr
troubles
.
Which
thinge
myght
we
lerne
and
know
also
yf
we
woll
consyder
wyth
better
aduysement
the
thynge
whych
he
speaketh
.
For
consyder
me
what
doth
it
sygnifye
to
vs
:
whan
we
se
the
wery
oxe
wayle
and
pante
vnder
his
yooke
:
the
horse
grone
vnder
hys
burthen
,
and
the
poore
lambe
blete
whan
he
is
drawen
and
dryuen
to
hys
slaughter
:
whan
all
beastes
trauayle
wyth
payne
and
doloure
to
increase
in
theyr
kynde
,
whan
al
creatures
are
subiecte
to
such
continuall
alteration
,
formed
and
reformed
from
one
fasshion
to
another
,
what
sygnifyeth
it
vnto
vs
but
that
they
be
partakers
of
such
paynes
as
goddes
seruauntes
be
put
to
?
They
suffer
and
resyst
not
,
for
so
they
se
such
porcion
to
fall
to
the
electe
of
God
.
And
therfore
in
hope
of
delyueraunce
they
abyde
what
so
euer
the
vse
and
necessitie
of
man
requyreth
of
them
,
or
yet
what
soeuer
abuse
and
tyranny
mans
malyce
put
them
to
.
And
thus
in
theyr
paynfull
trauayle
they
continue
tyll
the
daye
come
whan
goddes
chyldren
shal
be
delyuered
of
all
theyr
mysery
,
which
they
longe
for
both
for
the
electes
sake
and
theyr
owne
also
.
Thys
desyre
and
carefulnes
is
not
in
vnreasonable
creatures
only
,
neyther
do
they
alone
suffer
such
vexacion
and
abuse
in
the
world
to
be
wrongfully
dealt
with
:
but
we
our selues
(
sayeth
saynt
Paule
)
whych
haue
the
fyrst
frutes
of
goddes
spirite
,
endowed
wyth
singuler
prerogatyues
aboue
other
of
goddes
householde
,
beynge
the
heades
and
teachers
of
the
people
and
made
of
God
the
vessels
to
receaue
and
kepe
the
moost
worthy
and
excellent
treasure
of
hys
gospell
,
ij
co.
iiij
we
our selfe
are
in
daunger
&
subiecte
to
manyfolde
aduersities
in
the
worlde
,
in
somuch
that
we
are
as
men
dayly
in
daunger
and
iudged
to
death
,
and
are
reputed
as
shepe
euermore
ready
to
the
slaughter
.
We
se
so
many
vnworthy
thynges
done
in
the
world
,
Ro.
viii
.
that
we
desyre
to
be
out
of
the
worlde
and
to
be
with
Christ
.
Such
combraunce
and
greuaunce
we
fele
in
thys
corruptible
body
,
that
we
sygh
and
dayly
longe
to
be
delyuered
.
We
desyre
much
to
haue
thys
tabernacle
of
our
bodyes
to
be
chaunged
and
altered
that
we
maye
be
endowed
wyth
our
heuenly
house
from
aboue
.
ij
.
cor.
v.
Now
(
my
frendes
)
these
thynges
well
consydered
,
Eph.
vi
let
vs
take
vpon
vs
the
armure
of
God
,
to
fyght
agaynst
our
inuisible
enemyes
.
Let
vs
paciently
abyde
all
griefes
and
displeasures
of
thys
lyfe
,
that
we
maye
raygne
wyth
Christ
another
daye
.
It
is
no
smale
ioye
that
we
be
called
to
.
It
is
farre
passynge
all
the
passions
that
we
can
suffer
here
.
And
let
vs
as
I
sayd
call
to
mynde
,
that
we
suffer
not
alone
.
Christ
our
heade
suffereth
wyth
vs
,
by
whose
assystence
,
we
shal
be
able
to
stande
.
And
suche
communion
and
felowship
is
there
betwene
the
members
of
Christes
body
,
that
what
the
one
suffereth
,
all
other
suffer
wyth
it
.
Yea
al
the
creatures
of
god
are
partakers
wyth
vs
,
and
in
hope
to
be
delyuered
they
suffer
paciently
.
No
creature
shulde
desyre
to
be
exempte
from
trouble
in
thys
worlde
:
seynge
Christ
goddes
naturall
sonne
,
was
not
exempt
,
seynge
goddes
holy
prophetes
and
apostles
were
not
exempt
.
Let
vs
than
commytte
our selues
into
the
handes
of
God
,
and
arme
our selues
wyth
pacience
,
so
that
we
maye
glorifye
goddes
holy
name
by
our
well
doynge
,
that
an
other
daye
,
we
maye
be
taken
for
hys
well
beloued
chyldren
.
To
whome
be
all
glorye
for
euer
and
euer
.
AMEN
.
The
Gospell
on
the
.iiij.
sondaye
after
Trinitie
.
The
.vi.
chapter
of
Luke
.
Th
argument
.
☞
Christian
lawes
be
here
described
.
IEsus
sayd
vnto
hys
disciples
.
Be
ye
mercyful
,
as
your
father
also
is
mercyfull
.
Iudge
not
and
ye
shall
not
be
iudged
:
Condempne
not
,
and
ye
shall
not
be
condemned
.
Forgyue
,
and
ye
shal
be
forgyuen
.
Gyue
,
and
it
shal
be
gyuen
vnto
you
:
good
measure
and
pressed
downe
,
and
shaken
together
and
runnynge
ouer
shall
men
gyue
into
your
bosomes
For
wyth
the
same
measure
that
ye
mete
wythall
,
shal
other
men
mete
to
you
again
.
And
he
put
forth
a
similitude
vnto
them
.
Can
the
blynde
leade
the
blynde
?
Do
they
not
both
fall
into
the
dycke
?
The
disciple
is
not
aboue
hys
mayster
.
Euery
man
shall
be
perfyte
,
euen
as
hys
mayster
is
.
Why
seyst
thou
a
moate
in
thy
brothers
eye
,
but
consyderest
not
the
beame
that
is
in
thyne
owne
eye
?
Eyther
how
cannest
thou
saye
to
thy
brother
,
Brother
,
let
me
pull
out
the
moote
that
is
in
thyne
eye
,
when
thou
seest
not
the
beame
that
is
in
thyne
owne
eye
.
Thou
ypocrite
cast
out
the
beame
out
of
thine
owne
eye
first
and
then
shalt
thou
se
perfytly
,
to
pul
out
the
moat
that
is
in
thy
brothers
eye
.
GOod
people
our
Sauiour
Christ
in
thys
gospell
setteth
forth
vnto
vs
certayne
christian
lawes
that
is
to
saye
certayne
officies
or
duties
of
charitie
and
frutes
of
fayth
.
Fyrst
he
byddeth
vs
be
mercyfull
and
tender
of
hart
But
after
what
sorte
?
As
paynyms
or
publicanes
be
?
No
,
but
euen
accordyng
to
th
exemple
of
our
heauenly
father
.
Why
,
how
mercyfull
is
oure
heauenly
father
vnto
vs
?
Surely
he
whan
we
were
hys
enemyes
and
had
deserued
no
kyndnes
at
hys
handes
,
yet
of
an
excedyng
mercy
whych
he
bare
to
mankynd
,
vouchesaued
to
sende
downe
hys
only
begotten
sonne
to
redeme
vs
wyth
hys
moost
precious
bloude
.
He
also
from
tyme
to
tyme
as
often
as
by
frayltie
we
offende
hys
maiestye
,
yf
we
humbly
aske
mercy
,
forgyueth
vs
.
Math.
v
Yea
he
sendeth
hys
rayne
,
he
causeth
the
Sonne
,
the
moone
,
the
starres
,
and
hys
heuenly
planetes
to
shyne
,
aswel
vpon
hys
enemyes
as
frendes
and
louers
.
But
yet
(
sayth
Christ
)
blessed
and
happy
be
the
mercyfull
,
for
they
shall
agayne
receyue
mercy
.
He
that
hath
the
substaunce
and
goodes
of
thys
worlde
,
and
seeth
hys
brother
in
nede
,
and
shutteth
vp
the
intrayles
of
hys
harte
from
hym
,
howe
can
the
loue
and
charitie
of
God
remayne
in
such
a
person
,
i.
Io.
iij
sayeth
the
Euangelist
Ihon
?
Certes
,
he
that
hath
compassion
and
pytie
of
the
poore
,
is
a
great
gayner
and
who
so
fedeth
,
shal
be
fedde
agayne
.
Seconde
,
Christ
byddeth
vs
here
not
to
iudge
,
and
we
shall
not
be
iudged
.
For
he
shall
haue
iudgemente
wythout
mercy
(
sayth
saynt
Iames
)
whych
sheweth
no
mercy
.
Iaco.
ii
.
Let
me
alone
therfore
wyth
vengeaunce
sayeth
the
Lorde
,
and
I
shall
requyte
.
But
marke
my
frendes
that
thys
is
only
spoken
of
priuate
iudgement
and
priuate
condemnation
,
that
is
to
saye
,
I
maye
not
be
myne
owne
iudge
,
I
maye
not
reuenge
myne
owne
quarell
,
but
I
muste
commytte
the
cause
to
God
and
he
shall
iudge
my
quarel
and
punysh
accordyngly
.
It
is
not
ment
of
publyke
iudgement
.
For
suche
as
be
rulers
and
publyke
officers
represent
not
theyr
owne
persons
,
but
they
represent
the
person
of
almyghty
God
,
and
they
be
hys
deputies
and
ministers
.
Ro.
xiij
And
for
thys
cause
saynt
Paule
woll
that
euery
soule
shulde
submytte
hymselfe
to
the
authoritie
of
the
hygh
powers
.
For
there
is
(
sayeth
he
)
no
power
but
of
God
.
Yea
the
iudges
and
Magistrates
in
scripture
be
called
Goddes
.
Also
saynt
Peter
th
apostle
sayeth
.
i.
Pet.
ij
Submytte
your selues
vnto
euery
humane
creature
for
our
Lordes
sake
whether
it
be
vnto
a
kynge
as
vnto
the
chefe
heade
,
or
vnto
rulers
as
vnto
them
that
are
sente
of
hym
,
for
the
punyshment
of
euell
doers
,
and
prayse
of
wel
doers
By
thys
texte
of
S.
Peter
ye
se
playnly
that
it
is
lawfull
for
rulers
to
punysh
.
But
punysh
they
can
not
,
onles
they
iudge
and
condemne
the
gyltye
.
So
than
it
is
lawfull
for
rulers
,
to
iudge
and
to
condemne
,
bycause
they
do
it
not
in
theyr
own
name
,
but
as
gods
ministers
and
vycares
.
To
thys
do
all
the
auncient
expositours
and
doctours
agre
,
as
saynte
Austine
,
☜
Hierome
,
Ambrose
,
Chrysostome
and
the
rest
.
Wherfore
the
wycked
Anabaptistes
are
to
be
banyshed
whych
condemne
temporall
or
ciuile
iudgementes
.
It
foloweth
in
the
texte
.
Forgyue
and
ye
shal
be
forgyuen
.
Here
my
frendes
ye
se
,
that
onles
we
forgyue
other
men
theyr
offences
,
whych
they
haue
trespassed
agaynst
vs
,
our
heauenly
father
woll
not
surely
forgyue
vs
.
And
therfore
we
saye
in
our
pater
noster
called
the
Lordes
prayer
.
Dimitte
nobis
debita
nostra
,
Math.
v
sicut
&
nos
dimittimus
debitoribus
nostris
.
That
is
to
saye
:
Forgyue
vs
our
dettes
or
synnes
,
euen
as
we
forgyue
them
that
trespasse
agaynst
vs
.
So
,
yf
thou
cannest
not
fynde
in
thy
harte
,
to
forgyue
thy
neyghboure
hys
faultes
thou
mayest
be
ryght
sure
,
that
god
wyl
not
forgiue
the
thy
faultes
.
He
byddeth
vs
also
gyue
,
and
it
shal
be
gyuen
vnto
vs
.
Math
xviij
Ro.
xiiij
For
frely
haue
we
taken
and
therfore
frely
we
ought
to
gyue
.
What
hast
thou
(
sayeth
Paule
)
but
thou
hast
receyued
the
same
before
of
almyghty
God
?
ij
.
cor.
ix
Surely
,
he
that
soweth
skantly
&
nygardly
,
shall
repe
skantly
.
Yf
we
be
faythfull
stewardes
in
lytle
,
God
wyll
surely
rewarde
vs
in
muche
.
But
he
that
is
vnfaythfull
in
lytle
,
how
can
he
be
faythfull
in
muche
sayeth
Christ
?
Wherfore
loke
with
what
measure
that
we
mete
wythall
to
others
,
wyth
the
same
shal
other
men
mete
to
vs
agayne
.
I
pray
you
(
sayeth
our
Sauiour
Christ
)
can
the
blynde
leade
the
blynde
?
Here
he
teacheth
vs
to
be
contente
wyth
hys
doctrine
,
for
els
we
shal
wander
lyke
blynde
betels
.
He
is
blynde
whych
hath
not
the
pure
&
ryghte
vnderstandynge
of
gods
worde
,
yf
thys
man
teacheth
,
he
teacheth
not
well
,
he
can
be
no
good
leader
or
guyde
.
Why
seest
thou
a
moate
in
thy
brothers
eye
,
but
considerest
not
the
beame
in
thyne
owne
eye
?
O
how
vncomly
,
how
wycked
,
how
ypocrite
lyke
,
how
vncharitable
a
thynge
is
it
,
to
iudge
oure
neyghbours
of
lyghte
maters
,
where
as
we
be
an
hundred
tymes
worse
our selues
?
Why
do
we
not
rather
gently
bear
,
dissemble
,
and
interprete
well
the
small
erroure
and
faulte
of
our
brethren
?
Why
do
we
not
rather
go
downe
to
the
intrayles
of
our
owne
harte
,
Esopes
wallet
and
se
our
owne
stuffe
?
Esope
the
fable
wryter
doth
very
well
paynt
vs
,
he
fayneth
that
euery
man
hath
two
pookes
or
wallettes
,
the
one
hangynge
before
him
,
the
other
hangynge
behynde
hym
.
In
that
whyche
hangeth
before
vs
be
put
other
mens
faultes
.
Into
thys
pooke
we
be
alwayes
perynge
and
lokyng
,
but
in
the
other
pooke
of
the
wallet
whyche
hangeth
at
our
backe
wherin
our
own
faultes
be
put
,
we
neuer
loke
.
Wherfore
he
wolde
haue
vs
turne
the
wallet
an
other
whyle
the
contrary
way
.
Assuredly
he
ought
to
be
voyde
of
all
faultes
,
that
shulde
be
ready
to
speake
agaynst
other
men
.
Also
it
is
dyrectly
agaynst
the
eyght
commaundemente
of
God
,
to
speake
any
false
testimony
or
worde
agaynst
thy
brother
.
Yet
thys
notwythstandynge
it
is
lawful
for
the
charitably
to
monyshe
thy
neyghboure
of
hys
faulte
,
accordynge
to
saynt
Paules
lesson
.
Yf
a
man
be
founde
in
any
faulte
,
ye
that
be
goostly
,
reproue
suche
a
person
after
a
gentle
sorte
.
Also
he
sayeth
:
Reproue
,
i.
tim.
v.
Esa.
lviij
besech
,
blame
tymely
vntymely
in
all
pacience
.
Crye
,
cease
not
,
as
a
trompe
lyfte
vp
thy
voyce
.
Yf
thy
brother
(
sayeth
Christ
)
trespasse
agaynst
the
,
Math.
xviij
go
and
tell
hym
hys
faulte
betwene
the
and
hym
alone
.
Yf
he
heare
the
,
thou
hast
wonne
thy
brother
,
but
yf
he
hear
the
not
,
than
take
yet
with
the
one
or
two
,
that
in
the
mouth
of
two
or
thre
wytnesses
euery
matter
maye
be
establyshed
.
Yf
he
heare
not
them
,
tell
it
vnto
the
congregacion
.
Yf
he
heare
not
the
congregacion
,
let
hym
be
vnto
the
as
an
hethen
man
&
as
a
publicane
.
Lo
good
frendes
here
ye
be
taught
by
Christe
,
to
be
tender
harted
or
mercyfull
accordynge
to
th
exemple
of
the
father
in
heauen
,
not
to
iudge
,
not
to
condemne
but
to
remytte
all
to
God
and
to
gods
minister
the
temporall
ruler
,
we
be
taughte
to
be
perfyte
and
not
to
be
captiouse
but
gently
to
wynke
at
the
small
offenses
of
our
brethren
.
These
be
the
preceptes
of
our
Sauiour
Christ
,
wherby
a
christian
man
shal
be
knowen
.
Wherfore
let
vs
earnestly
imbrase
them
&
execute
them
in
our
lyuynge
.
So
doynge
we
shall
declare
our selues
,
that
we
be
in
dede
the
chyldren
of
the
father
in
heauen
whose
properties
we
folowe
.
To
whome
wyth
the
sonne
and
holy
goost
be
all
glorye
in
infinita
secula
.
Amen
.
The
Epistle
on
the
.v.
sondaye
after
Trinitie
.
The
.i.
epistle
of
S.
Peter
the
.iij.
chapter
.
Th
argument
BRethren
,
be
ye
all
of
one
mynde
,
of
one
harte
loue
as
brethren
,
be
pytiful
,
be
courteous
meke
not
rendrynge
euell
for
euel
,
or
rebuke
for
rebuke
:
but
contrary
wyse
,
blesse
:
knowing
that
ye
are
there
vnto
called
,
euen
that
ye
shuld
be
heyres
of
the
blessynge
.
For
he
that
doth
longe
after
lyfe
,
and
loueth
to
se
good
dayes
,
let
hym
refrayne
hys
tonge
from
euell
,
and
hys
lyppes
that
they
speke
not
gyle
.
Let
hym
eschue
euell
,
and
do
good
:
let
him
seke
peace
,
and
ensue
it
:
For
the
eyes
of
the
Lorde
are
ouer
the
ryghtuous
,
and
hys
eares
are
open
vnto
theyr
prayers
.
Agayne
the
face
of
the
Lorde
is
ouer
them
that
do
euell
.
Moreouer
who
is
it
that
wyll
harme
you
,
yf
ye
folowe
that
whych
is
good
?
Yea
happy
are
ye
yf
any
trouble
happen
vnto
you
for
ryghtuousnes
sake
.
Be
not
ye
afraied
for
any
terroure
of
them
,
nether
be
ye
troubled
,
but
sanctifye
the
Lorde
God
in
your
hartes
.
IN
thys
Epistle
good
people
th
apostle
Peter
instructeth
vs
in
a
generaltye
what
it
becommeth
all
good
christen
folke
to
do
.
Brefly
therfore
to
conclude
(
sayeth
saynt
Peter
)
se
ye
be
all
of
one
mynde
,
as
who
shulde
saye
,
be
not
contentiouse
&
stryuynge
one
agaynst
another
,
neyther
in
lernynge
,
nor
yet
in
your
other
worldly
matters
,
but
be
ye
compaciente
,
Compacient
that
is
to
saye
,
suffer
together
and
beare
one
wyth
an
other
,
be
ye
indowed
with
brotherly
loue
and
charitie
,
be
ye
tender
of
harte
&
pytifull
,
easy
to
forgyue
all
offences
,
easy
to
departe
youre
goodes
and
money
,
as
ye
may
spare
it
,
to
the
reliefe
and
succoure
of
your
pore
neighbour
,
se
ye
be
also
meke
,
courteouse
,
affable
,
gentle
to
speake
vnto
.
Moreouer
se
ye
render
not
euel
for
euell
,
but
beare
ye
iniurye
and
wronge
paciently
,
accordynge
to
the
example
of
Christ
,
resignynge
and
commyttynge
the
punyshment
and
vengeaunce
to
gods
hande
,
or
to
the
correction
of
the
ruler
whych
is
gods
minister
and
which
beareth
not
a
swearde
for
nought
.
Yea
rather
contrary
wyse
,
Ro.
xiij
se
ye
do
good
,
and
blesse
you
them
,
that
wronge
you
,
and
whych
worke
you
displeasures
,
knowyng
thys
,
that
ye
were
called
by
the
franke
election
of
God
&
of
his
special
grace
and
mere
goodnes
euen
before
the
foundacions
of
the
worlde
were
layde
,
Ephe.
i.
that
ye
shulde
receyue
not
the
blessynge
of
the
world
but
the
blessing
of
the
heritage
of
God
,
that
is
to
wyt
,
euerlastynge
lyfe
,
whych
heritage
pertayneth
vnto
vs
not
as
vnto
naturall
chyldren
but
as
chyldren
of
adoption
&
election
.
For
assuredly
,
my
frendes
,
he
that
woll
be
happy
and
be
counted
iust
eyther
in
thys
lyfe
before
men
,
or
in
the
lyfe
to
come
wyth
God
,
and
wyth
hys
holy
angels
,
what
shall
he
do
sayeth
saynt
Peter
.
Let
hym
refrayne
and
temper
his
tonge
from
euel
,
so
that
he
breake
not
charitie
,
and
let
hym
holde
in
&
represse
hys
lyppes
,
that
they
vtter
no
gyle
,
no
deceypt
,
no
fraude
,
no
dissimulation
,
no
hypocrisie
,
no
vntrouth
.
Let
hym
,
I
saye
,
eschue
from
euel
,
and
do
the
thynge
that
is
good
and
honest
both
before
God
&
man
.
Let
hym
seke
not
after
discorde
,
variaunce
,
and
debate
,
but
after
peace
,
after
vnitie
,
after
concorde
,
&
let
hym
folowe
and
insue
it
.
For
be
ye
ryght
well
assured
,
that
the
eyen
of
the
Lorde
God
are
ouer
the
ryghtuouse
,
and
hys
eares
are
open
to
theyr
prayers
.
And
agayne
,
the
terrible
visage
and
face
of
the
Lorde
is
ouer
all
them
that
do
euell
,
as
who
shulde
saye
:
God
loueth
and
fauoreth
al
such
,
as
do
wel
&
which
lyue
after
a
godly
and
honest
sorte
,
&
beynge
in
perfyte
loue
and
charitye
wyth
theyr
neyghbours
and
euen
christen
,
he
heareth
theyr
prayers
,
he
accepteth
theyr
oblacions
and
sacrificies
,
as
oure
Sauioure
Christ
hath
taught
vs
in
the
.v.
chapter
of
S.
Mattheu
.
But
on
the
contrary
syde
God
hateth
and
abhorreth
all
such
as
be
euel
doers
,
yea
and
also
he
punysheth
them
whan
he
seeth
hys
tyme
.
Fynally
,
the
Apostle
Peter
doth
here
propounde
and
set
forth
vnto
vs
two
great
commodities
and
profytes
,
whych
folow
them
that
worke
well
,
the
one
is
a
temporall
pleasure
and
commoditie
to
be
taken
here
in
thys
worlde
,
whyche
is
,
that
no
man
shall
harme
them
,
yf
they
lyue
after
a
ciuile
and
honeste
fashion
amonges
men
in
the
worlde
,
the
other
is
an
euerlastynge
and
heauenly
commoditie
to
be
taken
in
the
worlde
to
come
,
whych
is
,
euerlastynge
blesse
.
But
peraduenture
ye
woll
saye
:
☜
What
yf
we
do
well
and
yet
we
be
wrongfully
vexed
&
troubled
in
the
worlde
?
Saynt
Peter
answereth
,
and
sayeth
.
Happy
are
ye
,
yf
ye
suffer
for
ryghtuousnesse
sake
,
and
therfore
he
wylleth
vs
,
not
to
be
affrayed
for
any
terrour
of
them
,
neyther
yet
to
be
troubled
,
but
thankfully
to
prayse
and
glorifye
God
in
our
hartes
.
Hythervnto
my
frendes
,
I
haue
brefly
declared
the
mynde
of
S.
Peter
vnto
you
,
whych
exhorteth
you
in
thys
epistle
to
good
workes
.
But
ye
muste
consyder
that
in
the
former
parte
of
hys
epistle
he
taught
and
spake
of
fayth
to
be
reposed
and
set
in
our
Sauiour
Christ
.
For
as
saynt
Austine
affirmeth
,
Austine
it
is
the
intencion
that
maketh
the
good
worke
,
and
it
is
the
fayth
that
must
directe
the
intencion
.
Let
vs
than
do
good
workes
,
accordynge
to
saynt
Peters
exhortacion
here
,
of
pure
loue
and
faythe
vnfayned
.
So
doynge
,
we
shal
be
sure
to
be
crowned
wyth
immortalitie
by
god
the
father
of
heauen
.
To
whome
be
glorye
and
prayse
for
euer
.
Amen
.
The
gospell
on
the
.v.
sondaye
after
Trinitie
.
The
.v.
chapter
of
Luke
.
Th
argument
.
☞
Christ
declareth
the
power
of
hys
worde
.
WHan
the
people
preassed
vnto
Iesus
to
heare
the
word
of
God
,
he
stode
by
the
lake
of
Genezareth
:
and
sawe
two
shippes
stande
by
the
lake
syde
,
but
the
fysshermen
were
gone
out
of
them
,
and
were
wasshynge
theyr
nettes
.
And
he
entred
in
to
one
of
the
shyppes
(
whych
perteyned
to
Simon
)
and
prayed
him
that
he
wolde
thrust
out
a
lytle
from
the
lande
.
And
he
sat
downe
and
taught
the
people
out
of
the
shyp
.
Whan
he
had
lefte
speakynge
,
he
sayd
vnto
Symon
:
Launche
out
into
the
depe
,
and
let
slyppe
your
nettes
to
make
a
draught
.
And
Simon
answered
,
and
sayd
vnto
hym
:
Mayster
we
haue
laboured
all
nyght
,
and
haue
taken
nothynge
.
Neuertheles
,
at
thy
commaundement
I
wyll
louse
forth
the
nette
.
And
whan
they
had
thys
done
,
they
inclosed
a
great
multitude
of
fysshes
.
But
theyr
net
brake
,
&
they
beckned
to
theyr
felowes
(
which
were
in
the
shyp
)
that
they
shulde
come
and
helpe
them
.
And
they
came
,
and
fylled
both
the
shyppes
that
they
sonke
agayne
.
Whan
Simon
Peter
sawe
thys
,
he
fell
downe
at
Iesus
knees
,
sayenge
:
Lorde
,
go
from
me
,
for
I
am
a
synfull
man
.
For
he
was
astonnyed
&
al
that
were
wyth
hym
,
at
the
draught
of
fysshes
whych
they
had
taken
:
and
so
was
also
Iames
and
Ihon
the
sonnes
of
Zebede
,
which
were
parteners
with
Simon
.
And
Iesus
said
vnto
Simon
:
feare
not
,
from
hence
forth
thou
shalt
catch
men
.
And
they
broughte
the
shyppes
to
lande
,
and
forsoke
all
,
and
folowed
hym
.
IN
thys
Gospel
(
good
people
)
Christ
teacheth
the
vertue
and
power
of
hys
worde
,
to
th
intent
to
confirme
the
fayth
of
hys
disciples
,
that
he
is
the
true
Messias
,
God
an
man
.
Furthermore
he
taketh
care
for
theyr
bodelye
sustenaunce
sygnifyenge
,
that
nothyng
can
wel
prosper
,
onles
he
furthereth
and
putteth
hys
hande
thervnto
.
Now
than
after
that
Christ
had
preached
in
Galilie
(
as
in
the
chapter
before
is
mencioned
)
it
came
to
passe
,
when
the
synfull
people
whych
were
troubled
in
conscience
wyth
theyr
offenses
,
preassed
vpon
hym
,
to
heare
the
worde
of
God
,
that
theyr
conscience
myghte
be
healed
by
the
medicine
therof
,
he
stode
by
the
lake
of
Genezareth
which
is
a
water
of
Galilie
,
and
he
saw
two
shippes
stande
by
the
water
syde
,
but
the
fyshermen
were
gone
out
of
them
and
were
washynge
theyr
nettes
.
For
they
had
laboured
al
nyght
in
vayne
and
had
caught
no
fyshe
.
Wherfore
they
now
vtterly
despayred
to
take
any
there
,
and
therfore
they
were
about
to
haue
left
worke
.
But
our
Sauioure
Christe
,
knowynge
all
wythin
hymselfe
,
&
sekynge
herby
occasion
,
to
shewe
hys
power
(
for
than
is
god
wont
moost
of
al
to
helpe
,
when
man
can
do
no
good
)
entred
into
one
of
the
shippes
whych
pertayned
to
Simon
,
whome
afterward
Christ
named
Peter
.
And
Christ
,
Rogauit
eum
.
wheras
he
was
the
sonne
of
God
and
had
all
in
hys
hande
,
and
myght
haue
commaunded
,
and
taken
awaye
all
,
yet
he
dyd
none
of
all
thys
,
but
mekely
and
gently
prayed
this
Symon
,
that
he
wolde
thurst
out
his
shyppe
a
lytle
from
the
lande
,
to
th
intent
he
myght
the
more
quyetly
syt
hymselfe
downe
and
teache
.
But
ye
wyll
aske
,
Sedens
docebat
.
why
Christ
sat
whan
he
taught
?
Surely
,
syttinge
is
a
sygne
of
a
meke
and
peacible
preacher
,
he
was
not
a
busye
and
braggynge
stryuer
or
contender
,
as
many
preachers
be
,
but
he
taught
in
moost
quyet
and
sober
wyse
.
And
whan
he
had
lefte
speakyng
,
he
bad
Simon
launche
out
into
the
depe
&
let
slyppe
theyr
nettes
to
make
a
draught
.
Here
ye
shall
marke
,
☜
that
Christ
fyrst
feadeth
the
soule
wyth
hys
preachynge
,
or
euer
he
feade
the
bodye
wyth
meate
,
for
els
forthwyth
,
whan
he
had
sene
the
fyshermen
washyng
theyr
nettes
,
he
myght
haue
wrought
the
myracle
folowynge
.
But
Christ
is
euer
wonte
to
preferre
the
fode
of
the
soule
,
before
the
thynges
pertaynynge
to
the
sustentacion
of
the
body
,
Mat.
vi
.
and
therfore
he
wylleth
vs
fyrst
to
seke
the
kyngdome
of
heauen
and
the
iustice
therof
,
and
all
shal
be
cast
vnto
vs
.
Wherfore
after
he
had
fedde
the
people
wyth
preachynge
,
he
confirmeth
it
wyth
a
myracle
.
The
vse
of
myracles
.
For
the
vse
of
all
myracles
is
that
by
the
same
the
doctrine
of
Christe
shulde
be
confirmed
.
Now
thys
myracle
tendeth
hervnto
,
that
all
our
labour
&
trauayle
for
our
bodely
sustenaunce
is
in
vayne
,
onles
the
blessynge
and
helpinge
hande
of
God
be
put
therto
.
Wherfore
these
fyshermen
,
bycause
they
fyrst
sought
the
kyngdom
of
god
,
be
now
bydden
to
launche
out
into
the
depe
,
and
to
let
slyppe
theyr
nettes
to
make
a
draught
.
And
albeit
that
Simon
Peter
dispayred
that
the
lettynge
downe
of
the
nettes
coulde
do
any
good
,
seynge
they
had
laboured
all
the
nyght
before
in
vayne
,
yet
anone
he
beleueth
Christes
worde
and
applyeth
hymselfe
by
faith
to
the
byddynge
of
Christ
.
So
they
dyd
cast
downe
theyr
nette
and
caught
an
excedynge
great
nombre
of
fyshes
.
Here
we
be
exhorted
to
labour
,
and
also
to
fayth
,
that
we
shulde
beleue
the
worde
of
god
,
which
yf
we
do
,
there
shal
be
no
doubt
at
al
for
our
lyuing
,
but
it
shall
folow
,
not
skasely
,
but
plentyfully
,
so
that
it
shal
be
ynough
for
Peter
,
☞
&
that
Peter
maye
gyue
parte
to
other
.
Now
whan
Simon
Peter
sawe
the
great
myracle
that
Christ
wrought
here
wyth
hym
,
he
fell
downe
at
Iesus
knees
,
sayenge
:
Lorde
,
go
from
me
,
for
I
am
a
synfull
man
.
Here
good
people
we
be
taught
,
what
we
owe
to
the
Lorde
for
hys
benefites
and
large
blessynge
of
foode
.
Fyrst
to
be
thankefull
vnto
hym
accordynge
to
th
exemple
of
Peter
.
Secondly
,
that
we
shulde
acknowlege
oure
vnworthynes
,
how
we
be
farre
vnworthy
that
God
shulde
bestowe
so
hygh
benefytes
vpon
vs
.
Repentaunte
harte
.
And
thys
vnworthynes
ought
to
sprynge
of
the
knowlege
of
our
sinnes
,
as
Peter
here
lyke
a
good
penitent
person
said
:
Lorde
departe
from
me
,
for
I
am
a
synfull
man
.
Thus
a
man
to
shewe
hys
kyndnes
and
to
knowlege
hymselfe
a
synfull
person
before
God
,
the
scripture
calleth
it
the
sacrifice
of
prayse
moost
acceptable
to
the
Lorde
of
heauen
.
☜
But
what
dyd
our
Sauiour
Christ
answere
agayne
vnto
Symon
Peter
?
Feare
not
from
hence
forth
thou
shalt
catch
men
.
Here
we
be
warned
by
th
exemple
of
Peter
,
Iames
,
&
Ihon
,
to
set
all
thynges
behynde
the
studye
of
the
Gospell
,
and
yf
by
the
state
of
oure
lyfe
we
be
called
to
the
offyce
of
preachynge
,
to
obey
our
callynge
.
But
mans
reason
,
as
it
woll
rule
all
:
so
it
is
here
also
very
busye
,
whych
whan
it
heareth
,
Obiecti
¦
on
that
these
fyshermen
left
altogether
and
folowed
Christe
,
forthwyth
gathereth
.
Then
after
the
receyuynge
of
the
gospell
we
must
forsake
,
wyfe
,
chyldren
,
landes
,
and
all
that
we
haue
.
To
thys
I
answere
,
that
thys
conclusion
can
not
be
applyed
to
the
exemples
of
these
fyshermen
.
Solution
For
they
chaunged
not
the
condicion
and
state
of
theyr
lyfe
.
For
the
Euangelist
doth
not
expresse
that
.
But
admytte
they
chaunged
the
state
of
theyr
lyfe
:
Ye
muste
consyder
that
they
were
called
to
an
other
state
for
they
were
called
to
catche
men
,
that
is
to
saye
,
to
preach
gods
worde
.
Howbeit
here
is
not
prescribed
in
these
Apostles
a
commaundement
for
vs
to
folowe
the
same
,
albeit
they
left
al
that
they
had
.
The
fayth
of
sayntes
or
holy
persons
is
to
be
folowed
of
all
men
generally
,
☞
but
it
is
not
necessary
that
the
workes
shulde
be
egall
in
all
.
For
els
we
shulde
be
compelled
to
become
fyrste
fyshermen
,
and
afterwarde
to
leaue
fyshyngcraft
as
these
disciples
dyd
.
Ye
must
vnderstande
then
that
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
seruauntes
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
christen
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
consydered
in
Christes
death
and
resurrection
,
and
setteth
it
before
vs
as
an
exemple
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
from
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
from
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
affliction
,
so
by
lytle
and
lytle
to
abolysh
and
expell
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
longe
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
from
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
.
Titum
.
iij
But
of
his
mercy
hath
he
saued
vs
thorow
the
fountayne
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
,
contention
,
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.
super
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
continually
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
and
that
we
haue
the
true
fayth
whych
is
of
value
before
God
.
To
whome
wyth
the
sonne
and
the
holy
goost
be
prayse
for
euer
and
euer
.
Amen
.
The
Gospell
on
the
.vj.
sondaye
after
Trinitie
.
The
.v.
chapter
of
Matheu
.
Th
argument
.
☞
Christ
correcteth
the
false
doctrine
of
the
pharisees
and
teacheth
the
true
iustice
.
IEsus
sayd
vnto
hys
disciples
,
Verely
I
saye
vnto
you
:
except
your
ryghteousnes
excede
the
ryghteousnes
of
the
scribes
and
pharisees
,
ye
can
not
entre
into
the
kyngdome
of
heuen
.
Ye
haue
herd
that
it
was
sayd
vnto
them
of
the
old
tyme
:
Thou
shalt
not
kyll
:
who
soeuer
kylleth
,
shal
be
in
daunger
of
iudgement
.
But
I
saye
vnto
you
:
that
who
soeuer
is
angrye
wyth
hys
brother
(
vnaduisedly
)
shal
be
in
daunger
of
iudgement
.
And
whosoeuer
saye
vnto
hys
brother
,
Racha
,
shal
be
in
daunger
of
a
councel
.
But
whosoeuer
sayeth
,
thou
fole
,
shal
be
in
daunger
of
hell
fyre
.
Therfore
,
yf
thou
offrest
thy
gyfte
at
the
altare
,
and
there
remembrest
that
thy
brother
hath
ought
agaynst
the
:
leaue
there
thyne
offrynge
before
the
aulter
,
&
go
thy
way
fyrst
,
and
be
reconciled
to
thy
brother
,
&
then
come
,
&
offre
thy
gift
IN
thys
Gospell
(
good
people
)
our
sauiour
Christ
correcteth
the
corrupte
doctrine
of
the
Scribes
and
Pharisees
,
and
vtterly
disproueth
theyr
ryghtuousnes
,
and
teacheth
vs
whych
is
the
true
ryghtuousnes
,
sayenge
:
Onles
youre
ryghtuousnes
passe
the
ryghtuousnes
of
the
scribes
and
pharisees
,
ye
can
not
entre
into
the
kyngdome
of
heauen
.
As
who
shulde
saye
,
onles
your
conuersacion
,
your
good
lyuynge
in
loue
and
charitie
,
your
studye
and
zele
to
folowe
gods
commaundementes
be
aboue
the
pharisees
,
thynke
not
to
come
to
heauen
.
Fyrst
ye
muste
marke
the
difference
betwene
gods
commaundementes
and
mans
,
whych
is
touched
in
thys
selfe
chapter
a
lytle
before
,
where
Christ
sayd
.
Whosoeuer
shal
breake
one
of
these
lest
commaundentes
,
shal
be
called
the
leste
in
the
kyngdome
of
heauen
,
that
is
,
he
shal
be
sure
neuer
to
entre
into
heauen
.
Here
ye
may
not
gather
,
that
these
be
lytle
or
small
commaundementes
of
God
.
For
Christe
speaketh
here
after
the
iudgement
of
the
people
.
For
the
scribes
and
pharisees
had
so
taught
and
entysed
the
people
to
folowe
the
lawes
and
constitutions
of
men
,
that
gods
lawe
was
lytle
or
nothynge
regarded
.
So
that
Christe
there
dyd
speake
after
the
maner
and
reputacion
of
them
.
But
surely
he
that
shal
teache
so
,
shal
be
called
the
lest
in
heauen
,
that
is
,
he
shall
not
come
there
at
all
.
For
the
pharisees
had
auaunced
the
lawes
,
commaundementes
,
ceremonies
,
tradicions
,
and
inuencions
of
men
aboue
the
lawes
and
commaundementes
of
god
.
Howe
Christ
expouneth
the
lawe
.
Christ
therfore
expouneth
the
lawe
accordynge
to
the
mynde
and
sentence
of
God
,
whych
requyreth
euen
moost
pure
affections
of
the
harte
,
wheras
the
pharisees
thought
it
ynough
to
fulfyl
the
lawe
in
outwarde
worke
after
theyr
exposition
.
Ye
haue
herde
(
sayeth
Christ
)
that
it
was
sayd
vnto
them
of
the
olde
tyme
.
Non
occides
.
Thou
shalte
not
kyll
.
&c.
My
frendes
fyrst
ye
muste
note
,
that
it
is
the
father
of
heauen
that
speaketh
these
wordes
,
and
that
he
speaketh
them
to
euery
one
of
vs
.
Nowe
what
meaneth
he
by
these
wordes
?
Surely
he
meaneth
playnly
herby
,
that
thou
mayst
not
slee
neyther
wyth
thy
body
nor
wyth
any
member
.
But
seynge
these
wordes
were
spoken
to
man
,
let
vs
consyder
,
wherof
man
is
made
.
Euery
one
of
vs
is
made
of
body
and
soule
.
To
the
bodye
longeth
the
heade
,
feete
,
armes
,
and
the
other
members
.
In
the
soule
or
mynde
of
man
do
raygne
affections
,
as
rancour
,
malice
,
hatred
,
grudge
,
wrath
,
and
enuie
.
To
the
bodye
I
saye
perteyne
all
thy
members
.
Then
thou
mayst
kyll
noman
wyth
thy
heade
,
that
is
,
thou
mayest
gyue
no
token
to
any
other
man
to
kyll
,
nor
yet
gyue
counsayll
to
any
other
to
do
it
.
Nor
thou
mayest
kyll
noman
wyth
thy
handes
.
So
in
lyke
wyse
of
the
mynde
,
thou
mayst
not
be
wroth
,
nor
out
of
charitie
wyth
thy
brethren
,
nor
desyre
or
wyll
them
any
hurte
by
corrupte
affections
of
thy
mynde
,
yf
thou
doest
,
thou
surely
breakest
thys
commaundement
.
Now
the
Iues
&
pharisees
dyd
not
vnderstande
theyr
lawe
,
but
toke
it
carnally
.
For
they
thought
yf
they
did
not
kyl
outwardly
wyth
sword
,
all
was
saufe
.
But
bycause
they
were
so
blynded
wyth
ignoraunce
,
therfore
Christe
expouneth
them
thys
commaundement
sayenge
:
But
I
saye
vnto
you
that
whosoeuer
is
angry
with
hys
brother
wythout
cause
shal
be
in
daunger
of
iudgement
,
Racha
is
a
signe
or
a
gesture
of
an
angry
person
and
who
soeuer
sayeth
to
hys
brother
(
racha
)
shal
be
in
daunger
of
counsayll
But
who
so
euer
sayeth
foole
,
shal
be
in
daunger
of
hell
fyre
.
Surely
my
frendes
to
beare
malyce
and
yre
in
hart
secretly
agaynst
thy
neyghbour
is
not
so
greate
as
to
speke
it
also
,
as
to
cal
thy
brother
Racha
,
as
who
shulde
saye
,
ah
,
or
well
.
For
vndoubtedlye
it
is
a
token
of
a
greater
malyce
whan
it
breaketh
out
and
is
spoken
.
But
it
is
a
more
offence
to
speake
it
wyth
a
greater
violence
,
as
to
saye
foole
to
thy
brother
in
despyte
and
malyce
wyllynge
hym
hurte
,
and
it
is
vndoubtedly
ryght
damnable
,
and
so
be
they
al
thre
but
yet
there
be
degrees
.
For
loke
how
the
grefe
of
the
offense
be
spoken
and
done
:
so
shall
the
payne
be
distributed
.
I
saye
they
be
all
damnable
,
but
the
one
is
deper
then
the
other
.
The
greater
the
offence
be
,
the
more
paine
in
hel
.
But
now
a
dayes
we
go
further
then
to
saye
foole
.
For
we
call
in
despyte
hooremayster
,
thefe
,
horeson
,
vilayne
,
yea
traytour
,
heretique
,
pharisee
,
infidele
,
and
not
alonly
in
speakynge
,
but
also
intendynge
to
auenge
and
execute
our
malicious
mynde
.
Oh
what
a
depe
damnation
hangeth
ouer
these
men
.
How
hygh
a
presumption
is
thys
,
to
compare
wyth
God
,
to
auaunce
oure selues
in
gods
rowme
and
to
auenge
our selues
,
whych
thynge
only
perteyneth
to
hym
.
For
he
sayeth
:
Let
me
alone
wyth
vengeaunce
and
I
shall
paye
it
.
It
foloweth
:
Therfore
yf
thou
offerest
thy
gyfte
at
the
aultare
,
and
there
remembrest
that
thy
brother
hath
ought
agaynst
the
,
leaue
there
thyne
offerynge
before
the
aultare
.
&c.
Good
people
I
praye
you
marke
well
thys
maner
of
speakynge
that
Christ
vseth
.
He
byddeth
vs
leaue
there
our
offeryng
.
He
differreth
no
tyme
,
but
sayeth
,
go
by
and
by
,
and
reconcile
thy
brother
,
or
els
I
hate
the
and
thy
offerynge
.
Therfore
fyrst
reconcile
thy
brother
and
then
come
and
offer
vp
thy
gyfte
.
Reconcile
.
By
reconcilyng
of
thy
brother
is
meant
to
make
hym
at
one
,
whan
thou
haste
brought
hym
out
of
charitie
,
or
hast
seperated
him
out
of
Christes
flocke
and
made
hym
the
chylde
of
euerlastyng
dampnacion
.
And
thys
makynge
at
one
,
in
to
brynge
hym
agayne
into
Christes
flocke
&
to
make
hym
the
chylde
of
saluation
.
Furthermore
yf
thou
perceyuest
thy
brother
offended
and
angrye
wyth
the
,
though
thou
hast
gyuen
hym
no
cause
:
yet
thou
arte
bydden
here
of
Christ
to
go
,
and
make
him
at
one
and
then
come
and
offer
vp
thy
gyfte
.
After
this
maner
thou
muste
offer
thy
gyfte
to
the
aultare
&
wyth
a
good
mynde
and
glad
harte
and
not
grudgyngly
.
For
els
,
all
is
nought
that
thou
doest
.
For
where
the
spirite
of
god
is
,
there
is
lybertie
.
So
that
we
muste
do
all
thynges
that
God
commaundeth
vs
to
do
,
frely
wyth
a
good
mynde
and
a
louynge
harte
.
Christ
sayeth
,
yf
thou
offerest
thy
gyft
.
Here
therfore
thou
muste
consyder
fyrste
and
knowe
whether
it
be
thyne
or
no
,
for
yf
it
be
not
thyne
,
brynge
none
.
Surely
as
longe
as
thou
gettest
thy
goodes
wyth
true
laboure
and
wyth
no
deceyte
,
nor
breakyng
goddes
commaundementes
,
&
yf
the
poore
man
hath
no
nede
of
thy
goodes
,
so
longe
it
is
thyne
owne
and
thou
mayest
offer
it
.
But
yf
thou
kepest
it
awaye
from
the
poore
man
whan
he
nedeth
it
,
or
gettest
it
by
any
false
meanes
deceyuynge
the
people
,
than
it
is
not
thine
,
but
thou
arte
a
thefe
and
doest
steale
it
.
Therfore
then
offer
none
,
but
restore
it
agayne
,
for
yf
thou
offerest
it
,
it
is
in
vayne
,
and
God
abhorreth
both
the
and
thyne
offerynge
.
But
as
touchynge
thy
tythes
and
such
offerynges
as
the
lawe
compelleth
the
to
paye
vnto
thy
curate
,
Tythes
ought
to
be
payde
truly
.
surely
thou
arte
bounde
faythfully
and
truly
to
pay
them
.
Thou
mayest
not
take
from
the
prestes
duetye
,
and
gyue
it
to
the
poore
,
for
then
thou
art
a
thefe
and
thou
robbest
Peter
to
paye
Paule
.
Gyue
therfore
to
euery
one
that
whyche
is
hys
.
Gyue
to
thy
kynge
hys
duetye
,
to
thy
poore
&
nedye
brother
that
whych
charitie
wylleth
the
to
gyue
,
and
paye
thy
curate
hys
duetye
,
yea
though
he
be
neuer
so
naughty
of
lyuynge
,
thoughe
he
be
viciouse
,
proude
,
ambiciouse
,
and
though
he
lyue
neuer
so
gloriously
and
voluptuously
.
Peraduenture
thou
wylt
saye
.
Why
,
shall
I
paye
my
tythes
and
offerynges
to
such
a
curate
to
maynteyne
hys
vngracious
lyuynge
?
Yea
forsoth
.
Why
?
For
the
church
hath
so
decreed
and
the
lawes
hathe
ordeyned
and
commaunded
.
Therfore
paye
him
his
duetye
wyth
a
good
wyl
,
and
no
doute
thou
art
discharged
towardes
God
.
But
he
for
receyuynge
and
spendynge
it
on
that
maner
is
a
stronge
thefe
and
shal
be
hanged
in
hell
for
it
,
yf
he
make
not
amendes
.
In
dede
yf
thou
gyuest
to
suche
a
curate
more
then
hys
dutye
,
☞
then
thou
mayest
be
a
maynteyner
of
his
euyll
lyuinge
and
naughtynes
.
But
yf
he
be
a
good
curate
doynge
hys
duetye
,
preachyng
to
hys
paryshners
the
worde
of
God
,
gyuing
them
exemple
of
good
lyuynge
and
teachyng
them
Christes
rule
,
that
they
may
knowe
it
and
folow
it
:
forsoth
to
such
one
thou
canst
not
gyue
to
much
.
Why
?
For
thou
shalte
be
sure
to
haue
it
agayne
whan
so
euer
thou
shalt
haue
nede
of
it
.
For
such
a
charitable
man
woll
surely
not
se
the
poore
man
wante
.
Thus
my
frendes
I
haue
declared
vnto
you
the
true
ryghtuousnes
that
Christ
requyreth
of
vs
.
Ye
be
here
taught
to
mortifye
the
affections
of
the
harte
.
Yf
ye
do
thys
,
ye
shall
shewe
youre selues
to
be
in
dede
ryght
and
perfyte
christen
people
,
the
chyldren
of
saluacion
and
the
enheritours
of
the
kyngdome
of
God
.
To
whome
be
honoure
and
glorye
.
Amen
.
The
Epistle
on
the
.vij.
sondaye
after
Trinitie
The
.vi.
chapter
to
the
Romaynes
.
Th
argument
☞
An
exhortacion
to
good
workes
.
BRethren
,
I
wyll
speake
grosly
,
because
of
the
infirmitie
of
youre
fleshe
.
As
ye
haue
gyuen
your
members
seruauntes
to
vnclennes
and
to
iniquitie
(
from
one
iniquitie
to
an
other
)
euen
so
nowe
gyue
ouer
youre
members
,
seruauntes
vnto
ryghteousnes
,
that
ye
maye
be
sanctified
.
For
when
ye
were
the
seruauntes
of
synne
,
ye
were
not
vnder
ryghteousnes
.
What
frute
hadde
ye
than
in
those
thinges
,
wherof
ye
are
nowe
ashamed
?
For
th
ende
of
those
thynges
,
is
deathe
.
But
nowe
are
ye
delyuered
from
synne
and
made
the
seruauntes
of
god
and
haue
your
frute
to
be
sanctified
,
and
the
ende
euerlastyng
lyfe
.
For
the
rewarde
of
synne
is
deathe
:
but
eternall
lyfe
is
the
gyfte
of
god
,
thorough
Iesus
Christe
our
Lorde
.
IN
thys
lesson
(
good
christen
people
)
th
apostle
S.
Paule
exhorteth
the
Romaynes
and
in
them
vs
al
,
that
now
syth
by
the
benefyte
of
Christes
redemption
we
be
made
fre
from
the
condempnation
of
synne
and
be
iustifyed
and
reconciled
to
God
the
father
of
heauen
by
the
mediacion
of
Christes
bloude
which
was
shed
on
the
aultare
of
the
crosse
for
our
transgressions
and
offenses
:
we
woll
gyue
our selues
to
good
and
vertuouse
lyuynge
.
For
albeit
sayeth
S.
Paule
,
ye
be
enfraunchysed
and
made
fre
from
synne
and
as
who
shulde
saye
manumissed
as
bondmen
be
wonte
:
yet
ye
be
not
so
vtterly
fre
,
but
ye
be
styl
in
bondage
and
seruitude
to
ryghtuousnes
,
that
is
to
saye
,
to
good
lyuynge
and
honest
conuersacion
.
So
ye
be
free
and
not
free
,
free
from
synne
,
but
bonde
to
ryghteousnes
and
good
lyuynge
.
I
speake
grossely
and
after
an
humane
fashion
sayeth
Paule
to
call
you
the
bondmen
and
seruauntes
of
ryghtuousnes
But
to
thys
impropre
and
homelye
maner
of
speakynge
I
am
dryuen
bycause
of
the
weaknes
of
your
fleshe
.
humanum
I
am
,
I
saye
,
fayne
to
applye
&
frame
my
wordes
accordynge
to
your
capacitie
&
vnderstandynge
I
knowe
ryght
wel
the
infirmitie
,
and
the
weaknes
of
your
fleshe
,
whych
as
yet
is
not
come
to
the
perfection
,
no
nor
can
not
come
to
the
ful
perfection
so
longe
as
ye
be
in
thys
mortall
and
frayle
lyfe
.
Yea
our
sauiour
Christ
hymselfe
a
lytle
before
hys
departure
out
of
thys
worlde
,
complayned
of
the
infirmitie
of
the
fleshe
.
Wherfore
my
frendes
,
lyke
as
before
ye
receyued
the
Gospell
of
Christ
ye
haue
frely
and
voluntarely
giuen
and
exhibited
your
membres
as
slaues
and
bonde
to
serue
all
naughtynes
,
all
vnclennes
&
wyckednes
,
and
that
from
one
wyckednes
to
an
ather
euery
one
worse
then
other
.
So
now
,
where
as
ye
be
vnder
grace
,
and
become
christen
persons
and
haue
receyued
Christes
Gospell
,
I
exhorte
you
that
ye
woll
an
other
whyle
serue
ryghtuousnes
,
that
is
to
saye
,
that
wyth
all
your
myght
and
force
,
ye
woll
studye
and
applye
your selues
to
vertue
,
honest
conuersation
and
good
lyuyng
.
Yf
ye
do
thys
,
vndoubtedly
ye
shal
be
sanctifyed
and
made
holy
in
goddes
syght
,
whyle
through
the
worke
and
operation
of
the
holy
goost
new
motions
be
created
in
you
,
whyche
after
a
certayne
maner
shall
answere
to
the
lawe
&
satisfye
the
same
though
in
great
infirmitie
&
weakenes
,
makynge
you
wyth
your
harte
to
loue
God
euen
of
a
good
conscience
and
fayth
vnfeyned
.
For
so
longe
as
ye
were
in
your
former
state
,
and
knewe
not
Christe
,
but
lyued
in
ydolatrye
and
blyndnes
of
harte
,
seruynge
synne
:
ye
were
as
fremen
to
ryghtuousnes
,
that
is
to
saye
,
ye
serued
her
not
,
ye
hadde
no
iustice
,
no
ryghtuousnes
in
you
,
ye
were
not
vnder
her
power
and
dominion
.
I
praye
you
then
my
frendes
what
profyte
,
frute
,
and
commoditie
toke
ye
at
that
tyme
of
your
louse
and
fre
lyuynge
,
I
meane
of
your
synne
whych
ye
commonly
then
haunted
,
wherof
now
that
ye
be
in
the
state
of
grace
and
haue
receyued
the
tytle
and
also
the
religion
of
christen
persones
,
ye
be
ashamed
of
.
And
why
be
ye
ashamed
?
Truly
bycause
ye
perceyue
that
the
ende
of
suche
loose
and
vnruly
lyuyng
is
death
,
and
what
death
?
death
euerlastynge
,
eternal
dampnacion
in
the
fyre
of
hel
,
where
is
continuall
wepynge
and
gnasshynge
of
teeth
.
But
now
good
people
seynge
ye
be
infraunchysed
and
delyuered
from
the
bondage
and
consequently
from
the
condemnation
of
synne
:
and
are
become
the
seruauntes
of
God
:
ye
haue
your
frute
into
sanctification
,
that
is
to
saye
,
thys
frute
,
thys
commoditie
thys
auauntage
ye
haue
therby
,
that
ye
be
now
sanctifyed
and
made
holy
and
iuste
persons
in
goddes
syght
,
and
your
ende
shal
be
euerlastynge
lyfe
.
For
truely
so
longe
as
ye
were
seruauntes
to
synne
,
ye
coulde
loke
for
none
other
rewarde
,
for
none
other
stypende
or
wages
,
then
death
.
Death
I
saye
is
the
vndoubted
stypende
of
synne
and
of
beastly
lyuyng
But
contrary
wyse
,
Deth
is
the
wages
of
synne
.
yf
ye
woll
be
folowers
of
ryghtuousnes
,
and
force
your selues
to
serue
God
,
vtterly
renouncynge
the
stynkynge
seruyce
of
synne
:
ye
shall
surely
haue
a
farre
contrarye
rewarde
,
that
is
to
wyt
euerlastynge
lyfe
,
Aug.
in
Enchiri
.
capi
.
cvi
which
(
as
wryteth
saint
Austine
)
is
a
certayne
rewarde
of
good
workes
,
albeit
the
Apostle
calleth
it
not
so
here
,
but
he
calleth
it
the
grace
or
gyfte
of
God
.
Therfore
herken
what
saynt
Austine
sayeth
further
.
The
wordes
of
S
Austine
.
A
stypende
or
wages
due
for
the
worke
of
a
souldioure
is
payde
and
not
gyuen
,
&
therfore
the
apostle
sayeth
,
the
stypende
of
synne
is
death
,
to
shewe
that
death
is
not
vndeseruedlye
put
but
due
to
synne
.
But
grace
yf
it
be
not
frely
is
no
grace
.
Ye
muste
therfore
vnderstande
that
euen
the
selfe
good
merytes
of
man
be
the
rewardes
of
God
vnto
whych
whan
eternall
lyfe
is
yelded
,
what
is
rendred
but
grace
for
grace
?
These
be
saynt
Austines
wordes
.
Wherfore
good
people
let
vs
not
thynke
that
we
be
fre
from
good
workes
,
by
the
bloud
of
Christ
but
rather
cleane
contrary
that
we
be
nowe
bounde
to
good
workes
accordyng
to
saynt
Pauls
doctrine
here
whych
affirmeth
that
yf
we
serue
synne
,
we
shal
be
sure
to
haue
the
wages
of
synne
euen
euerlasting
death
.
But
yf
we
lyue
vertuously
and
iustly
&
serue
God
,
we
shal
be
sure
to
haue
euerlastyng
lyfe
not
as
a
rewarde
of
dutye
but
as
a
gyfte
and
grace
of
god
,
through
Iesus
Christ
our
Lorde
.
To
whome
be
all
glorye
.
Amen
.
The
gospell
on
the
.vij.
sondaye
after
Trinitie
.
The
.viij.
chapter
of
Marke
.
Th
argument
.
☞
The
myracle
of
the
.vij.
loues
.
Whan
there
was
a
verye
greate
companye
,
and
had
nothynge
to
eate
,
Iesus
called
hys
disciples
to
hym
,
and
sayde
vnto
them
:
I
haue
compassion
on
the
people
,
because
they
haue
nowe
bene
wyth
me
thre
dayes
,
and
haue
nothynge
to
eat
and
yf
I
sende
them
awaye
fastyng
to
theyr
owne
houses
,
they
shall
faynt
by
the
waye
.
For
dyuerse
of
them
came
from
farre
.
And
hys
disciples
answered
hym
:
where
shulde
a
man
haue
breade
here
in
the
wyldernesse
to
satisfye
these
?
And
he
asked
them
how
many
looues
haue
ye
?
They
sayd
:
seuen
.
And
he
commaunded
the
people
to
syt
downe
on
the
grounde
.
And
he
toke
the
seuen
looues
:
and
whan
he
had
gyuen
thankes
,
he
brake
,
and
gaue
to
his
disciples
,
to
set
before
them
.
And
they
dyd
set
them
before
the
people
.
And
they
had
a
few
smal
fyshes
And
whan
he
had
blessed
,
he
commaunded
them
also
to
be
set
before
them
.
And
they
dyd
eate
and
were
suffysed
.
And
they
toke
vp
of
the
broken
meate
that
was
lefte
seuen
baskettes
full
.
And
they
that
dyd
eate
,
were
aboute
foure
thousande
.
And
he
sente
them
awaye
.
IN
thys
gospel
,
good
christen
people
,
ye
shal
note
,
that
they
whyche
fyrst
and
formest
do
seke
for
the
kyngdome
of
god
and
the
ryghtuousnes
of
the
same
,
can
in
no
wyse
peryshe
and
dye
for
honger
,
but
that
the
grace
of
God
doth
preuente
them
in
al
thynges
,
as
we
se
in
thys
hystorye
howe
tenderly
and
buselye
our
Sauiour
Christ
prouideth
for
the
peoples
bodely
sustenaunce
,
euen
before
they
aske
it
,
sayng
:
I
haue
compassion
ouer
the
people
forasmuch
as
they
haue
bene
now
wyth
me
thre
dayes
and
haue
nothyng
to
eate
.
Thys
then
is
Christes
order
of
fedynge
,
fyrste
to
repast
the
soule
wyth
hys
worde
,
and
then
to
releue
the
bodye
.
Horatius
in
epist.
But
the
worldly
care
is
contrarye
,
accordynge
to
a
Poetes
sayenge
:
O
ciues
ciues
,
quaerenda
pecunia
primum
est
,
virtus
post
nummos
.
That
is
to
saye
:
O
citizens
citizens
,
fyrst
seke
for
money
,
and
after
money
for
vertue
.
But
Christ
sayth
:
Fyrst
seke
for
the
kyngdome
of
God
and
al
these
thynges
shal
be
cast
vnto
you
.
An
exemple
of
infidelitie
Secondly
,
here
is
described
vnto
vs
an
exemple
of
infidelitie
in
th
apostles
and
vnder
them
in
all
suche
as
woll
do
as
they
dyd
here
,
whyche
leauynge
gods
worde
&
forgettynge
all
the
myracles
whych
Christ
had
done
before
,
by
whyche
they
ought
well
to
haue
gathered
that
Christ
myght
haue
fedde
thys
multytude
wythout
any
vytayll
at
all
,
be
deceyued
by
the
iudgement
of
reason
whyche
onely
loketh
vpon
the
thynge
present
,
and
thynketh
thynges
only
to
folow
of
sure
occasions
only
.
Surely
whyle
reason
iudgeth
thus
,
it
iudgeth
wel
before
the
worlde
in
ciuile
thynges
.
But
before
Christ
and
in
his
presence
to
cal
reason
into
iudgement
,
&
thervpon
to
despayre
of
Christes
power
:
is
certaynly
a
point
of
infidelitie
,
namely
syth
before
God
there
is
nothyng
impossible
.
Mat.
xix
And
here
furthermore
we
haue
an
exemple
in
Christe
of
great
gentlenes
and
pacience
,
The
tyme
of
gods
helpe
.
whych
reiecteth
not
the
vnfaythfull
disciples
.
Thyrdly
,
here
is
prescribed
vnto
vs
the
tyme
whan
Christ
is
wont
moost
of
all
to
helpe
,
whyche
is
euen
then
when
no
occasion
is
present
,
but
whan
reason
vtterly
despayreth
of
her
argumentes
or
coniectures
.
So
Christe
in
thys
historye
suffreth
hys
Apostles
a
lytle
whyle
to
delude
themselues
wyth
the
argumentes
of
theyr
owne
reason
,
that
he
might
bringe
them
to
the
vttter
denyall
of
themselues
&
also
that
they
myght
learne
to
flee
to
the
almyghtynes
of
god
wherby
he
is
able
to
helpe
,
euen
there
where
no
occasion
of
helpynge
is
offered
.
☜
We
be
neuertheles
here
taught
and
admonished
,
not
to
despise
suche
occasions
of
temporal
lyuynge
as
be
offered
vnto
vs
.
For
Christ
of
hys
omnipotency
myght
haue
made
bread
of
stones
,
or
myght
haue
caused
foode
to
haue
rayned
downe
from
heauen
,
or
yf
he
had
wolde
,
he
myght
haue
fedde
the
people
onely
wyth
the
vertue
of
hys
worde
.
But
Christ
doth
none
of
all
these
,
but
taketh
the
breade
and
the
fewe
fyshes
whyche
by
occasion
was
ministred
vnto
hym
,
and
by
hys
blessynge
of
breade
,
maketh
breade
:
and
of
fyshe
,
fyshe
.
Fynally
we
be
here
instructed
and
taught
,
that
bodely
foode
and
sustenaunce
wyth
all
other
necessaries
of
our
lyfe
commeth
vnto
vs
by
the
only
prouidence
and
blessynge
of
God
,
yea
euen
then
whan
we
thynke
lest
of
it
.
Wherfore
good
people
accordynge
to
the
lesson
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
gyuen
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
whan
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
annexed
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
Christians
,
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
Satan
.
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
bondage
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
compelled
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
th
yntent
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
heauen
,
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
common
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
commaundeth
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
,
euen
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
th
exemple
of
the
lowly
publicane
confesse
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
constantly
and
paciently
in
theyr
erronious
opinions
,
as
many
papistes
,
and
also
Anabaptistes
&
sacramentaries
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
commaundement
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
brenne
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
christians
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
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
fornication
,
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
endes
of
the
worlde
are
come
vpon
.
Wherfore
let
hym
that
thynketh
he
standeth
,
take
hede
,
lest
he
fall
.
There
hath
none
other
temptacion
taken
you
,
but
such
as
foloweth
the
nature
of
man
.
But
God
is
faythfull
whych
shal
not
suffer
you
to
be
tempted
aboue
your
strength
:
but
shal
in
the
myddes
of
the
temptacion
make
a
waye
,
that
ye
maye
be
able
to
beare
it
.
THys
lesson
my
frendes
of
the
holy
apostle
saint
Paule
conteyneth
certayne
notable
exemples
of
gods
vengeaunce
and
punyshment
whych
he
toke
vpon
the
vnfaythfull
fathers
of
olde
tyme
,
whyche
where
as
God
had
moost
plentyfully
heaped
vpon
them
hys
innumerable
benefytes
&
graces
:
yet
they
euer
abode
vnfaythfull
and
wolde
not
in
any
wyse
chaunge
nor
amende
theyr
naughty
and
beastly
lyuynge
.
And
therfore
they
suffered
horrible
punyshementes
aswell
for
theyre
mysbeleue
as
for
theyre
euell
and
detestable
lyuynge
.
☜
All
whych
thynges
(
as
sayeth
th
apostle
)
chaunced
vnto
vs
in
fygure
,
that
is
to
wyt
,
that
we
shulde
therby
lerne
to
feare
God
,
to
beleue
in
God
,
to
amende
our
lyfe
,
to
gyue
our
selues
to
good
workes
,
&
not
(
bearynge
our selfe
bolde
vpon
vayne
and
ydell
fayth
)
to
force
not
howe
we
lyue
as
many
swete
brethren
and
new
gospellers
or
rather
false
brethren
&
false
gospellers
at
thys
daye
do
,
False
gospellers
.
whych
thynke
they
offende
not
what
so
euer
they
do
,
but
that
they
haue
full
remission
of
theyr
synnes
euen
in
the
myddes
of
theyr
abhominable
lyuynge
bycause
they
persuade
themselues
to
be
chosen
and
sanctifyed
before
the
begynnynge
of
the
worlde
.
O
Lorde
,
what
a
deuelish
and
damnable
persuasion
is
thys
?
What
spirite
of
erroure
,
what
deuel
occupieth
and
vexeth
these
men
thus
to
thynke
?
And
yet
they
woll
be
counted
great
clerkes
and
allege
nothynge
but
scripture
for
them
,
they
be
full
of
saynt
Paule
.
But
they
belye
saynt
Paule
and
they
falsefye
scripture
.
For
saint
Paule
mysreported
,
is
not
S.
Paule
.
Nor
scripture
that
is
wrested
is
not
scripture
.
Let
these
persons
then
beware
the
soden
vengeaunce
of
God
whych
hangeth
ouer
theyr
heade
.
For
yf
God
spared
not
the
Israelites
vpon
whome
he
had
heaped
so
many
benefytes
and
whych
were
hys
chosen
and
peculiare
people
,
surely
he
wyl
not
spare
vs
,
neither
shall
our
baptisme
,
our
hearyng
of
gods
worde
nor
hys
grace
that
we
haue
receyued
any
thynge
helpe
vs
,
onles
we
constantly
continue
and
abyde
in
oure
religion
and
chaunge
our
lyfe
into
better
.
So
then
we
be
here
monyshed
,
that
those
alonly
be
saued
and
do
entre
into
the
lande
of
promysse
,
whych
stande
fast
to
the
ende
,
as
Christ
sayeth
in
an
other
place
.
He
that
continueth
to
the
ende
,
shal
be
saued
.
These
exemples
then
of
the
fathers
be
warnynges
and
fygures
vnto
vs
,
that
we
shulde
not
lust
after
euell
thynges
as
they
lusted
,
as
that
we
shulde
not
be
ydolaters
that
is
to
saye
,
that
we
shulde
not
gyue
to
creatures
suche
honoure
as
is
due
only
to
God
the
creator
&
maker
of
all
thynges
,
as
the
Israelites
gaue
to
theyr
golden
calfe
,
and
as
the
byshop
of
Rome
do
clayme
at
thys
daye
to
haue
,
whych
woll
haue
Emperours
,
Kynges
,
and
Prynces
,
to
fall
downe
prostrate
on
the
grounde
and
to
worship
hym
,
euen
as
the
deuell
wold
haue
had
Christ
to
do
to
hym
.
Mat.
iiij
Wherfore
in
so
doynge
he
resembleth
the
deuell
and
is
no
better
then
an
Antichrist
,
forasmuch
as
such
honour
is
due
only
to
God
,
As
Christ
there
declareth
alledgynge
scripture
for
hym
.
Furthermore
that
we
shulde
not
commytte
fornicacion
,
Nu.
xxv
as
they
dyd
,
as
the
historye
of
Phinees
telleth
,
for
whych
defylynge
of
themselues
there
fell
in
one
daye
.xxiij.
thousande
.
Also
that
we
shulde
not
tempte
Christe
,
that
is
,
that
we
shulde
do
nothynge
contrarye
to
faythe
and
despice
such
meanes
and
remedies
as
God
hath
appoynted
for
vs
to
vse
in
al
thynges
,
as
the
Israelites
dyd
,
&
therfore
were
destroyed
of
serpentes
,
as
it
is
red
in
the
.xxi.
chapter
of
Numeri
.
Finally
that
we
shulde
not
grudge
and
murmoure
agaynst
God
of
an
ambiciouse
mynde
,
sekynge
sediciously
&
contenciously
an
other
callynge
then
God
hath
appoynted
vs
vnto
,
as
Chore
,
Dathan
,
and
Abyron
dyd
,
and
were
destroyed
of
the
destroyer
.
All
these
thynges
I
say
befell
,
to
be
exemples
,
presidentes
and
fygures
,
to
admonysh
vs
,
how
God
taketh
vengeaunce
vpon
such
dissolute
and
careles
lyuers
,
and
to
put
vs
in
remembraunce
whych
be
now
in
the
later
dayes
of
the
world
Wherfore
my
frendes
he
that
thynketh
that
he
stande
that
is
to
wyt
,
Stare
.
that
he
ryghtly
perceyueth
and
vnderstandeth
all
thynges
and
walketh
now
surely
in
the
knowlege
of
God
,
so
that
he
despyseth
al
other
in
comparison
of
hymselfe
and
iudgeth
euery
man
at
hys
pleasure
,
let
hym
take
hede
lest
by
reason
of
hys
surenes
and
pryde
he
fall
agayne
from
grace
,
from
vnderstandynge
and
from
the
knowlege
of
gods
worde
.
Now
albeit
many
temptacions
haue
assaulted
vs
,
&
that
we
haue
therby
also
gone
astreye
,
yet
we
ought
to
comforte
and
lyft
vp
our selues
wyth
thys
ryght
comfortable
sentence
of
saynt
Paule
,
that
the
temptacion
which
hath
taken
vs
is
humane
,
and
such
as
commonly
chaunceth
to
men
.
But
God
is
faythfull
and
iust
of
the
promyse
whych
he
maketh
to
such
as
feare
and
stande
in
awe
of
hym
.
For
surely
he
woll
not
suffer
vs
to
be
tempted
ouer
that
we
be
able
to
beare
,
☜
accordynge
to
the
peticion
in
our
pater
noster
Let
vs
not
be
ledde
into
temptacion
.
For
doubtles
God
tempteth
no
man
to
euel
,
but
euery
man
is
tempted
of
his
owne
concupiscence
and
flesh
when
god
permytteth
it
so
to
be
.
But
God
shall
in
the
myddes
of
the
temptacion
(
yf
wyth
ernest
prayer
ye
woll
desyre
hym
)
make
a
waye
that
ye
shal
be
able
to
beare
it
.
Let
vs
then
(
good
people
)
yf
we
be
true
christen
persons
and
do
answere
to
our
name
,
stande
in
awe
euer
of
God
,
not
tempte
hym
,
not
prouoke
hym
to
anger
and
vengeaunce
,
but
mekely
and
louynglye
worke
and
walke
as
he
hath
commaunded
vs
to
walke
So
shall
we
haue
eternal
blesse
wyth
God
.
To
whom
be
all
glorye
,
prayse
,
and
imperie
for
euer
and
euer
.
Amen
.
The
gospell
on
the
.ix.
sondaye
after
Trinitie
.
The
.xvi.
chapter
of
Luke
.
Th
argument
.
☞
Of
the
rych
man
and
of
hys
stewarde
.
IEsus
put
forth
a
similitude
vnto
hys
disciples
,
sayenge
:
There
was
a
certayne
ryche
man
whyche
had
a
stewarde
and
the
same
was
accused
vnto
hym
that
he
had
wasted
hys
goodes
.
And
he
called
hym
,
and
sayd
vnto
hym
:
Howe
is
it
,
that
I
heare
this
of
the
?
Gyue
acomptes
of
thy
stewardshype
:
For
thou
mayest
be
no
longer
stewarde
.
The
stewarde
sayde
wythin
hymselfe
:
what
shall
I
do
?
For
my
mayster
taketh
from
me
the
stewardshyp
.
I
can
not
dygge
,
and
to
begge
I
am
ashamed
.
I
wotte
what
to
do
,
that
when
I
am
put
out
of
the
stewardshyp
,
they
maye
receyue
me
into
theyr
houses
.
So
whan
he
had
called
all
hys
maysters
detters
together
,
he
sayde
vnto
the
fyrste
:
howe
moche
oweste
thou
vnto
my
mayster
?
And
he
sayde
:
an
hundred
tonnes
of
oyle
.
And
he
sayd
vnto
hym
:
take
thy
byl
and
sytte
downe
quycklye
,
and
wryte
fyftye
.
Than
sayde
he
to
an
other
:
howe
moche
oweste
thou
?
And
he
sayde
:
an
hundrede
quarters
of
wheate
.
He
said
vnto
him
:
Take
thy
byl
,
and
wryte
foure
score
And
the
Lorde
commended
the
vniuste
stewarde
,
because
he
had
done
wyselye
.
For
the
chyldren
of
thys
world
are
in
their
nacion
wyser
,
then
the
children
of
lyght
.
And
I
saye
vnto
you
,
make
you
frendes
of
the
vnryghteouse
mammon
,
that
when
ye
shall
haue
neade
,
they
may
receyue
you
into
euerlastynge
habitacions
.
GOod
people
,
bycause
these
wordes
before
rehersed
are
so
spoken
in
parable
,
and
are
so
wrapped
in
wrinkels
that
yet
they
seme
to
haue
a
face
of
a
thynge
done
in
dede
and
lyke
an
historie
:
I
thinke
it
much
profytable
,
to
tarye
somwhat
in
them
.
And
though
we
maye
fynde
in
our
hartes
to
beleue
all
that
is
here
spoken
to
be
true
:
yet
I
doubte
whether
we
maye
abyde
that
these
wordes
of
Christe
shulde
perteyne
to
vs
,
and
admonysh
vs
of
our
duetye
,
whych
lyue
after
suche
sorte
,
as
thoughe
Christe
whan
he
spake
any
thynge
regarded
not
the
tyme
that
came
after
hym
,
neyther
prouided
for
vs
,
or
any
matters
of
ours
,
as
some
of
the
philosophers
thought
,
which
sayd
,
that
God
walketh
vp
and
downe
in
heauen
,
&
thynketh
neuer
a
deale
of
our
doynges
.
But
erre
not
you
so
,
stycke
not
you
to
such
imaginations
.
For
yf
ye
inwardly
behold
these
wordes
,
yf
ye
diligently
rolle
them
in
youre
myndes
,
&
after
vnwynde
them
,
ye
shal
se
our
tyme
much
touched
in
these
mysteries
Ye
shall
perceyue
that
god
,
The
parables
of
christ
perteine
to
vs
.
by
thys
exemple
shaketh
vs
by
the
noses
,
and
pulleth
vs
by
the
eares
.
Ye
shall
perceyue
very
playne
,
that
God
setteth
before
oure
eyes
in
thys
similitude
,
what
we
ought
moost
to
flee
and
what
we
ought
soonest
to
folowe
.
For
Luke
sayeth
,
the
Lorde
spake
these
wordes
to
hys
disciples
.
Wherfore
let
it
be
out
of
doubte
,
that
he
spake
them
to
vs
,
whyche
euen
as
we
woll
be
counted
Christes
disciples
,
so
we
be
,
yf
we
be
good
stewardes
and
do
our
dutie
.
He
said
these
thynges
partly
to
vs
,
and
he
spake
them
partly
of
hymselfe
.
For
he
is
that
ryche
man
whych
not
only
had
but
hath
and
shall
haue
euermore
,
I
say
not
one
but
many
&
sundry
stewardes
euen
to
th
ende
of
the
worlde
.
He
is
man
,
seinge
he
is
God
and
man
.
He
is
ryche
,
not
only
in
mercy
,
but
in
all
kynde
of
rychesse
.
For
it
is
he
,
that
gyueth
vs
all
thynges
abundantly
.
It
is
he
,
of
whose
hande
we
receyued
both
our
lyues
,
and
other
thinges
necessarye
for
the
conseruacion
therof
.
What
man
hath
any
thynge
I
praye
you
,
but
he
hath
receyued
it
of
hys
plentyfulnes
?
To
be
shorte
,
it
is
he
,
that
not
only
gyueth
vnto
vs
in
most
ample
wyse
hys
benediccion
,
but
also
openeth
hys
hande
,
and
fylleth
al
beastes
wyth
hys
blessynge
.
Neyther
can
hys
treasure
be
spente
,
howe
muche
so
euer
he
lashe
out
,
howe
muche
so
euer
we
take
of
hym
,
hys
treasure
taryeth
styll
,
euer
taken
,
neuer
spente
.
He
is
also
the
good
man
of
the
house
.
The
church
and
congregacion
is
hys
housholde
whych
ought
wyth
al
diligence
to
be
fedde
not
only
with
bodily
meates
but
also
with
his
worde
and
hys
sacramentes
.
These
be
hys
goodes
moost
precious
,
the
bestowynge
and
mynistracion
herof
,
he
wolde
byshops
and
curates
shulde
haue
.
Whych
thynge
saynt
Paule
affirmeth
,
sayeng
:
Let
men
esteme
vs
as
the
mynisters
of
Christ
and
stewardes
of
goddes
mysteries
.
ii
.
co
.
iiij
But
I
praye
you
what
is
to
be
loked
for
in
a
stewarde
?
Thys
surely
,
that
he
be
founde
faythfull
,
and
that
he
truely
laye
out
the
goodes
of
the
lorde
,
that
he
gyue
meate
in
tyme
,
gyue
it
I
say
,
and
not
sel
it
:
meate
I
say
,
and
not
poyson
.
Fynally
let
hym
not
slacke
and
differre
the
doynge
of
hys
office
,
but
let
hym
do
his
dutie
when
tyme
is
,
and
when
nede
requyreth
it
.
Thys
is
also
to
be
loked
for
,
that
he
be
one
,
whome
God
hath
called
and
put
in
office
,
and
not
one
that
commeth
vncalled
,
vnsent
for
,
not
one
that
of
hymselfe
presumeth
to
take
honoure
vpon
hym
,
he
must
I
say
be
a
steward
of
office
&
not
a
steward
at
lybertie
.
What
is
to
be
loked
for
?
Surely
,
yf
all
thys
that
I
saye
,
be
requyred
in
a
good
minister
,
it
is
much
lyghter
to
wysh
them
all
in
euery
one
,
than
to
fynde
one
any
where
that
hath
them
al.
Who
is
a
true
&
faythfull
steward
?
He
is
true
,
A
faythfull
stewarde
.
he
is
faythfull
,
that
coyneth
no
new
money
,
but
taketh
it
redy
coyned
of
the
good
man
of
the
house
,
and
neither
chaungeth
it
,
nor
clyppeth
it
,
after
it
is
taken
to
hym
to
spende
,
but
spendeth
euen
the
selfe
same
that
he
had
of
hys
lorde
,
and
spendeth
it
as
hys
lordes
commaundement
is
,
neyther
to
hys
owne
auauntage
vtterynge
it
,
nor
as
the
leude
seruaunt
dyd
,
mat
.
xxv
hydyng
it
in
the
grounde
.
Now
yf
a
faythful
steward
ought
to
do
,
as
I
haue
sayd
,
I
praye
you
ponder
thys
wel
,
whether
in
christendome
there
haue
bene
hytherto
faythfull
stewardes
or
no
?
I
praye
you
was
there
not
some
,
that
despisynge
the
money
of
the
lorde
,
as
copre
&
not
curraunt
,
eyther
coyned
new
themselues
or
els
vttered
abrode
newlye
coyned
of
other
,
some
tyme
eyther
adulteratynge
the
worde
of
God
,
or
els
mynglyng
it
(
as
tauerners
do
,
☜
which
brewe
and
vtter
the
euell
and
good
both
in
a
potte
)
sometyme
in
the
stede
of
goddes
worde
,
blowynge
out
the
dreames
of
men
:
whyle
they
preached
to
the
people
,
the
redemption
that
commeth
by
Christes
death
to
serue
only
them
that
dyed
before
hys
commyng
that
were
in
the
tyme
of
the
olde
testament
,
and
that
nowe
redempcion
and
forgyuenes
of
synnes
purchased
by
money
,
and
deuysed
of
men
,
is
of
efficacy
,
and
not
redemption
purchased
by
Christ
.
Be
these
the
faythfull
stewardes
of
goddes
mysteries
,
and
not
rather
fals
dissipatours
of
them
?
whom
god
neuer
put
in
office
but
rather
the
deuel
sette
them
ouer
a
myserable
familie
,
ouer
an
house
miserably
ordered
&
entreated
.
Happy
were
Christendome
,
yf
such
preached
seldome
.
And
yet
it
is
a
wonder
to
se
these
,
in
theyr
generacion
,
to
be
moch
more
prudent
and
politike
,
than
the
faythfull
ministers
are
in
theyr
generacion
,
whyle
they
go
aboute
more
prudently
to
stablyshe
mennes
dreames
,
than
they
do
to
holde
vp
gods
commaundementes
.
Thus
it
cometh
to
passe
that
workes
lucratyue
,
wylworkes
,
mennes
fansyes
reygne
,
&
christiane
workes
,
necessary
workes
,
frutefull
woorkes
,
be
troden
vnder
foote
.
Thus
the
euell
is
moch
better
set
out
by
euel
menne
,
than
is
the
good
by
good
men
:
because
the
euell
be
more
wyse
,
than
be
the
good
in
theyr
generacion
.
These
be
the
false
stewardes
,
whom
all
good
and
faythfull
men
euery
daye
accuse
vnto
the
rych
mayster
of
the
household
,
not
wythout
great
heuynesse
,
that
they
wast
hys
goodes
,
whom
he
also
one
daye
woll
call
to
hym
and
saye
vnto
them
,
as
he
dyd
to
hys
steward
whan
he
sayd
,
what
is
thys
that
I
heare
of
the
?
Here
God
partly
wondereth
at
oure
vnkyndnes
and
perfidie
,
partly
chideth
vs
for
them
and
beynge
both
full
of
wonder
,
and
ready
to
chyde
axeth
vs
:
What
is
thys
that
I
heare
of
you
?
As
thoughe
he
shulde
saye
vnto
vs
,
all
good
men
in
all
places
complayne
of
you
,
accuse
your
auaryce
,
your
exactions
,
your
tyrannye
.
They
haue
desyred
in
you
a
long
season
,
and
yet
desyre
diligence
and
synceritie
.
I
commaunded
you
,
that
wyth
all
industrie
and
laboure
ye
shulde
feade
my
lytle
ons
both
bodyly
with
your
temporall
goodes
and
rentes
whyche
ye
haue
for
that
purpose
delyuered
vnto
you
,
and
also
gostlye
wyth
my
worde
.
But
what
do
you
?
ye
ernestlye
fede
your selfes
,
from
daye
to
daye
,
wallowynge
in
delytes
and
ydlenes
.
I
bad
you
teach
my
commaundementes
and
not
your
fansyes
,
and
that
ye
shulde
seke
my
glory
&
my
vauntage
:
you
teach
your
owne
tradicyons
,
and
seke
your
owne
glorye
and
profyte
.
You
preach
very
seldome
,
and
whan
ye
preache
,
ye
do
nothyng
but
snappe
them
that
preach
truly
,
asmoch
as
lieth
in
you
,
so
that
it
were
moch
better
suche
not
to
preach
at
all
,
than
so
to
preach
.
Oh
,
what
heare
I
of
you
?
You
that
ought
to
be
my
stewardes
,
what
other
thynge
do
you
,
than
applye
all
your
studye
to
brynge
my
lytle
ons
to
enuye
,
shame
,
contempte
,
yea
more
then
thys
,
ye
pulle
them
into
peryls
,
into
prysons
,
and
as
moch
as
in
you
lyeth
,
to
cruel
deathes
.
To
be
shorte
,
I
wolde
that
my
people
shulde
heare
my
doctrine
,
and
at
theyr
commodytie
reade
it
also
as
many
as
wold
:
your
care
is
not
,
that
all
men
maye
heare
it
,
but
all
your
care
is
,
that
none
shulde
reade
it
,
because
ye
be
afrayed
leste
they
by
the
readynge
shulde
vnderstand
it
:
and
vnderstandyng
,
learne
to
rebuke
your
nygardnes
,
infidelytie
,
&
slouthfulnes
.
Thys
is
your
generacion
,
thys
is
your
bestowynge
of
my
treasur
:
thys
is
your
wysdome
.
In
this
generacion
,
in
thys
dispensacion
,
you
be
moste
politike
,
moste
wyttye
.
These
be
the
thynges
that
I
heare
of
your
demeanour
.
I
wyshed
to
heare
better
reaporte
of
you
.
Haue
ye
thus
deceyued
me
?
or
haue
ye
rather
deceyued
yourselues
?
Where
I
had
but
one
house
,
that
is
to
saye
,
the
churche
,
and
thys
so
dearly
beloued
of
me
that
for
the
loue
of
her
I
dyd
put
myselfe
forth
to
be
slayne
&
to
shede
my
bloude
:
thys
church
at
my
departure
,
I
committed
vnto
youre
charge
to
be
fed
,
to
be
noryshed
,
and
to
be
made
moch
of
.
My
plesure
was
,
ye
shulde
occupye
my
place
:
my
desyre
was
,
ye
shulde
haue
borne
lyke
loue
to
thys
church
,
lyke
fatherly
affection
,
as
I
dyd
.
I
made
you
my
stewardes
,
yea
in
matters
of
moste
importaunce
.
For
thus
I
taught
openly
:
Luce.
x.
He
that
shulde
heare
you
,
shulde
heare
me
:
He
that
shulde
despice
you
,
shulde
despice
me
.
Mat.
xvi
I
gaue
you
also
keyes
,
not
erthly
keyes
,
but
heuenlye
.
I
left
my
goodes
that
I
haue
euermore
moost
highly
estemed
,
that
is
,
my
worde
and
sacramentes
,
to
be
dispensed
&
ministred
of
you
.
These
benefites
I
gaue
you
:
and
do
ye
gyue
me
these
thankes
?
Can
ye
fynde
in
your
hartes
thus
to
abuse
my
goodnes
?
Haue
ye
thus
deceyued
me
?
No
no
,
ye
haue
not
deceyued
me
,
but
your selues
.
My
gyftes
&
benefytes
towarde
you
,
shal
be
to
your
greater
damnation
.
Bycause
ye
haue
contempned
the
lenitie
&
clemency
of
the
mayster
of
the
house
,
ye
haue
ryght
wel
deserued
to
abyde
the
rygoure
and
seueritie
of
the
iudge
.
Come
forth
than
,
let
vs
se
accompte
of
your
stewardship
.
An
horrible
and
fearfull
sentence
:
ye
maye
haue
no
longer
my
goodes
in
your
handes
.
A
voyce
to
wepe
at
,
and
to
make
men
tremble
.
You
se
my
frendes
,
you
se
,
to
what
euel
,
the
euel
stewardes
must
come
to
,
your
laboure
is
payde
for
,
yf
ye
can
so
take
hede
,
that
no
such
sentence
be
spoken
to
you
.
Naye
we
must
al
take
hede
,
lest
these
threatenynges
one
daye
take
place
in
vs
al
,
aswell
vs
of
the
clergye
for
myspendynge
the
spirituall
treasure
,
as
you
of
the
laytie
for
myspendynge
the
temporal
treasure
,
wherof
god
hath
made
vs
stewardes
.
Wherfore
good
people
at
the
lest
way
let
vs
take
exemple
&
folow
the
policie
of
the
worldly
stewarde
that
our
sauiour
Christe
here
telleth
hys
tale
of
,
to
th
intent
we
shulde
do
the
same
.
This
worldly
stewarde
whan
he
sawe
he
was
accused
to
hys
lorde
that
he
had
wasted
hys
goodes
,
thought
thus
wyth
hymselfe
.
What
shal
I
do
?
my
lorde
wol
surely
take
from
me
my
stewardshyp
.
Dygge
I
can
not
,
and
to
begge
,
I
am
ashamed
.
Wel
,
I
wol
at
lest
way
make
me
frendes
of
my
lordes
goodes
,
whych
whan
I
am
remoued
out
of
myne
office
,
shall
take
me
into
theyr
houses
for
the
kyndnes
and
benefyte
that
they
shall
haue
receyued
at
my
handes
.
So
whan
he
had
assembled
together
all
hys
lordes
detters
,
he
sayde
to
the
fyrst
.
What
owest
thou
to
my
lorde
?
He
answered
,
an
hundred
tonnes
of
oyle
.
Than
the
stewarde
to
hym
sayd
:
Take
thy
wrytynge
and
syt
downe
quyckely
,
&
wryte
for
an
hundred
,
but
fyftye
.
My
lorde
is
very
ryche
,
I
woll
that
by
my
meanes
thou
shalte
wynne
the
one
halfe
.
Thys
done
,
he
sayd
to
an
other
.
Howe
much
owest
thou
?
He
answered
,
an
hundred
quarters
of
wheat
.
The
steward
also
bad
hym
:
syt
downe
and
wryt
in
hys
byll
but
foure
score
.
For
(
sayeth
he
)
my
lorde
shal
not
espye
twentye
taken
awaye
,
but
to
the
,
whych
arte
a
poore
man
,
it
maye
do
pleasure
.
In
semblable
wyse
he
dyd
wyth
the
reste
of
hys
lordes
detters
.
Now
thys
disceyt
and
polycie
yf
thys
temporal
rych
man
had
espyed
,
he
wolde
surely
haue
punyshed
hys
stewarde
.
But
yet
the
Lorde
Iesus
for
an
exemple
of
lyberalitie
,
commended
and
praysed
vnto
hys
disciples
the
disceytfull
but
yet
wyse
policie
of
thys
stewarde
,
and
to
the
imitacion
and
folowynge
of
hym
he
prouoketh
all
vs
christen
men
and
rebuketh
our
slouthfulnes
,
in
asmuche
as
worldlye
wyse
men
and
suche
as
serue
thys
worlde
are
wyser
and
more
busye
in
prouidynge
for
themselues
the
sustenaunce
of
the
bodye
,
then
we
be
whych
oughte
to
forsake
the
vanities
of
thys
worlde
and
folowe
the
thynges
that
be
eternall
.
The
chyldren
of
thys
worlde
(
sayeth
he
)
are
wyser
than
the
chyldren
of
lyght
in
their
nation
.
My
frendes
ye
shal
vnderstand
that
our
sauiour
Christe
in
thys
saynge
,
touched
the
slouth
&
fluggishnes
of
hys
:
he
dyd
not
alowe
the
fraude
and
sudtyltie
of
other
,
neyther
was
he
glad
that
it
was
in
dede
as
he
had
sayed
,
but
complayned
rather
that
it
shulde
be
so
:
as
many
men
speake
many
thynges
,
not
that
they
ought
to
be
so
,
but
that
they
are
wont
to
be
so
.
Naye
,
thys
greued
Christ
,
that
the
chyldren
of
this
world
shulde
be
of
more
polycie
than
the
chyldren
of
light
,
whych
thyng
yet
was
true
in
Christes
tyme
,
&
nowe
in
our
tyme
is
moste
true
.
Who
is
so
blynde
but
he
seeth
thys
clearly
,
excepte
perchaunce
there
be
any
that
cannot
discerne
the
chyldren
of
the
worlde
frome
the
chyldren
of
lighte
?
The
chyldren
of
the
worlde
conceyue
&
forth
brynge
more
prudently
,
&
thynges
conceyued
and
brought
forth
,
they
nourysh
and
conscrue
wyth
moch
more
polycie
,
than
do
the
children
of
light
.
Whych
thynge
is
as
sorowfull
to
be
sayed
,
as
it
semeth
straunge
to
be
hearde
.
Whan
ye
heare
the
chyldren
of
the
worlde
,
you
muste
vnderstand
the
world
,
as
a
father
.
The
worlde
For
the
worlde
is
father
of
many
children
not
by
fyrste
creacion
and
worke
,
but
by
imitacion
&
loue
.
He
is
not
only
a
father
,
but
also
the
sonne
of
another
father
.
If
ye
knowe
ones
hys
father
,
by
&
by
ye
shal
knowe
his
children
.
For
he
that
hath
the
deuyl
to
hys
father
,
muste
nedes
haue
dyuelyshe
chyldren
.
The
deuell
.
Nowe
the
deuyll
is
not
only
taken
for
father
,
but
also
for
prince
of
the
worlde
,
that
is
,
of
worldy
folke
.
It
is
all
one
thynge
or
not
moch
differente
to
saye
children
of
the
worlde
,
and
chyldren
of
the
deuell
,
Io.
viij
.
accordynge
to
that
,
that
Christ
sayd
to
the
Iues.
Ye
are
of
your
father
the
deuel
:
where
vndoubtedly
he
spake
to
children
of
thys
worlde
.
Now
seynge
the
deuell
is
both
author
&
ruler
of
darknes
in
whych
the
children
of
this
worlde
walke
,
or
rather
wander
,
they
hate
deadly
both
the
lyght
,
and
also
the
chyldren
of
lyght
.
☜
And
herof
it
commeth
,
that
the
chyldren
of
lyght
neuer
or
verye
seldome
do
lacke
persecution
in
thys
worlde
,
whervnto
the
chyldren
of
the
worlde
,
that
is
,
of
the
deuell
,
bringeth
them
.
No
man
there
is
but
seeth
,
that
these
vse
much
more
policie
in
procurynge
the
hurte
and
damage
of
the
good
,
than
those
in
defendynge
themselues
.
Therfore
gather
you
the
disposition
of
the
chyldren
,
by
the
disposition
of
the
fathers
.
You
knowe
thys
is
a
prouerbe
much
vsed
,
An
euel
crow
,
Prouerbe
.
an
euell
egge
.
Than
the
chyldren
of
thys
worlde
that
are
knowen
to
haue
so
euel
a
father
the
worlde
,
so
euell
a
grandfather
the
deuell
,
can
not
chose
but
be
euel
.
Surely
the
fyrste
heade
of
theyr
auncester
was
that
deceytful
serpent
the
deuel
a
monster
monstrous
aboue
all
monsters
.
A
description
of
the
deuell
.
I
can
not
holly
expresse
hym
,
I
wote
not
what
to
call
hym
,
but
a
certayne
thynge
al
together
made
of
the
hatred
of
God
,
of
mystrust
in
God
,
of
lyenges
,
deceytes
,
periuries
,
discordes
,
manslaughters
,
and
to
saye
at
one
worde
,
a
thynge
congeled
,
heaped
vp
,
and
made
of
all
kynde
of
myschefe
But
what
go
I
aboute
to
discriue
particularly
the
deuels
nature
,
whan
no
reason
,
no
power
of
mans
mynde
,
can
compryse
it
?
This
only
I
can
say
as
in
a
grosse
summe
,
of
the
whych
all
we
(
oure
hurte
is
the
more
)
haue
experience
,
that
the
deuel
is
a
stynkyng
puddel
of
al
vyces
,
a
foule
fylthye
chanell
of
al
myscheues
:
&
that
thys
worlde
,
hys
issue
,
euen
a
chylde
mete
to
haue
such
a
parent
,
is
not
much
vnlyke
his
father
.
Than
thys
deuell
beynge
such
one
,
The
genealogy
of
the
deuell
.
as
can
neuer
be
vnlyke
hymselfe
,
Lo
of
enuye
hys
welbeloued
lemman
begat
the
worlde
,
and
after
left
it
wyth
discorde
at
nours
.
Whych
world
,
after
it
rain
to
the
ful
growe
,
had
of
many
concubynes
,
many
sonnes
.
He
was
so
plentyfull
a
father
,
and
had
gotten
so
many
chyldren
of
lady
pryde
,
dame
glotony
,
maystres
auarice
,
lady
lechery
,
and
of
dame
subtyltie
:
that
nowe
harde
and
scante
,
ye
maye
fynde
any
corner
,
any
kynde
of
lyfe
,
where
many
of
hys
chyldren
be
not
.
In
court
,
in
countrey
,
in
cytie
,
in
village
,
in
college
,
in
temporaltie
,
in
clergie
yea
where
shal
ye
not
fynd
them
?
Howe
be
it
they
that
be
secular
and
laye
men
are
not
by
and
by
chyldren
of
the
worlde
:
neyther
yet
be
they
forthwyth
the
chyldren
of
lyght
,
that
are
called
spirituall
and
of
the
clergie
.
No
no
,
as
ye
maye
fynde
amonge
the
laytie
many
chyldren
of
lyghte
:
so
amonge
the
clergie
(
howe
much
so
euer
we
chalenge
these
holy
tytles
vnto
vs
,
and
thynke
them
only
due
to
vs
:
Math.
v
Vos
estis
lux
mundi
,
peculium
Christi
.
&c.
Ye
are
the
lyght
of
the
worlde
the
chosen
people
of
Christ
,
a
kyngely
presthode
,
i.
pet.
ij
.
an
holy
nation
,
and
such
other
)
Ye
shall
I
saye
amonge
vs
of
the
clergie
yet
fynde
many
chyldren
of
the
world
,
bycause
in
all
places
the
worlde
getteth
many
chyldren
.
Amonge
the
laye
people
the
world
ceasseth
not
to
brynge
to
passe
that
as
they
be
called
worldly
,
so
they
are
worldly
in
dede
dryuen
headlonge
by
worldly
desyres
,
in
so
muche
that
they
maye
ryghte
well
seme
to
haue
taken
as
well
the
maners
as
the
name
of
theyr
father
.
In
the
clergye
the
worlde
also
hath
lerned
a
ways
,
to
make
of
men
spirituall
,
worldlynges
,
yea
and
there
also
to
forme
worldlye
chyldren
where
wyth
great
pretense
of
holynes
and
crafty
coloure
of
religion
they
vtterly
desyre
to
hyde
&
cloke
the
name
of
the
worlde
,
as
though
they
were
ashamed
of
theyr
father
,
whych
do
execrate
and
detest
the
world
(
beynge
neuerthelesse
theyr
father
)
in
wordes
&
outwarde
signes
,
but
in
harte
and
worke
,
they
colle
and
kysse
hym
,
and
in
all
theyr
lyues
declare
themselues
to
be
hys
babes
:
in
so
much
that
in
all
worldly
poyntes
,
they
farre
passe
and
surmounte
those
,
that
they
call
seculars
,
laye
men
,
men
of
the
world
.
The
chyld
so
diligently
foloweth
the
steppes
of
hys
father
,
neuer
destitute
of
the
ayde
of
hys
grandfather
.
The
chyldren
of
lyght
haue
policie
,
Chyldren
of
lyghtes
policie
.
but
it
is
lyke
the
policie
of
the
serpent
,
and
is
ioyned
wyth
douuyshe
simplicitie
.
They
iugender
nothynge
but
symply
faythfully
,
and
playnly
,
euen
so
doynge
all
that
they
do
.
And
therfore
they
maye
the
easylyer
be
combred
in
theyr
ingendrynge
,
and
be
the
more
redy
,
to
take
wronges
.
But
the
chyldren
of
thys
worlde
,
haue
worldly
policie
,
foxely
crafte
,
lyonnesh
crueltie
,
power
to
do
hurte
,
more
than
eyther
aspis
or
basiliscus
,
ingendrynge
and
doynge
all
thynges
craftly
,
deceytfully
,
gylefully
.
Whych
as
Nembrothes
and
such
sturdye
and
stoute
hunters
,
beynge
full
of
simulation
&
dissimulation
,
before
the
lorde
,
deceyue
the
chyldren
of
lyght
,
and
combre
them
easely
.
Hunters
go
not
forth
in
euery
mans
syght
,
but
do
theyr
matters
closely
,
&
wyth
vse
of
gyle
and
deceyte
waxe
euery
daye
more
craftier
than
other
.
The
chyldren
of
thys
worlde
be
lyke
crafty
hunters
,
they
be
mysnamed
chyldren
of
lyght
,
for
asmuch
as
they
so
hate
lyght
,
&
so
study
to
do
the
workes
of
darknes
.
Yf
they
were
the
chyldren
of
lyght
,
they
wolde
not
loue
darkenes
.
It
is
no
maruail
,
that
they
go
about
to
kepe
other
in
darknes
seyng
they
be
in
darkenes
,
from
top
to
toe
ouerwhelmed
with
darknes
,
darker
than
is
the
darknes
of
hel
.
Wherfore
it
is
well
done
in
all
orders
of
men
,
to
put
a
difference
betwene
chyldren
of
lyght
,
and
chyldren
of
the
world
,
bycause
great
deceyte
aryseth
in
takynge
the
one
for
the
other
.
For
is
it
a
lytle
deceyte
,
when
they
that
the
common
people
take
for
the
lyght
,
go
about
to
take
the
sonne
and
the
lyght
out
of
the
worlde
?
But
these
be
easely
knowen
,
both
by
the
diuersitie
of
myndes
,
and
also
theyr
armours
.
For
where
as
the
chyldren
of
lyght
are
thus
minded
,
that
they
seke
theyr
aduersaries
helth
,
welth
,
and
profite
with
losse
of
theyr
owne
commodities
,
and
oftymes
wyth
ieopardye
of
theyr
lyfe
:
The
chyldren
of
the
worlde
contrary
wyse
haue
suche
stomakes
that
they
woll
soner
se
them
deed
,
that
doth
them
good
,
then
susteyne
any
losse
of
temporal
thynges
.
The
armure
of
the
chyldren
of
lyghte
,
Armure
of
the
chyldren
of
lyght
are
fyrst
the
worde
of
God
,
whych
they
euer
sette
forth
,
&
wyth
all
diligence
put
it
abrode
,
that
as
much
as
in
them
lyeth
,
it
maye
brynge
forth
fruite
:
after
this
,
pacience
and
prayer
,
wyth
the
whych
in
all
aduersities
the
Lorde
comforteth
them
.
Other
thynges
they
committe
to
God
,
vnto
whom
they
leue
al
reuengemente
.
Armure
of
worldes
chyldren
The
armure
of
the
chyldren
of
the
worlde
,
are
somtyme
fraudes
and
deceytes
,
somtyme
lyes
&
money
:
By
the
fyrst
,
they
make
theyr
dreames
,
theyr
traditions
:
by
the
seconde
,
they
stablyshe
and
confyrme
the
same
,
be
they
neuer
so
fonde
,
neuer
so
agaynst
scripture
,
honestye
,
reason
.
And
yf
any
man
resiste
them
,
euen
wyth
these
weapons
they
procure
to
slee
hym
.
Thus
they
bought
Christes
death
,
the
verye
lighte
it selfe
:
and
obscured
him
after
hys
deth
.
Thus
they
bye
euery
day
the
chyldren
of
lyght
,
&
obscure
them
,
and
shall
so
do
,
vntyll
the
worlde
be
at
an
ende
.
So
that
it
maye
be
euer
true
,
that
Christ
sayd
.
The
children
of
the
worlde
be
wyser
in
their
nacion
then
be
the
children
of
light
.
These
wordlynges
pull
downe
the
lyuely
fayth
whych
worketh
by
charitie
and
loue
,
&
sette
vp
an
other
fayth
,
an
other
confidence
of
theyr
owne
makyng
as
in
pardons
and
such
trompery
:
the
chyldren
of
lyght
contrary
.
These
wordlynges
sette
lytel
by
such
workes
as
God
hath
prepared
for
oure
saluation
,
but
they
auaunce
traditions
and
workes
of
theyr
owne
inuention
:
the
chyldren
of
lyghte
contrary
.
The
wordlinges
,
yf
they
espye
profite
,
gaines
,
lucre
in
any
thynge
,
be
it
neuer
such
a
tryfle
,
be
it
neuer
so
damnable
,
they
preach
it
to
the
people
:
and
defende
it
wyth
toth
and
nayle
.
They
can
scarse
disalowe
any
abuses
of
thynges
,
albeit
they
be
intollerable
,
lest
in
disalowynge
the
abuse
,
they
lose
parte
of
theyr
profyte
.
The
chyldren
of
the
lyght
,
contrary
put
all
thynges
in
theyr
degre
,
best
hyghest
,
next
,
next
,
the
worst
lowest
.
They
extoll
thynges
necessary
,
christian
,
and
commaunded
of
God
.
They
pull
downe
wyll
workes
fayned
by
men
,
and
put
them
in
theyr
place
.
The
abuses
of
all
thynge
they
ernestly
rebuke
.
But
yet
these
thynges
be
so
done
on
both
parties
,
and
so
they
both
do
gendre
,
that
chyldren
of
the
worlde
shewe
themselues
wyser
than
the
chyldren
of
lyght
.
Neyther
the
chyldren
of
the
worlde
be
onely
wyser
,
than
the
chyldren
of
lyghte
,
but
are
also
some
of
them
,
amonge
themself
,
much
wyser
then
the
other
in
theyr
generation
.
For
albeit
,
as
touchyng
the
ende
,
the
generation
of
them
all
,
is
one
:
yet
in
thys
same
generation
,
some
of
them
haue
more
craftely
ingendred
,
than
the
other
of
their
felowes
.
For
what
a
thinge
was
that
,
that
ones
euery
.
C.
yere
,
was
brought
forth
in
Rome
of
the
chyldren
of
this
worlde
,
&
with
how
much
policie
it
was
made
it
is
a
wonder
to
heare
.
How
som
brought
forth
Canonizations
,
some
Expectations
,
some
pluralities
and
vnions
,
some
totquottes
,
and
dispensations
,
some
pardons
,
and
these
of
wonderfull
varietie
,
some
stationaries
,
some
Iubilaries
,
some
pocularies
for
drynkers
,
some
manuaries
for
handlers
of
relyques
,
some
pedaries
for
pylgrimes
,
some
oscularies
for
kyssers
:
some
of
them
engendred
one
,
some
other
such
fetures
,
and
euery
one
in
that
he
deuysed
,
was
excellent
,
politike
,
wyse
,
yea
so
wyse
,
that
wyth
theyr
wysedome
they
had
almoost
made
al
the
worlde
fooles
.
But
yet
they
that
begotte
and
brought
forth
that
theyr
old
auncient
purgatorie
picke
pourse
,
I
meane
that
which
was
swaged
&
cooled
with
a
graye
freers
coule
put
vpon
a
deade
mans
backe
,
to
the
fourth
parte
of
hys
synnes
,
that
that
was
vtterly
to
be
spoiled
,
and
of
none
other
,
but
of
the
moost
prudent
lorde
the
byshop
of
Rome
,
and
of
hym
as
ofte
as
hym
lysted
:
they
,
I
saye
,
that
were
the
wyse
fathers
and
brochers
of
thys
purgatorie
,
were
doubtles
,
the
wyseste
of
all
theyr
generation
:
and
so
farre
passe
both
the
chyldren
of
lyght
,
and
also
the
rest
of
theyr
company
that
they
both
are
but
fooles
,
yf
ye
compare
them
with
these
.
It
was
a
pleasaunt
fiction
,
and
from
the
begynnynge
so
profytable
to
the
feyners
of
it
,
that
almost
,
I
dare
boldly
say
,
there
hath
ben
no
emperour
that
hath
gotten
more
by
taxes
and
tallages
of
them
that
were
alyue
,
than
these
the
very
and
ryghte
begotten
sonnes
of
the
worlde
gotte
by
deade
mennes
tributes
and
gyftes
.
But
what
go
I
aboute
particularly
to
recounte
vnto
you
the
wonderfull
craftes
and
policies
of
the
chyldren
of
thys
worlde
?
Certes
no
tonge
,
no
oration
is
able
to
expresse
them
,
they
be
so
many
and
so
sundry
.
Wherfore
my
welbeloued
frendes
,
were
it
not
a
right
foule
shame
for
vs
English
men
,
for
vs
,
I
saye
,
that
pretende
vtterly
to
detest
and
renounce
the
fraudes
and
policies
of
the
byshope
of
Rome
and
of
all
hys
limmes
,
and
to
ensue
the
true
religion
of
Christ
and
whych
counte
oure selues
the
children
of
the
lyghte
,
were
it
not
I
say
a
shame
that
these
worldlinges
shuld
haue
such
a
forsyght
,
prudence
,
and
wisdom
in
theyr
kinde
for
thynges
transitorie
,
whych
be
of
small
valure
and
mere
vanities
,
and
that
we
shuld
be
stacke
and
negligent
by
doinge
of
oure
officies
and
duties
towardes
our
neighbours
to
gette
vs
the
rewardes
of
euerlastinge
life
,
namely
sithe
euery
one
of
vs
bycause
of
the
incertain
terme
of
thys
life
oughte
euer
to
be
in
a
redynes
and
to
awayte
when
the
Lorde
of
heuen
wol
say
vnto
vs
as
was
here
said
to
the
Stuard
.
Gyue
accomptes
of
thy
stuardshippe
,
for
thou
maiste
be
no
lengar
stuard
.
Thys
tyme
,
bicause
it
is
both
vncertaine
to
euery
man
&
also
shorte
,
we
must
therfore
hasten
vs
to
bestowe
our
erthly
substaunce
vpon
the
pore
wherby
to
gette
vs
a
pasporte
to
eternall
life
.
For
so
shall
it
come
to
passe
,
that
the
good
dedes
&
benefites
whyche
other
folke
haue
done
,
we
shal
be
made
partakers
of
,
whyl
we
helpe
them
with
our
goodes
.
For
assuredly
he
that
wyth
hys
wordlye
substaunce
helpeth
the
prophete
I
meane
hym
that
setteth
forth
Christes
worde
,
the
same
shall
receyue
the
rewarde
of
the
prophete
,
&
shal
be
reliued
in
semblable
wyse
in
the
kyngdome
of
heuen
wyth
the
good
deades
of
the
prophete
or
preacher
.
And
therfore
the
Lorde
sayeth
here
in
thys
place
:
Make
you
frendes
of
the
wicked
Mammon
.
Make
you
frendes
of
the
Mammon
of
iniquitie
.
As
who
shulde
saye
:
Se
that
ye
prouyde
for
yourselues
in
tyme
,
accordinge
to
th
exemple
of
thys
prudent
and
politike
steward
.
Get
you
good
frendes
of
an
euel
thynge
,
that
whan
at
the
lordes
commaundement
ye
shal
be
compelled
to
departe
from
thys
tente
and
pauilion
of
your
bodye
,
they
maye
receyue
you
into
euerlastynge
habitacions
.
It
is
an
happye
chaunge
,
whan
earthly
thynges
be
permuted
for
heauenly
.
What
thynge
is
vyler
,
or
goeth
further
from
vertue
,
than
the
goodes
of
thys
worlde
?
They
are
skant
at
any
tyme
gotten
wythout
fraude
,
wythout
deceyt
,
and
crafte
,
neyther
is
there
any
other
waye
of
kepynge
&
augmentynge
them
,
than
of
gettynge
them
.
It
is
(
no
doubt
)
an
onerouse
,
and
a
chargeable
possession
,
and
in
the
meane
season
neyther
sure
nor
longe
lastynge
.
For
truely
they
folowe
not
theyr
mayster
,
whan
he
departeth
hense
.
But
wyth
these
yet
maye
he
bye
the
thynge
,
that
is
euerlastynge
,
and
that
maye
do
hym
good
in
the
lyfe
to
come
.
So
shall
it
come
to
passe
,
that
that
thynge
,
whych
yf
it
be
layde
vp
,
maketh
a
man
wycked
and
subiecte
to
many
cares
,
the
same
yf
it
be
wel
bestowed
,
is
become
an
instrument
of
the
euangelicall
ryghtuousnes
,
whyle
both
he
is
relyued
of
hys
necessities
whych
serueth
the
gospel
,
and
a
rewarde
retourneth
wyth
much
gaynes
to
the
gyuer
.
Wherfore
my
frendes
to
conclude
,
yf
we
wyll
not
be
lyke
these
chyldren
of
the
worlde
,
whome
I
haue
spoken
of
,
let
vs
hartely
loue
the
lyghte
,
let
vs
walke
in
the
lyght
and
let
vs
so
be
the
chyldren
of
lyght
whyle
we
are
in
thys
worlde
,
that
we
may
shyne
in
the
worlde
that
is
to
come
bryght
as
the
Sonne
.
Let
vs
accordyng
to
our
sauioure
Christes
aduertisement
&
counsaile
here
,
playe
the
partes
of
the
wyse
stewarde
.
Let
vs
make
vs
frendes
of
our
money
and
worldly
goodes
in
bestowynge
them
not
vpon
pardons
as
the
byshop
of
Rome
teacheth
vs
,
but
vpon
our
poore
and
nedy
neyghbours
,
to
th
intent
that
they
maye
receyue
vs
agayne
,
whither
?
into
theyr
owne
houses
to
gyue
vs
dyner
for
dyner
,
cote
for
cote
,
money
for
money
?
No
but
into
euerlastinge
habitacions
and
tabernacles
in
heauen
,
there
to
haue
fruition
of
all
celestiall
ioye
wyth
the
father
,
sonne
,
and
holy
goost
.
To
whome
be
all
honoure
,
all
glorye
,
al
imperie
for
euer
&
euer
.
Amen
.
The
Epistle
on
the
.x.
sondaye
after
Trinitie
.
The
.i.
Epistle
to
the
Corin.
the
.xij.
Chap.
Th
argument
.
☞
The
diuersitie
of
the
gyftes
of
the
holy
goost
.
BRethren
,
ye
knowe
that
ye
were
gentyles
,
and
wente
your
wayes
vnto
domme
ymages
,
euen
as
ye
were
led
.
Wherfore
I
declare
vnto
you
that
no
man
speakyng
by
the
spirite
of
God
,
defieth
Iesus
.
Also
no
man
can
saye
that
Iesus
is
the
Lord
,
but
by
the
holy
ghoste
.
There
are
diuersities
of
gyftes
,
yet
but
one
spirite
.
And
there
are
differences
of
administracions
,
and
yet
but
one
Lord
.
And
there
are
dyuerse
maners
of
operacions
,
and
yet
but
one
God
whyche
worketh
all
in
all
.
The
gyfte
of
the
spirite
is
gyuen
to
euery
man
,
to
edifie
wythall
.
For
to
one
is
gyuen
thorowe
the
spirite
,
the
vttraunce
of
wysdome
.
To
an
other
,
is
gyuen
the
vttraunce
of
knolege
by
the
same
spirite
.
To
an
other
is
gyuen
fayth
,
by
the
same
spirite
.
To
an
other
,
the
gyftes
of
healyng
,
by
the
same
spirite
.
To
an
other
power
to
do
miracles
.
To
an
other
,
prophecie
.
To
an
other
,
iudgemente
to
discerne
spirites
.
To
an
other
,
diuerse
tonges
.
To
an
other
,
the
interpretacion
of
tonges
.
But
these
al
,
worketh
euen
the
selfe
same
spirite
diuidyng
to
euery
man
a
seuerall
gyfte
,
euen
as
he
wyll
.
THe
auncient
fathers
(
good
people
)
which
ordeyned
thys
epistle
to
be
redde
thys
daye
in
the
church
,
thought
it
(
no
doubt
)
ryght
necessarye
,
that
there
shuld
be
some
certayne
tyme
appoynted
in
the
churche
,
to
intreate
of
the
gyftes
of
the
holy
goost
,
wherwyth
he
hath
adourned
and
furnyshed
one
member
of
the
same
before
another
to
th
yntent
that
they
whych
haue
the
mo
gyftes
,
shulde
the
more
laboure
and
the
rather
helpe
other
.
And
therfore
Christ
sayd
to
hys
disciples
.
He
that
is
the
greater
man
of
you
,
be
he
the
seruaunt
of
thother
.
The
occasion
of
thys
epistle
.
The
occasion
that
moued
saynt
Paule
to
wryte
these
thynges
of
gyftes
semeth
to
be
thys
.
The
worde
of
God
whan
it
is
purely
and
syncerely
preached
,
can
not
be
abyden
ne
suffred
of
the
deuell
,
who
is
the
moost
sworne
enemy
of
the
pure
worde
.
He
commeth
therfore
by
and
by
,
and
attempteth
al
the
meanes
possible
,
eyther
vtterly
to
destroye
it
,
or
at
least
waye
to
blotte
it
wyth
false
doctrine
,
as
we
se
the
thynge
to
haue
come
to
passe
in
our
tyme
not
wythout
great
confusion
.
The
Apostle
to
remedye
these
inconueniencies
,
wryteth
these
thynges
concernynge
gyftes
,
bycause
that
of
pryde
and
vayneglorye
whych
is
conceyued
by
great
gyftes
of
God
,
sundrye
sectes
and
contencions
,
be
wont
to
ryse
.
Yea
the
deuell
hath
no
redyer
waye
to
take
awaye
gods
worde
,
than
to
make
vs
puffed
vp
wyth
pryde
in
our
lernynge
and
knowlege
,
and
so
to
set
vs
together
by
the
eares
,
whych
meane
also
the
deuell
vsed
in
the
church
of
the
Corinthians
,
in
whych
one
pursued
an
other
very
vnchristianly
for
theyr
gyftes
.
Some
there
were
whyche
despysed
the
gyftes
of
the
holy
goost
,
as
at
this
daye
there
be
some
whych
despice
the
expositions
and
interpretacions
of
all
holy
doctours
&
fathers
of
the
church
,
leanynge
onely
to
theyr
owne
wytte
&
exposition
,
some
whych
despice
the
lyberall
sciencies
,
and
good
artes
,
some
whych
saye
that
the
knowlege
of
the
tonges
do
no
good
in
the
church
.
But
thys
is
the
strayght
waye
to
take
away
gods
worde
.
For
whan
preachers
yea
or
laye
men
shal
stryue
amonges
themselues
of
vayne
glorie
:
there
must
the
pure
worde
of
God
nedes
be
adulterated
&
corrupted
wyth
infinite
sectes
.
Fyrste
therfore
saynte
Paule
in
thys
epistle
putteth
the
Corinthians
in
remembraunce
of
the
state
of
theyr
former
lyfe
that
they
lyued
in
before
they
came
to
the
knowlege
of
gods
worde
.
For
there
is
surely
no
argument
eyther
greater
or
stronger
to
stey
men
from
takynge
pryde
of
theyr
gyftes
,
than
is
this
,
to
put
them
in
mynde
of
theyr
former
state
and
conuersation
that
they
were
in
,
whyle
they
were
oute
of
grace
&
walked
in
blyndnes
&
ydolatrie
.
For
what
other
thynge
were
we
,
before
the
knowlege
of
gods
worde
,
than
wycked
panyms
and
ydolaters
?
From
whych
inconueniencies
and
euels
,
whan
we
are
delyuered
by
grace
,
I
praye
you
what
occasion
doeth
now
remayne
for
vs
to
be
proude
?
In
that
we
be
turned
of
wycked
panyms
into
christians
,
it
is
not
our
meryte
.
Furthermore
where
as
of
ydolaters
we
be
made
the
true
worshippers
of
God
,
neyther
can
we
ascribe
thys
to
our
owne
powers
.
That
we
haue
gyftes
now
beynge
vnder
the
Gospell
,
by
whose
benefyte
commeth
it
?
Surely
not
by
our
owne
merite
.
By
whose
than
?
By
the
bountifulnes
and
benefyte
of
the
holy
goost
.
What
gloriacion
than
remayneth
vnto
vs
?
Forsoth
thys
,
that
we
may
saye
we
were
wycked
panyms
,
worshippers
of
ydols
,
&
enemyes
of
God
,
but
now
through
the
grace
&
fauour
of
god
we
be
delyuered
from
so
great
euels
.
Afore
the
worlde
it
wolde
seme
a
great
foly
and
madnes
,
a
man
to
glorie
and
boast
in
other
mens
benefytes
.
But
what
a
greater
foly
and
madnes
is
it
,
as
the
Corinthians
dyd
,
to
glorye
in
the
gyftes
of
god
,
whych
do
chaunce
vnto
men
of
mere
grace
,
and
that
but
only
for
a
tyme
of
thys
lyfe
?
The
cause
of
arrogancye
in
gospellers
.
Assuredly
my
frendes
the
chiefe
arrogancie
inflacion
or
puffynge
vp
with
pryde
which
some
men
vpon
theyr
syngular
gyftes
at
thys
daye
haue
,
springeth
principally
herby
,
that
they
consyder
not
what
they
were
before
the
openynge
and
reuelacion
of
the
gospel
.
Hetherto
pertayneth
the
sayenge
of
Paule
in
the
.viij.
chapter
of
the
fyrst
epistle
to
the
Corinthians
.
Scientia
inflat
.
Scientia
inflat
.
Knowlege
maketh
a
man
swell
in
pryde
,
as
who
shulde
saye
:
When
men
knowe
that
they
be
no
longer
vnder
the
condemnation
of
the
lawe
but
in
the
state
of
grace
,
thys
knowlege
namely
yf
it
be
not
ryghtly
vnderstanded
maketh
many
men
proude
,
arrogant
,
puffed
vp
,
negligent
,
slacke
in
the
office
of
charitie
,
and
ouermuche
spirituall
,
whych
oftentymes
wyth
great
contempte
of
other
do
glorie
of
theyr
giftes
and
take
a
pryde
in
them
.
But
agaynst
thys
inflacion
and
pryde
(
as
I
haue
sayd
)
there
is
no
remedye
more
present
for
vs
,
then
often
to
cal
agayne
to
our
remembraunce
our
pristine
and
former
state
of
lyfe
,
which
thinge
the
apostle
Paule
before
the
rest
of
the
Apostles
doth
moost
diligently
in
all
hys
epistles
&
namely
in
thys
epistle
.
To
thys
agreeth
that
whych
he
sayeth
in
the
fourth
chapter
of
thys
epistle
.
i.
cor.
iiij
What
haste
thou
that
thou
hast
not
receyued
the
same
before
?
And
yf
thou
hast
receyued
it
,
why
doest
thou
bragge
?
Secondly
,
we
be
here
taught
and
informed
of
the
authour
and
cause
of
these
gyftes
,
that
is
to
saye
,
the
holy
ghost
&
of
hys
principall
office
:
and
in
especiall
of
the
greatest
gyft
of
all
,
whych
is
to
endowe
vs
with
the
knowlege
of
Christe
,
out
of
whych
gyfte
the
other
speciall
gyftes
do
flowe
none
otherwyse
then
out
of
a
quycke
sprynge
.
☞
For
Christe
beynge
knowen
and
apprehended
by
a
lyuely
fayth
,
whyche
is
euer
in
a
redynesse
whan
occasion
serueth
,
to
worke
by
charytye
and
to
fructifie
,
is
the
cause
that
we
receyue
the
holy
ghoste
and
all
hys
gyftes
,
accordyng
to
the
sayng
of
the
prophete
.
Psalm.
lxxvi
.
When
he
ascended
vp
to
heuen
,
he
led
captiuitie
a
prysoner
,
and
gaue
giftes
to
men
.
Thys
ascension
is
yet
daylye
accomplyshed
in
vs
,
when
by
the
ayde
of
the
holyghoste
we
knowe
Christe
and
take
holde
of
hym
by
lyuely
fayth
,
who
beynge
knowne
&
apprehended
,
sendeth
vnto
vs
more
abundantly
the
holy
ghoste
,
and
endoweth
vs
with
gyftes
.
To
saye
then
that
Christe
is
the
Lorde
,
is
the
verye
gyfte
of
the
holy
gooste
wherupon
all
the
reste
of
the
gyftes
be
founded
and
layde
,
as
appeareth
by
the
verse
of
the
psalme
aboue
remembred
:
Ascendit
in
altum
captiuam
duxit
captiuitatem
,
dedit
dona
hominibus
.
And
surely
,
who
soeuer
hath
thys
gyfte
of
the
holy
ghoste
,
that
he
can
saye
Christ
to
be
the
Lorde
,
maye
sone
be
made
also
partaker
of
the
other
gyftes
.
But
he
that
defieth
Christ
,
he
that
calleth
Christ
Anathema
he
can
be
partaker
of
no
gyftes
of
the
holye
ghoste
.
They
call
Christe
Anathema
,
whyche
denye
hym
to
be
Lorde
,
whyche
thynge
is
as
moch
to
saye
,
as
to
denye
hym
to
be
the
Sauiour
of
the
worlde
,
whych
hath
ouercome
death
,
and
whych
nowe
wyth
great
power
raygneth
ouer
synne
,
death
,
and
the
deuell
.
It
is
also
to
denye
Christ
to
be
our
iustice
,
sanctification
,
and
redemption
,
who
furthermore
lyke
a
moste
valiaunt
Lorde
protecteth
,
defendeth
,
and
saueth
vs
from
all
euels
.
Anathema
what
it
is
.
Anathema
is
a
Greke
worde
&
signifyeth
a
layenge
asyde
or
separacion
of
gyftes
which
were
offred
vp
to
goddes
and
whyche
was
lawfull
for
no
man
to
remoue
out
of
theyr
place
.
Euen
so
do
hypocrites
set
aparte
Christ
,
and
vse
not
hym
,
☜
but
the
workes
of
theyr
owne
inuention
,
to
such
hypocrites
Christ
is
Anathema
,
that
is
to
saye
,
a
cast
awaye
a
thynge
accursed
,
abhorred
,
and
detested
as
in
lykewyse
the
Iues
by
Anathema
do
sygnifye
an
execracion
or
cursynge
,
as
saynt
Hierome
also
wytnesseth
.
Hierom
Thyrdly
the
apostle
doth
here
teach
vs
the
final
vse
and
ende
of
all
gyftes
,
whych
is
vnitie
and
concorde
,
so
that
we
must
knowe
,
that
the
holy
goost
as
he
is
one
,
so
he
gyueth
hys
gyftes
to
men
to
the
vnitie
and
edificacion
of
the
churche
and
not
that
men
shulde
after
a
contenciouse
and
vncharitable
sorte
be
proude
and
glorie
of
theyr
gyftes
and
talentes
that
God
hath
indowed
them
wyth
.
These
men
preache
rather
for
vayne
glorie
and
to
wynne
them
prayse
of
men
,
than
to
edifye
the
christen
flocke
.
Wherfore
they
haue
theyr
mede
and
rewarde
.
Let
vs
then
my
welbeloued
brethren
,
cease
of
all
such
contenciouse
&
vncharitable
boastyng
&
despysynge
of
others
that
haue
not
the
knowlege
whych
we
haue
.
Yf
they
offende
,
let
vs
rather
gently
and
charitably
monyshe
them
betwene
them
and
vs
,
and
not
rayle
,
triumphe
detracte
and
defame
them
with
vnsemynge
names
.
Let
vs
call
to
mynde
what
we
were
oure selues
and
what
we
be
of
oure selues
.
Let
vs
remember
that
what
so
euer
we
haue
,
the
same
we
haue
receyued
of
gods
grace
and
not
of
owne
proper
powers
.
Thus
doynge
,
we
shal
edifye
our
brethren
and
systerne
,
we
shall
declare
,
that
we
be
in
dede
the
persons
that
we
be
named
,
that
is
to
saye
,
christen
men
and
women
,
folowers
of
Christe
,
and
fynally
inheritours
of
euerlastynge
blesse
prepared
for
vs
by
the
father
of
heauen
.
To
whome
be
all
glorye
and
prayse
worlde
wythout
ende
.
AMEN
.
The
gospell
on
the
.x.
sondaye
after
Trinitie
.
The
.xix.
chapter
of
Luke
.
Th
argument
.
☞
The
punyshment
of
such
as
despice
goddes
worde
and
how
Christ
casteth
out
byers
and
sellers
in
the
temple
.
WHan
he
was
come
neare
,
he
behelde
the
cytie
and
wepte
on
it
,
sayenge
:
Yf
thou
haddest
knowen
those
thynges
whyche
belonge
vnto
thy
peace
,
euen
in
thys
thy
daye
,
thou
woldest
take
hede
.
But
nowe
are
they
hydde
from
thyne
eyes
.
For
the
dayes
shall
come
vpon
the
that
thyne
enemyes
also
shall
caste
a
banke
aboute
the
,
and
compasse
the
rounde
,
and
kepe
the
in
,
on
euery
syde
,
and
make
the
euen
wyth
the
grounde
,
and
thy
chyldren
whych
are
in
the.
And
they
shal
not
leaue
in
the
one
stone
vpon
an
other
,
bycause
thou
knowest
not
the
tyme
of
thy
visitacion
.
And
he
wente
into
the
temple
,
and
began
to
caste
out
them
that
solde
therin
,
and
them
that
bought
,
sayenge
vnto
them
:
It
is
written
,
my
house
is
the
house
of
prayer
:
but
ye
haue
made
it
a
den
of
theues
:
And
he
taught
dayly
in
the
temple
.
MY
welbeloued
frendes
in
Christ
ye
shal
vnderstand
that
God
is
right
good
and
much
mercyful
towarde
vs
.
Father
of
mercy
and
God
of
all
consolation
is
he
as
saynt
Paule
sayeth
.
And
yet
for
all
that
we
muste
take
good
hede
,
that
we
do
not
abuse
the
hygh
benefyte
and
commoditie
of
hys
mercyfulnes
&
goodnes
as
they
of
Ierusalem
hath
done
,
lyke
as
in
thys
storye
we
rede
.
We
se
how
Iesus
Christe
was
come
for
to
brynge
them
grace
for
to
teach
and
to
saue
them
,
and
they
haue
refused
him
.
It
was
for
that
cause
only
that
he
wepte
whan
he
dyd
beholde
the
cytie
as
is
now
made
mencion
in
the
gospel
.
And
in
that
that
he
hath
wept
he
hath
wel
shewed
that
he
wold
not
couete
the
death
nor
the
damnation
of
the
synner
.
He
dyd
not
wepe
for
the
ruyne
and
fall
that
he
knew
shuld
ensue
of
the
fayre
houses
,
of
the
towers
,
and
great
edifices
and
buyldynges
,
but
he
bewayled
the
losse
,
the
ruyne
,
and
damnation
of
the
people
He
sayde
O
Ierusalem
yf
thou
dyddest
knowe
the
thynges
that
belonge
vnto
thy
peace
euen
in
thys
thy
daye
,
thou
woldest
take
hede
.
As
yf
he
had
sayd
,
yf
thou
knewest
thy
mysery
,
&
the
confusion
,
&
desolation
whych
is
to
come
to
the
,
and
specially
yf
thou
dyddest
knowe
it
in
these
dayes
whan
I
am
descended
from
heuen
for
to
make
thy
peace
wyth
god
my
father
and
get
the
remyssion
of
thy
synnes
,
yf
thou
(
I
saye
)
dyddest
knowe
it
:
thou
shuldest
haue
good
cause
for
to
wepe
wyth
me
.
But
now
all
thys
is
hydden
from
the
,
thou
fearest
nothynge
forbycause
that
thou
carest
for
nothynge
.
But
the
dayes
shall
come
in
the
and
thyne
enemyes
shall
enuiron
the
wyth
bulwarkes
.
&c.
Now
my
frendes
by
desolation
and
confusion
temporall
of
them
of
Ierusalem
whych
wold
not
beleue
nor
receyue
Iesu
Christ
,
is
fygured
the
spirituall
confusion
whych
shal
come
vnto
them
which
yet
wyll
not
receyue
hym
nor
folowe
hym
and
which
make
resystence
agaynst
hym
&
hys
gospel
of
whom
the
nomber
is
great
.
For
whome
also
Iesus
Christe
knowynge
theyr
distruction
that
was
to
come
hath
wept
.
Those
whych
thynke
to
be
saued
by
any
other
meanes
then
by
hym
and
whych
haue
theyr
fayth
&
theyr
hope
in
any
other
then
in
hym
and
by
him
,
surely
they
haue
not
yet
receyued
hym
,
and
euell
shall
come
vnto
them
.
For
God
alone
is
the
obiecte
of
the
fayth
,
hope
,
and
charitie
of
christen
men
.
Then
foloweth
that
after
he
was
arryued
there
,
he
entred
into
the
temple
and
droue
out
of
it
the
byers
and
sellers
.
God
(
yf
hys
pleasure
were
)
I
hertely
beseche
hym
to
vysite
agayne
hys
holy
temple
I
meane
the
churche
of
christen
men
and
women
and
the
house
of
prayer
where
as
he
alonly
ought
to
be
serued
and
worshipped
by
hys
subiectes
in
spirite
:
Ioh.
iiij
.
and
veritie
.
And
that
it
wolde
please
hym
to
caste
out
those
whych
shal
be
founde
byers
and
sellers
by
simonye
and
couetousnes
and
that
woll
resyst
hys
moost
holy
and
sacred
worde
and
that
wyll
let
that
the
seruice
of
god
in
spirite
and
veritie
be
not
accomplyshed
accordynge
as
he
wolde
by
hys
ryghte
holy
worde
&
ordenaunce
to
be
serued
and
honoured
.
Vnto
him
be
al
glorye
and
honoure
in
infinita
secula
.
Amen
.
The
Epistle
on
the
.xi.
sondaye
after
Trinitie
.
The
.i.
epistle
to
the
Corin.
the
.xv.
chapter
.
Th
argument
☞
The
resurrection
of
the
deade
.
BRethren
,
as
perteynynge
to
the
gospel
whych
I
preached
vnto
you
,
whyche
ye
haue
also
accepted
,
and
in
the
whyche
ye
continue
,
by
the
which
also
ye
are
saued
:
I
do
you
to
wytte
,
after
what
maner
I
preached
vnto
you
,
yf
ye
kepe
it
,
except
ye
haue
beleued
in
vayne
.
For
fyrst
of
all
I
delyuered
vnto
you
,
that
whyche
I
receyued
:
howe
that
Christe
dyed
for
our
synnes
,
agreynge
to
the
scriptures
:
And
that
he
was
buryed
,
and
that
he
arose
agayne
the
thyrde
daye
accordynge
to
the
scriptures
:
and
that
he
was
sene
of
Cephas
,
than
of
the
twelue
.
After
that
was
he
sene
of
mo
then
fyue
hundred
brethren
atonce
:
of
whyche
many
remayne
vnto
thys
daye
,
and
many
are
fallen
aslepe
.
After
that
appeared
he
to
Iames
,
then
to
all
the
apostles
.
And
last
of
all
he
was
sene
of
me
,
as
of
one
that
was
borne
out
of
due
tyme
.
For
I
am
the
lest
of
the
Apostles
,
which
am
not
worthy
to
be
called
an
Apostle
,
because
I
persecuted
the
congregacion
of
God
.
But
by
the
grace
of
god
,
I
am
that
I
am
.
And
hys
grace
whych
is
in
me
,
was
not
in
vayne
.
THe
thynge
good
people
wherfore
saynt
Paule
beynge
in
this
worlde
toke
moost
thought
for
,
and
the
whych
he
had
moost
at
hys
harte
nexte
Iesu
Christ
,
was
for
to
knowe
how
euery
churche
dyd
gouerne
and
entertayne
themselues
in
the
Gospell
of
Iesu
Christ
,
to
th
intent
that
yf
perdauenture
any
went
out
of
the
waye
of
trouth
,
he
shulde
be
forth
wyth
redressed
as
specially
he
doth
shewe
in
the
epistle
of
thys
daye
.
He
admonysheth
and
reduceth
in
memory
vnto
the
Corinthians
principally
two
thynges
on
the
whych
all
the
fayth
and
all
the
assuraunce
and
hope
of
christen
men
is
founded
.
The
fyrst
is
that
Iesus
Christ
is
deade
for
our
synnes
.
It
is
a
worde
whych
ought
well
to
be
imprinted
in
the
hartes
of
christen
people
,
or
els
one
ought
not
nor
is
not
worthy
to
be
called
christened
.
Iesus
Christ
is
dead
for
our
synnes
(
sayth
saynt
Paul
.
)
Then
we
be
nomore
in
dette
for
our
synnes
syth
that
Iesus
Christ
hath
satisfyed
and
payde
for
vs
.
Nor
also
we
ought
nomore
to
serue
vnto
synne
seynge
that
by
hys
death
he
hath
wylled
to
cause
synne
to
dye
in
vs
yf
so
be
we
beleue
stedfastlye
in
hym
.
The
seconde
thynge
whych
he
reduceth
in
memory
vnto
the
Corinthians
and
to
vs
,
is
that
Iesus
Christ
hath
ben
buried
and
is
rysen
to
lyfe
agayne
.
Thys
is
it
where
on
the
hope
of
the
christen
people
ought
to
be
founded
.
For
yf
the
heade
be
rysen
agayne
to
lyfe
in
triumphe
&
glorye
,
in
lyke
case
shall
the
members
ryse
agayne
.
They
shal
ryse
agayne
vnto
grace
and
vnto
spiritual
lyfe
in
thys
worlde
and
vnto
glorye
and
lyfe
eternall
in
the
other
.
Apo.
xx
As
saynt
Ihon
sayeth
in
hys
Apocalyps
.
Happye
shall
they
be
&
holy
is
he
whych
hath
parte
in
the
fyrst
resurrection
,
the
seconde
death
hath
no
power
ouer
them
.
Some
false
preachers
wolde
haue
tourned
the
Corinthians
from
the
sayd
fayth
&
for
thys
cause
doth
saynt
Paule
warne
them
so
busely
,
sayenge
:
My
brethren
I
do
you
to
vnderstande
and
I
do
reduce
to
your
memory
the
good
newes
which
I
haue
preached
vnto
you
I
meane
the
gospell
which
ye
haue
receyued
by
fayth
to
the
whych
ye
haue
stayed
your selues
and
by
the
which
ye
shal
be
saued
yf
you
folow
it
.
I
let
you
to
wyt
for
what
reason
&
in
what
fashion
I
haue
preached
it
vnto
you
yf
ye
haue
remembraunce
therof
,
yea
yf
ye
haue
not
beleued
in
vayne
.
Fyrst
that
whyche
I
haue
receyued
of
God
whyche
hath
bene
to
me
reuelate
.
What
?
Christe
is
deade
for
our
synnes
accordynge
as
it
is
wrytten
as
it
hath
ben
sayd
before
and
wrytten
by
the
prophetes
.
Then
he
sayeth
he
hath
bene
buryed
and
is
rysen
agayne
to
lyfe
.
And
for
to
confirme
the
same
the
more
,
he
sayeth
more
ouer
,
that
Iesus
Christ
after
hys
resurrection
hath
bene
sene
by
Peter
and
after
by
the
xij
.
apostles
and
sythin
hath
bene
sene
by
.v.
hundreth
brethren
beynge
together
.
As
yf
he
had
sayd
:
You
ought
to
be
well
assured
of
thys
for
asmuch
as
these
mysteries
haue
not
ben
shewed
vnto
me
alone
,
but
the
holy
wrytynges
doth
wytnesse
the
same
.
And
also
they
vnto
whome
he
hath
appeared
after
hys
resurrection
whych
be
of
great
nomber
.
Certes
who
soeuer
leseth
the
hope
of
resurrection
the
same
also
leseth
all
spirituall
consolation
and
comforte
.
Then
after
he
commeth
to
speake
(
in
a
great
humilitie
)
of
the
grace
whych
Iesus
Christ
hath
gyuen
him
.
And
after
all
(
he
sayeth
)
he
hath
bene
sene
by
me
,
he
hath
appeared
vnto
me
whyche
am
as
an
abortiue
creature
.
For
I
am
the
least
of
the
Apostles
whyche
am
not
worthy
to
be
called
an
Apostle
,
for
I
haue
persecuted
the
church
of
God
,
but
I
am
that
I
am
,
apostle
amonge
the
Gentyls
in
fayth
and
in
trouth
.
I
am
that
that
I
am
not
by
my
workes
,
not
by
my
merytes
,
but
by
the
grace
of
God
.
And
hys
grace
(
sayeth
he
)
hath
not
ben
ydle
in
me
.
As
yf
he
wolde
saye
:
I
haue
not
hyd
the
talent
of
gold
whyche
my
mayster
&
lorde
Iesu
Christ
toke
me
to
bestowe
,
but
I
haue
made
it
to
gayne
more
then
any
other
.
I
haue
laboured
more
abundauntly
then
they
all
.
But
not
I
yet
but
the
grace
of
God
whych
is
in
me
.
Saint
Paule
in
speakynge
of
hys
owne
person
and
of
hys
grace
whyche
he
receyued
of
God
speaketh
vnto
vs
teachyng
vs
by
hys
exemple
that
we
ought
to
presume
nothynge
of
our selues
but
to
yelde
all
vnto
God
&
vnderstande
that
all
cometh
from
hym
.
The
ecclesiastes
sayeth
speakynge
of
the
See
.
The
waters
returne
vnto
the
place
from
whence
they
come
forth
to
th
ende
that
they
may
runne
agayne
.
In
lyke
maner
we
must
sende
agayne
and
knowlege
God
to
be
all
grace
to
th
ende
that
he
maye
alwayes
augment
it
vnto
vs
vnto
the
tyme
that
we
maye
come
wyth
hym
into
hys
glorye
for
to
prayse
hym
,
exalte
hym
,
&
perpetually
to
glorifye
hym
.
Amen
.
The
Gospell
on
the
.xi.
sonday
after
Trinitie
.
The
.xviij.
Chapter
of
Luke
.
Th
argument
.
☞
The
parable
of
the
Pharise
and
Publicane
.
IEsus
put
forth
thys
parable
vnto
certayn
which
trusted
in
themselues
that
they
were
perfite
,
and
despised
other
.
Two
men
wente
vp
into
the
temple
to
praye
:
the
one
a
Pharise
and
the
other
a
Publicane
.
The
pharise
stode
and
prayed
thus
wyth
hymselfe
:
God
,
I
thanke
the
,
that
I
am
not
as
other
men
are
,
extorsioners
,
vniust
,
aduoutrers
,
or
as
thys
publicane
.
I
fast
twyse
in
the
weke
.
I
gyue
tyth
of
all
that
I
possesse
.
And
the
publicane
standynge
afarre
of
,
wolde
not
lyfte
vp
his
eyes
to
heuen
,
but
smote
vpon
hys
brest
,
sayenge
:
God
be
mercyfull
to
me
a
synner
:
I
tell
you
:
thys
man
departed
home
to
hys
house
iustifyed
,
more
than
the
other
.
For
euery
one
that
exalteth
hymselfe
,
shal
be
brought
lowe
:
And
he
that
humbleth
hymselfe
,
shal
be
exalted
.
MY
frendes
and
brethren
in
our
Sauiour
Christ
Iesu
,
I
do
you
well
to
vnderstande
,
that
there
was
somtyme
amonges
the
Iues
and
is
yet
at
thys
daye
amonges
christen
folke
a
certayne
pharisaicall
kynde
of
iuste
or
ryghtuous
persons
,
whyche
haue
theyr
confidence
and
trust
in
theyr
owne
workes
,
and
whych
presumptuouslye
seke
to
themselues
laude
&
prayse
of
iustice
therby
,
Psalm.
xiiij
.
where
as
afore
God
as
wytnesseth
the
prophete
there
is
no
ryghtuous
persone
.
Neyther
dyd
they
only
stande
foolyshly
in
theyr
owne
conceytes
and
pleased
well
themselues
,
but
also
in
comparison
of
themselues
they
dispraysed
and
also
despysed
others
as
synfulle
and
worldlye
persones
,
where
as
in
very
dede
the
humblenes
and
modestie
of
suche
as
be
synners
and
the
condemnation
of
themselues
wyth
request
of
mercy
is
muche
more
regarded
and
is
more
acceptable
to
God
,
than
is
the
proude
and
arrogant
workynge
of
such
pharisaical
persons
.
Wherfore
against
such
pharisaical
rightuous
folke
and
for
the
conforte
of
such
sinners
as
displease
themselues
and
be
hartely
sory
for
theyr
mysordred
lyfe
,
our
sauiour
and
Lorde
Iesus
Christ
dyd
propoune
thys
parable
or
similitude
vnto
the
Iues
&
by
them
to
all
the
worlde
.
It
befell
so
(
sayeth
Christ
)
that
two
certayne
persons
wente
vp
to
the
temple
or
churche
for
to
praye
,
the
one
was
a
Pharise
(
that
is
to
saye
one
that
diuideth
hymselfe
as
better
from
the
multitude
&
common
sorte
of
men
,
Origine
accordynge
to
Origenes
interpretacion
)
the
other
was
a
publicane
,
that
is
to
saye
,
a
customer
,
a
gatherer
of
toll
or
tribute
,
or
such
other
common
officer
deputed
for
such
purposes
.
The
pharise
standynge
nye
to
the
hygh
aultare
,
as
one
that
thought
hymselfe
worthy
to
talke
presently
wyth
God
,
thus
began
to
praye
wyth
himselfe
.
God
I
thanke
the
,
that
I
am
not
lyke
to
the
rest
of
folke
,
whych
lyue
by
rauyne
,
pyllage
,
and
extorcion
,
which
do
increase
theyr
substaunce
by
fraude
and
crafte
,
which
defyle
other
mens
beddes
wyth
aduoutrye
,
or
finally
whych
bearynge
any
sklaunderouse
rowme
or
office
do
pyll
and
poll
the
people
of
God
or
holy
church
,
as
is
thys
publicane
,
thys
tribute
gatherer
,
thys
collectour
.
I
am
not
riottouse
and
sumptuous
in
my
fare
and
apparell
,
as
is
the
common
sorte
of
people
,
I
fast
twyse
a
weke
,
and
in
somuch
defraude
I
noman
,
that
also
I
distribute
the
tenth
parte
of
my
goodes
vpon
the
poore
people
.
Thys
was
the
prayer
of
the
swellynge
and
proude
pharise
,
whyche
albeit
he
reapported
of
hymselfe
the
trouth
and
thanked
God
:
yet
he
displeased
the
eyes
of
God
euen
bycause
he
pleased
hymselfe
,
flatterynge
hymselfe
,
and
beynge
contumeliouse
agaynst
hys
neyghboure
.
On
the
contrarye
,
the
publicane
altogether
displeasyng
hymselfe
for
the
knowlege
of
hys
synnes
stode
a
great
waye
of
from
the
aultare
,
beynge
so
ashamed
of
hymselfe
and
penitent
,
that
he
durst
not
ones
lyft
vp
hys
eyen
to
heauen
but
strake
hys
brest
,
sayeng
:
Deus
propitius
esto
mihi
peccatori
.
That
is
to
say
,
God
,
be
thou
mercyfull
vnto
me
a
synner
.
The
pharise
thought
it
ynough
to
gyue
God
thankes
,
supposynge
that
he
lacked
nothynge
,
that
shulde
be
requisyte
vnto
perfyte
holynes
,
and
therfore
he
confessed
no
offenses
,
wheras
in
very
dede
euen
in
hys
selfe
prayers
he
synned
moost
greuouslye
in
that
he
boasted
of
hymselfe
and
despysed
the
penitent
persone
,
beynge
an
arrogant
prayser
of
hymselfe
and
a
rashe
accuser
of
hys
neyghbour
.
Contrarye
,
the
publicane
made
no
rehersall
at
all
of
hys
good
dedes
.
Only
acknowlegynge
and
confessynge
hys
naughtynes
,
he
knocketh
hys
brest
,
condemnyng
hymselfe
and
humbly
beggynge
grace
and
pardon
of
hys
offenses
.
My
frendes
,
woll
ye
knowe
the
conclusion
and
ende
of
thys
sondrye
and
dyuerse
prayer
?
That
same
publicane
,
whych
came
a
synner
into
the
church
,
by
Christes
owne
sentence
and
determination
went
home
in
the
syght
of
God
more
iust
and
ryghtuouse
than
that
pharise
,
whyche
thought
hymselfe
moost
ryghtuouse
.
For
assuredly
whosoeuer
auaunceth
hymselfe
wyth
hymself
,
shal
be
deiected
&
cast
downe
in
the
eyen
of
God
.
And
whosoeuer
deiecteth
and
casteth
hymselfe
downe
wyth
hymselfe
,
shal
be
hygh
in
the
eyen
of
god
.
By
thys
parable
then
(
good
people
)
let
vs
lerne
to
humble
and
lowly
our selues
.
Let
vs
lerne
,
whan
we
be
out
of
gods
fauoure
for
the
haynousnes
of
our
sinnes
,
by
due
penaunce
to
reconcile
our selues
agayne
and
to
purchase
remission
of
the
same
.
Austine
.
I
call
penaunce
(
accordynge
to
saynt
Austines
definicion
)
a
dayly
payne
and
greue
of
the
good
and
lowly
christians
wherin
we
knocke
our
brestes
,
sayenge
:
Math.
vi
Forgyue
vs
our
trespasses
as
we
forgyue
them
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
brethren
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
wrytten
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
th
intent
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
,
commeth
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
feruent
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
commaundeth
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
saye
,
the
newe
testament
,
differrynge
from
the
olde
,
in
asmuch
as
in
the
one
,
the
old
man
is
hedged
in
wyth
the
straytes
of
feare
,
but
in
the
other
the
new
man
walketh
at
large
in
the
wydenes
of
charitie
.
For
the
prohibicion
of
sinne
,
bycause
it
is
a
lawe
,
vndoubtedly
increaseth
the
desyre
of
sinnynge
,
whych
is
not
quenched
but
by
the
contrary
desyre
of
doynge
well
,
where
fayth
worketh
by
loue
.
Hythervnto
I
haue
reported
the
wordes
of
S.
Austine
,
whych
doth
full
well
expounde
and
declare
vnto
vs
the
sentence
&
meanynge
of
the
Apostle
Paule
in
thys
epistle
,
whose
only
mynde
and
purpose
is
to
prouoke
vs
to
loue
,
esteme
;
and
folowe
the
holy
and
syncere
gospell
,
by
the
whych
the
holy
goost
is
gyuen
vnto
vs
,
and
by
the
whych
we
be
newly
borne
agayne
and
lyuynge
in
spirite
or
goost
and
no
more
after
a
fleshly
sorte
.
God
gyue
vs
the
grace
that
it
maye
be
shedde
ouer
all
the
worlde
,
as
the
foure
floddes
of
paradyse
,
as
a
see
flowynge
,
as
floddes
rysynge
in
lyfe
eternal
,
that
euery
body
may
drinke
plentefully
of
eternall
lyfe
,
to
thys
ende
&
purpose
that
we
may
altogether
prayse
and
glorifye
God
euerlastyngly
,
by
our
Lorde
Iesu
Christ
.
To
whome
be
al
honour
,
Amen
.
The
Gospel
on
the
.xij.
sonday
after
Trinitie
.
The
.vij.
Chapter
of
Marke
.
Th
argument
☞
The
healynge
of
the
deafe
and
dombe
man
.
IEsus
departed
agayne
from
the
coastes
of
Tyre
and
Sidon
,
and
came
vnto
the
see
of
Galile
thorowe
the
myddes
of
the
coastes
of
the
ten
cyties
.
And
they
brought
vnto
hym
one
that
was
deaffe
and
hadde
an
impedimente
in
hys
speche
,
and
they
prayed
hym
to
put
hys
hande
vpon
hym
.
And
whan
he
had
taken
him
asyde
from
the
people
,
he
put
his
fyngers
into
hys
eares
,
and
dyd
spyt
,
and
touched
his
tonge
,
and
loked
vp
to
heauen
,
and
syghed
,
and
sayd
vnto
hym
:
Ephata
,
that
is
to
saye
,
be
opened
.
And
strayght
waye
hys
eares
were
opened
,
and
the
strynge
of
hys
tonge
was
loused
,
and
spake
plaine
.
And
he
commaunded
them
that
they
shulde
tell
no
man
.
But
the
more
he
forbad
them
,
so
muche
the
more
a
great
deale
they
published
,
sayeng
:
he
hath
done
all
thynges
wel
,
he
hath
made
both
the
deafe
to
heare
,
and
the
dombe
to
speake
.
THe
Gospell
redde
in
the
church
thys
day
good
christen
people
teacheth
vs
,
that
after
that
our
sauiour
Christ
had
priuely
stolen
away
out
of
Iewry
and
had
amonges
the
Tyrians
,
Sidonians
,
and
Cananites
secretlye
sowen
there
the
sede
of
his
holy
worde
,
he
reflected
hys
iourney
,
and
came
agayne
to
the
lake
of
Galilee
,
takynge
in
hys
waye
the
region
of
Decapoly
,
where
before
that
tyme
he
had
healed
a
man
possessed
of
a
deuell
.
Whan
he
was
come
hyther
,
they
brought
vnto
hym
a
ryght
myserable
spectacle
,
that
is
to
saye
,
a
man
both
deafe
and
dombe
.
For
he
muste
nedes
be
dombe
,
whyche
is
of
nature
deafe
.
☞
But
he
is
more
myserably
deafe
,
whych
hath
no
mete
eares
to
heare
gods
word
,
he
is
worse
dombe
,
whych
hath
no
tonge
to
confesse
hys
fylthynes
and
gods
mercy
.
By
hearynge
of
the
fayth
,
is
the
begynnynge
of
health
and
saluation
,
and
by
confession
of
the
mouth
is
the
perfection
of
helth
.
The
Iues
,
albeit
they
dayly
herde
Iesus
speakyng
,
yet
hearynge
they
herde
not
,
for
asmuch
as
accordynge
to
th
exemple
of
the
serpent
called
the
Aspik
whyche
stoppeth
her
eares
agaynst
the
voyce
of
the
wyse
inchaunter
,
The
propertie
of
the
Aspike
.
they
wolde
not
beleue
such
thynges
as
they
herde
,
And
therfore
they
had
a
tonge
to
backbyte
and
detracte
,
but
they
had
no
tonge
to
the
holsome
profession
of
faith
.
But
what
shal
this
sely
poore
man
do
,
which
hath
no
tonge
wherewyth
he
maye
craue
hys
soule
helth
of
the
Lorde
,
whych
hath
no
eares
wherby
he
maye
perceyue
the
voyce
of
Iesus
whych
is
wonte
to
rayse
euen
the
deade
to
lyfe
?
They
that
had
tonges
and
eares
do
helpe
the
sely
man
,
they
brynge
him
to
Iesus
.
They
besech
hym
of
hys
tender
mercy
,
that
he
woll
vouchsaue
to
laye
hys
hande
vpon
hym
.
Thus
it
pleaseth
the
moost
mercyfull
Lorde
,
that
euen
other
mens
fayth
shuld
helpe
synners
.
Other
mens
fayth
otherwhyles
helpeth
In
lykewyse
the
hethen
person
whych
is
about
to
leaue
his
hethen
lyfe
&
to
become
christianed
in
which
state
he
is
called
of
the
auncient
fathers
of
the
church
catechumenus
is
brought
to
Iesus
,
he
hath
stynted
to
do
euel
,
he
hath
stinted
to
speake
euel
,
but
he
hath
not
yet
lerned
to
do
wel
,
he
hath
not
yet
lerned
to
confesse
the
goodnes
of
the
gospel
.
For
how
can
he
do
thys
,
yf
Iesus
lay
not
hys
hande
vpon
hym
?
Men
labour
in
vayne
,
onles
the
secrete
power
and
vertue
of
Christ
be
put
therto
It
was
an
easy
thynge
for
the
Lorde
,
euen
wyth
the
bare
worde
of
hys
mouth
,
to
gyue
helth
to
the
deafe
and
dombe
man
,
but
thys
forme
of
thynges
is
purposed
and
set
forth
vnto
vs
.
For
lyke
as
for
the
moost
parte
,
it
is
a
parable
,
that
Christ
speaketh
:
so
oftentymes
it
is
a
parable
,
that
he
doth
.
He
toke
the
man
by
the
hande
,
&
led
hym
asyde
from
the
multitude
of
people
.
He
is
saufe
,
whom
Iesus
taketh
vp
,
whom
he
leadeth
away
from
the
hurleyburly
of
thys
worlde
.
He
put
hys
fyngers
into
hys
eares
,
and
wyth
hys
spyttell
,
touched
hys
tonge
.
Assuredly
,
my
frendes
,
☜
helth
and
saluacion
is
then
at
hande
,
whan
our
sauioure
Christe
Iesus
,
by
the
vertue
of
hys
spirite
,
The
allegorie
.
whych
is
the
fynger
of
God
,
vouchsaueth
to
touch
the
eares
of
oure
mynde
,
and
as
often
as
wyth
the
spyttell
of
the
heauenly
wysedome
,
whych
is
hymselfe
,
commynge
out
from
the
mouth
of
the
father
aboue
,
he
vouchsaueth
to
touche
the
tonge
of
oure
mynde
,
to
th
intent
that
those
thynges
myght
sauour
vnto
vs
,
which
belonge
to
God
and
be
godly
.
For
wythout
thys
humour
is
made
no
taste
,
&
mans
spyttell
,
yf
it
be
infected
,
hath
a
peruerse
iudgement
.
Thys
spettell
not
onely
louseth
the
tonge
,
but
also
openeth
the
eyen
of
him
,
that
is
borne
blynde
,
as
often
as
,
beynge
myxed
with
earth
it
be
layde
vpon
the
eyes
,
wheras
on
the
contraryesyde
,
☞
the
spettel
of
philosophers
and
of
pharisees
,
do
rather
put
out
the
eyes
.
The
same
thynge
in
maner
do
also
the
teachers
of
the
gospell
.
They
take
men
and
leade
them
awaye
from
the
multitude
,
whan
out
of
the
broade
way
,
wherin
the
moost
parte
of
people
do
walke
into
theyr
owne
damnacion
,
they
cal
them
backe
and
brynge
them
agayne
to
the
felowship
of
the
lytle
flocke
.
They
put
theyr
fyngers
into
theyr
eares
,
whan
by
callynge
them
awaye
from
the
vanities
of
thys
worlde
,
they
sturre
them
to
receyue
the
heauenly
doctrine
.
They
laye
spettell
vpon
theyr
tonges
,
whan
they
exhorte
them
to
professe
the
euangelicall
fayth
,
they
laye
theyr
handes
vpon
them
,
whan
they
gyue
the
holy
goost
to
such
as
be
baptised
,
by
whome
theyr
synnes
be
wyped
awaye
,
and
innocencie
is
conferred
.
But
all
these
thynges
the
curate
or
byshop
doth
outwardlye
in
vayne
,
yf
Christe
worke
not
wythin
and
sende
out
hys
godly
vertue
from
heauen
.
Of
thys
thynge
Christe
Iesus
,
wyllynge
to
declare
vnto
vs
as
it
were
a
certayne
ymage
or
token
,
after
he
had
taken
the
man
vnto
hym
,
after
he
had
put
hys
fyngers
into
hys
eares
and
had
spetted
on
hys
tonge
:
he
lyfted
vp
hys
eyen
to
heuen
&
syghed
.
Thys
syghynge
was
no
mystrustynge
,
Why
Christ
syghed
.
but
a
bewaylynge
of
mans
mysery
&
calamitie
.
For
what
thinge
can
be
more
myserable
,
than
they
,
whych
haue
the
eares
of
theyr
mynde
so
encombred
and
occupied
with
earthly
lustes
,
that
they
can
not
heare
the
worde
of
God
?
and
whych
haue
theyr
tonge
so
entangled
and
infected
wyth
vicious
affections
,
that
they
sauer
not
of
heauenly
thynges
,
that
they
be
dombe
to
confesse
theyr
naughtynes
,
dombe
to
auaunce
gods
mercye
?
Wherfore
the
syghynge
of
Iesus
admonysheth
vs
what
we
were
,
☜
and
hys
lokynge
vp
to
heauen
plucketh
awaye
desperation
,
declarynge
from
whence
helpe
commeth
vnto
vs
,
&
also
whome
we
be
bounde
to
thanke
,
that
wheras
before
we
had
our
eares
open
to
detraction
,
backbytynge
,
to
rybaudrye
and
foule
wordes
;
to
foolysh
fables
,
to
pharisaicall
doctrine
,
to
vayne
philosophie
,
to
the
suggestions
of
the
deuel
:
we
haue
them
now
open
to
receyue
the
heuenly
doctrine
of
the
gospell
,
and
wheras
before
we
had
oure
tonge
so
infected
wyth
the
spettel
of
flesh
,
that
the
delicate
foode
of
the
gospel
was
loothed
of
vs
,
so
bounde
wyth
the
bondes
of
Sathan
,
that
we
could
neyther
confesse
our
owne
sinnes
,
nor
yet
auaunce
the
glorie
of
god
:
we
now
confesse
,
that
of
oure
owne
merytes
we
deserue
nothynge
but
hell
,
and
that
it
commeth
holly
of
gods
goodnes
,
that
we
be
chosen
to
the
name
and
inheritaunce
of
the
chyldren
of
god
.
Wherfore
in
lyke
wyse
doth
euery
good
curate
and
preste
bewayle
rather
then
rage
vpon
mens
synnes
,
he
is
rather
sory
than
angrye
,
neyther
doth
he
arrogantly
calenge
to
hymselfe
the
power
of
assoylynge
,
but
he
loketh
vp
to
heauen
,
confessyng
and
testifyenge
,
that
all
that
euer
is
done
through
the
rytes
of
holy
sacramentes
,
is
done
by
gods
vertue
,
and
not
mans
power
.
It
foloweth
in
the
texte
,
that
Iesus
sayd
vnto
hym
:
Ephata
,
that
is
to
say
,
be
opened
.
And
forthwyth
the
vertue
folowed
the
worde
.
For
strayght
hys
eares
were
opened
,
and
the
strynge
of
his
tonge
loused
,
and
he
spake
distinctly
.
They
had
open
cares
,
whych
when
the
Lorde
sayd
vnto
them
:
Come
after
me
,
Actu
.
ij
.
left
all
,
and
folowed
hym
.
They
had
an
vntangled
and
louse
tonge
,
which
after
they
had
receyued
the
holy
goost
,
spake
wyth
sondrye
tonges
the
wonders
of
God
,
and
whych
answered
the
ruler
that
charged
them
no
more
to
preach
the
name
of
Iesu
,
in
thys
wyse
.
Act.
iiij
.
Whyther
it
be
ryght
in
the
syght
of
God
to
obeye
you
rather
then
God
,
iudge
you
.
Nowe
these
thynges
that
Christe
dyd
,
were
done
asyde
from
the
multitude
.
For
he
thought
it
not
best
to
make
the
rude
multitude
a
wytnes
of
the
euangelicall
begynnynges
,
lest
they
shulde
mocke
the
thynge
that
as
yet
they
knew
not
.
Iesus
therfore
commaunded
them
that
they
shuld
tell
noman
herof
,
not
bycause
he
wold
not
that
the
thynge
were
knowen
that
was
done
,
but
bycause
the
thynge
selfe
speaketh
better
the
heauenvly
vertue
,
than
doth
the
brute
and
reapporte
of
men
.
They
knewe
all
well
ynough
the
deafe
and
dombe
man
.
Now
he
herde
and
spake
plainly
,
so
he
not
disclosynge
the
thynge
yet
bruted
the
benefyte
of
Christ
.
Furthermore
Iesus
bare
here
the
ymage
of
man
,
☞
to
th
intent
he
wolde
instructe
men
what
they
ought
to
do
.
An
exemple
for
vs
to
folowe
.
What
soeuer
excellent
thynge
a
man
doth
,
let
him
couet
to
haue
hys
dede
vnknowen
,
that
the
glorie
of
man
myght
be
huyshed
,
and
the
glorie
of
God
preached
.
Man
is
ieopardously
praysed
,
but
the
power
&
goodnes
of
God
is
worthely
auaunced
.
Albeit
neyther
is
mans
glorye
huyshed
(
yf
yet
he
hath
any
glorie
)
but
oftentymes
the
more
it
is
eschued
,
the
more
it
foloweth
.
Yet
neuerthelesse
a
christen
teacher
ought
to
be
thus
affected
,
that
as
much
as
in
hym
lyeth
,
he
couette
to
be
knowen
d●ly
of
God
.
And
herin
he
is
the
worthyer
to
be
praysed
amonges
all
men
.
For
who
soeuer
seketh
for
glorie
amonges
men
,
is
euen
for
that
cause
vnworthy
therof
.
Wherfore
that
Iesus
forbad
them
whych
brought
the
do●be
man
,
that
they
shulde
tell
no
bodye
what
was
done
,
the
selfe
same
thynge
prouoked
them
the
more
,
to
bl●se
it
abrode
,
and
so
much
the
more
also
they
magnifyed
&
auaunced
Christ
which
wheras
he
had
so
great
vertue
and
power
,
&
dyd
them
therwyth
such
pleasure
not
onely
requyred
no
rewarde
of
them
for
the
same
,
but
also
wolde
not
ones
inioye
the
glorie
of
so
noble
a
farre
.
But
as
it
is
the
parte
of
a
weldoer
not
to
requyre
prayse
for
hys
benefyte
:
so
agayne
it
is
the
office
of
a
kynde
man
so
much
the
more
to
gyue
thankes
,
in
that
that
he
whych
dyd
the
benefyte
loke
for
no
thanke
.
Wherfore
they
neuer
ceased
to
blase
abrod
the
name
of
Iesus
in
euery
place
where
so
euer
they
came
,
sayenge
:
He
hath
done
all
thynges
well
.
He
hath
restored
aswell
hearynge
to
the
deaffe
,
as
tonge
to
the
dombe
.
Assuredly
my
frendes
thys
prayse
agreeth
only
vpon
God
.
There
is
no
earthly
,
no
mortal
person
,
that
doth
all
thynges
well
.
All
Christes
myracles
no
doubt
were
oure
benefytes
,
which
myracles
,
yf
ye
waye
and
expende
them
after
the
outward
face
of
corporall
thynges
:
in
dede
there
were
many
myracles
whych
he
dyd
that
were
of
much
more
excellency
and
worthynes
than
thys
that
of
a
deafe
man
he
made
an
hearer
,
of
a
dombe
a
speaker
.
☜
But
accordynge
to
the
spirituall
sense
,
the
summe
of
all
a
christian
mans
felicitie
standeth
in
thys
poynt
,
that
wyth
hys
eares
he
mought
heare
the
worde
of
the
gospell
,
&
speake
that
he
hath
lerned
and
beleued
.
This
thynge
,
good
christen
people
yf
we
do
,
we
shall
surely
at
length
in
heryte
the
kyngdome
of
heauen
prepared
for
vs
.
Where
God
the
father
,
the
sonne
,
&
holy
goost
thre
persons
in
deytie
raygne
eternally
.
To
whome
be
al
glorie
.
Amen
.
The
Epistle
on
the
.xiij.
sondaye
after
Trinitie
.
The
.iij.
chapter
to
the
Galathians
.
Th
argument
.
☞
The
lawe
saueth
vs
not
but
Christ
.
BRethren
,
to
Abraham
and
hys
sede
were
the
promyses
made
.
He
sayeth
not
in
the
sedes
,
as
many
:
but
in
thy
sede
,
as
of
one
,
whych
is
Christ
.
Thys
I
saye
,
that
the
lawe
whych
began
afterward
,
beyond
foure
hundreth
and
thyrtye
yeares
,
doeth
not
disanull
the
testament
,
that
was
confermed
afore
of
God
vnto
Christward
,
to
make
the
promes
of
none
effect
.
For
yf
the
inheritaunce
come
of
the
lawe
,
it
commeth
not
now
of
promes
.
But
God
gaue
it
vnto
Abraham
by
promes
.
Wherfore
than
serueth
the
lawe
?
The
lawe
was
added
because
of
transgression
(
tyll
the
sede
came
,
to
whome
the
promes
was
made
)
and
it
was
ordeyned
by
Angels
in
the
hande
of
a
mediator
.
A
mediator
is
a
mediator
of
one
.
But
God
is
one
.
Is
the
lawe
than
agaynst
the
promes
of
God
?
God
forbyd
.
For
yf
ther
had
ben
a
lawe
gyuen
whych
coulde
haue
gyuen
lyfe
:
than
no
doubte
ryghtuousnes
shulde
come
by
the
lawe
But
the
scripture
concluded
all
thynges
vnder
syn
,
that
the
promes
by
the
fayth
of
Iesus
Christ
shuld
be
gyuen
vnto
them
that
beleue
.
SAynt
Paul
my
welbeloued
frendes
in
the
epistle
of
thys
day
declareth
vnto
vs
,
that
they
chaunge
the
testament
&
the
euerlastynge
wyll
of
God
,
which
testament
,
wyll
,
or
couenaunt
god
hath
concluded
in
Christ
our
only
iustifyer
and
sauiour
,
which
seke
saluation
and
iustification
by
the
lawe
&
not
by
Christ
I
speake
(
sayeth
saynt
Paule
)
after
mans
fashion
,
that
ye
maye
the
better
vnderstande
me
.
Though
it
be
but
the
testament
and
last
wyll
of
a
man
,
yet
yf
it
be
ones
authorised
and
allowed
,
noman
cutteth
it
of
,
or
addeth
any
thynge
therto
.
Ambrose
.
Here
saynt
Ambrose
noteth
,
that
the
Apostle
vseth
thys
comparison
or
similitude
,
to
th
intent
he
wold
declare
that
they
be
falsifyers
of
goddes
testament
,
whych
wheras
they
beleue
in
Christ
,
yet
mengle
with
Christ
the
law
&
whych
hope
to
be
partly
saued
by
the
law
.
For
in
very
dede
the
hole
cause
of
our
saluation
is
Christ
Iesus
,
and
no
iote
of
the
lawe
,
as
the
Apostle
saynt
Paule
doth
in
thys
epistle
very
fully
and
effectually
proue
.
Yf
mans
testament
ought
to
be
of
such
strength
,
that
we
ought
nether
take
ought
therfro
,
nor
put
ought
ther
to
:
how
much
rather
ought
gods
testament
&
wyl
to
be
such
?
But
in
gods
testament
to
Abraham
was
the
promise
of
eternal
saluacion
and
iustification
made
and
vnto
hys
sede
.
Ge.
xxij
In
thy
sede
(
sayd
god
to
Abraham
)
shall
all
the
nations
of
the
earth
be
blessed
.
He
sayth
not
in
the
sedes
as
many
,
but
in
thy
sede
,
as
of
one
,
whych
is
Christ
.
Now
than
seynge
this
wrytyng
,
this
testamente
and
couenaunte
maketh
mencion
but
of
one
heyre
in
whome
God
promysed
,
that
we
shulde
all
be
saued
and
iustifyed
:
then
we
ought
to
allowe
none
other
thynge
to
our
iustification
to
oure
blesse
and
saluation
but
only
Christ
.
Secondly
,
S.
Paule
proueth
by
the
circumstaunce
of
the
tyme
,
that
the
law
blessed
not
nor
iustifyed
mankynde
.
For
the
promyse
or
wrytyng
of
the
testament
was
proued
and
confirmed
by
god
in
the
only
heyre
Iesu
Christ
before
the
law
was
gyuen
.
For
the
law
was
gyuen
longe
after
,
that
is
to
saye
(
as
Paul
here
wytnesseth
)
aboue
foure
hundred
and
thyrty
yeares
after
.
Wherfore
yf
the
law
were
any
cause
of
our
iustification
:
then
the
people
whych
were
before
the
law
was
gyuen
,
coulde
not
be
iustifyed
,
whych
thynge
is
false
,
Ro
xiiij
as
the
Apostle
manyfestly
proueth
in
hys
epistle
to
the
Romaynes
.
For
Abraham
was
iustifyed
longe
before
the
lawe
came
,
yea
and
that
before
he
was
circumcised
.
It
is
therfore
playne
,
that
the
euerlastyng
inheritaunce
can
not
come
by
the
law
.
For
yf
it
were
by
the
lawe
,
(
as
reasoneth
saynt
Paule
)
than
it
can
not
come
by
promyse
.
But
so
it
is
,
that
god
gaue
it
vnto
Abraham
by
promyse
.
Ergo
the
heritage
of
heuen
and
saluacion
commeth
by
promyse
and
not
by
the
lawe
.
An
obiection
.
But
here
(
sayeth
he
)
ye
wol
aske
me
,
syth
the
law
is
not
the
cause
of
saluation
,
but
Christ
is
the
onely
gyuer
of
it
to
such
as
cleaue
faste
vnto
hym
by
true
fayth
,
hope
,
and
charitie
,
wherfore
then
serueth
the
lawe
,
Solution
what
good
do
it
?
Surely
much
good
my
frendes
.
The
vse
&
profyte
of
the
lawe
is
great
,
thoughe
it
be
not
cause
of
our
iustification
.
I
say
the
workes
of
the
lawe
saue
vs
not
,
but
it
is
only
the
merytes
of
Christ
that
saueth
vs
,
that
iustifieth
vs
yf
we
stycke
vnto
hym
by
ernest
&
quycke
fayth
whych
worketh
of
loue
and
not
of
compulsion
.
In
dede
a
true
and
ryght
christon
man
,
I
meane
a
person
that
is
cleane
turned
into
a
new
man
&
whych
hath
so
great
fayth
and
charitie
in
hym
,
that
for
Christes
loue
,
he
is
ready
to
do
all
thynges
,
such
as
man
nede
no
lawe
.
i.
Tim.
i.
For
the
lawe
(
as
the
Apostle
also
testifyeth
)
is
not
gyuen
vnto
the
ryghtuouse
man
but
vnto
the
vnryghtuouse
and
disobedient
,
to
the
vngodly
and
vnto
synners
,
to
vnholy
and
vncleane
,
to
murtherers
of
fathers
and
murtherers
of
mothers
,
to
mansleers
,
to
whoremongers
,
to
beastly
persons
,
to
theues
and
so
forth
.
The
lawe
than
is
rather
a
restrayner
from
euell
,
than
a
iustifyer
,
it
is
,
as
it
were
a
brydell
tyll
Christ
come
and
be
setled
in
vs
whyche
maye
cause
vs
to
worke
euen
of
loue
wythout
compulsion
of
law
.
The
lawe
(
sayth
Paule
)
was
added
bycause
of
transgression
tyll
Christ
,
whych
was
the
sede
that
was
promysed
came
.
So
the
lawe
is
not
agaynst
the
promyse
of
God
,
but
it
standeth
wyth
the
promyse
,
it
is
as
it
were
our
schole
mayster
and
leader
to
Christe
.
For
(
sayeth
saynt
Paule
)
yf
there
had
ben
any
lawe
gyuen
which
coulde
haue
gyuen
vs
lyfe
,
that
is
to
say
,
whych
coulde
haue
iustifyed
and
saued
vs
,
than
(
no
doubt
)
shulde
ryghtuousnes
haue
come
by
the
lawe
.
But
that
could
not
be
.
And
therfore
the
scripture
concluded
al
vnder
synne
to
th
ende
that
the
promyse
by
the
fayth
of
Iesus
Christ
shuld
be
gyuen
to
al
such
as
beleue
the
same
.
The
lawe
than
was
added
not
to
iustifye
,
but
to
brydell
vs
in
,
to
leade
vs
lyke
a
scholemayster
vnto
Christ
.
And
it
was
ordeined
and
gyuen
(
sayeth
Paule
)
by
angels
(
as
is
wytnessed
also
in
the
Actes
)
in
the
hande
of
a
mediatoure
,
Actu
.
vij
that
is
to
saye
,
in
the
hande
of
Moses
,
whych
went
betwene
as
a
spokesman
betwene
the
angels
and
the
people
.
The
people
coulde
not
heare
the
lawe
that
was
ordeyned
and
gyuen
of
the
angels
from
god
wythout
a
mediatour
.
Wherfore
nowe
we
haue
muche
more
nede
of
the
mediatour
Christ
whych
may
brynge
vs
the
waye
to
God
.
Here
therfore
good
people
,
ye
lerne
in
this
epistle
two
thynges
,
the
one
is
wherfore
Christ
serueth
and
the
other
wherfore
the
lawe
serueth
.
The
lawe
must
be
our
brydell
our
staye
our
scholemayster
to
directe
and
leade
vs
to
the
true
&
vnfayned
fayth
in
Christ
whych
fayth
may
make
vs
to
worke
euen
of
loue
.
But
Christ
must
be
counted
our
only
iustifyer
,
and
the
only
cause
of
our
saluacion
.
We
must
do
the
workes
of
the
lawe
not
as
compelled
by
law
,
but
as
prouoked
by
loue
whych
we
beare
fyrst
to
God
and
consequently
to
our
neyghbour
for
Christes
sake
.
This
doynge
we
shall
surely
be
iustifyed
and
sanctifyed
persons
,
and
shall
inherite
the
eternall
inheritaunce
of
God
.
To
whome
be
glorye
.
&c.
The
Gospel
on
the
.xiij.
sonday
after
Trinitie
.
The
x.
Chapter
of
Luke
.
Th
argument
.
☞
Of
the
lawyers
question
&
of
Christes
answere
.
IEsus
sayd
to
hys
disciples
.
Happye
are
the
eyes
whych
se
the
thynges
that
ye
se
.
For
I
tell
you
that
many
prophetes
and
kynges
haue
desyred
to
se
those
thynges
whych
ye
se
,
&
haue
not
sene
them
:
and
to
heare
those
thynges
whych
ye
heare
,
and
haue
not
herde
them
.
And
beholde
a
certayne
lawyer
stode
vp
and
tempted
hym
,
sayenge
:
Mayster
,
what
shall
I
do
to
inherite
eternal
lyfe
?
He
said
vnto
him
what
is
wrytten
in
the
lawe
?
How
redest
thou
?
And
he
answered
and
sayde
:
Loue
the
Lorde
thy
God
,
wyth
all
thy
hart
,
and
wyth
all
thy
soule
,
and
wyth
all
thy
strength
,
and
wyth
all
thy
mynde
:
and
thy
neyghbour
as
thy selfe
.
And
he
sayde
vnto
hym
:
Thou
hast
answered
ryght
.
This
do
,
and
thou
shalt
lyue
.
But
he
wyllynge
to
iustifye
hymselfe
,
sayd
vnto
Iesus
:
And
who
is
my
neyghboure
?
Iesus
answered
,
and
sayd
:
A
certayne
man
descended
from
Ierusalem
to
Hierico
,
and
fell
amonge
theues
,
which
robbed
hym
of
hys
rayment
and
wounded
hym
,
and
departed
,
leauynge
hym
halfe
deade
.
And
it
chaunced
,
that
there
came
downe
a
certayne
prest
that
same
waye
,
and
whan
he
sawe
hym
,
he
passed
by
.
And
lykewyse
a
Leuite
,
whan
he
wente
nye
to
the
place
,
came
and
loked
on
hym
,
and
passed
by
.
But
a
certayne
Samaritane
,
as
he
iorneyed
,
came
vnto
hym
:
and
whan
he
sawe
hym
,
he
had
compassion
on
hym
and
went
to
,
and
bounde
vp
hys
woundes
&
poured
in
oyle
and
wyne
&
set
him
on
his
owne
beast
,
and
brought
hym
to
a
common
ynne
,
&
made
prouision
for
hym
.
And
on
the
morowe
,
whan
he
departed
,
he
toke
out
two
pence
,
and
gaue
them
to
the
hoost
,
and
sayd
vnto
hym
.
Take
cure
of
hym
and
what
so
euer
thou
spendest
more
,
whan
I
come
agayne
I
wyll
recompence
the.
Whych
now
of
these
thre
thynkest
thou
,
was
neyghbour
vnto
hym
that
fel
amonge
the
theues
?
And
he
said
:
he
that
shewed
mercy
on
hym
.
Than
sayde
Iesus
vnto
hym
:
Go
,
and
do
thou
lykewyse
.
BLessed
be
the
eyen
whych
se
that
you
haue
sene
&c.
Welbeloued
audience
these
be
the
wordes
of
our
Sauiour
Christ
spoken
to
hys
disciples
in
the
x.
chapter
of
Luke
whych
be
red
in
the
churche
thys
daye
.
For
the
better
vnderstandynge
wherof
,
ye
shal
marke
,
that
Christe
a
lytle
before
the
speakynge
of
these
wordes
reioysyng
in
spirite
,
gaue
prayses
and
thankes
to
hys
father
of
heuen
,
bycause
he
had
hyd
the
mysterye
of
the
gospell
from
the
proude
Pharisees
whych
were
counted
the
wyse
and
wyttye
persones
of
the
worlde
,
and
had
disclosed
and
opened
it
to
symple
and
vnlerned
persons
,
as
to
fyshermen
,
publicanes
,
and
so
forth
,
such
as
were
hys
disciples
.
And
speakynge
these
wordes
,
he
turned
hymselfe
to
hys
disciples
apart
,
and
sayde
the
wordes
before
rehersed
.
Blessed
be
the
eyen
that
se
,
whych
you
do
se
.
For
I
tell
you
that
many
prophetes
&
kynges
wold
haue
sene
that
you
se
,
and
sawe
not
,
and
wolde
haue
herde
that
you
heare
,
&
herde
not
.
I
praye
you
what
herde
,
what
sawe
these
disciples
that
the
prophetes
and
kynges
whych
were
before
them
,
herde
not
nor
sawe
not
?
Truly
,
they
sawe
not
,
they
herd
not
Christ
as
dyd
th
appostles
.
They
busely
wayted
and
loked
for
hym
,
they
knewe
such
one
shulde
come
to
redeme
and
saue
them
from
euerlastynge
damnation
&
death
wherof
they
were
gyltie
by
the
synne
of
Adam
theyr
fyrst
father
.
But
they
coulde
not
se
hym
personally
.
For
the
tyme
was
not
yet
come
,
that
the
father
of
heuen
had
set
and
determined
to
sende
hym
.
And
amonges
other
holy
fathers
whych
loked
for
thys
redemption
,
Luce.
ij
.
we
reade
in
holy
scripture
of
one
Symeon
a
ryghtuouse
and
deuoute
man
,
whyche
had
receyued
an
answere
of
the
holy
goost
,
that
he
shulde
not
se
death
,
tyll
he
had
sene
wyth
hys
eyen
the
Christe
of
the
Lorde
,
that
is
to
saye
,
the
Messias
that
shulde
saue
and
redeme
the
worlde
,
whyche
thynge
came
to
passe
.
For
whan
Christ
our
sauiour
was
brought
to
the
temple
on
the
eyght
daye
to
be
circumcised
accordynge
to
the
custome
of
the
Iues
,
thys
Symeon
in
spyred
with
the
holy
goost
came
into
the
temple
and
takynge
the
chylde
in
hys
armes
praysed
God
and
sayd
:
Now
thou
lycencest
me
thy
seruaunt
to
depart
(
o
Lorde
)
accordyng
to
thy
word
in
peace
.
For
myne
eyen
haue
sene
thy
sauynge
stocke
,
whych
thou
hast
prepared
before
the
face
of
all
people
.
&c.
We
reade
also
of
a
certayne
wydowe
prophetisse
named
Anne
doughter
of
Phanuell
,
Luce.
ij
.
which
was
also
in
the
temple
the
same
tyme
,
and
praysed
the
Lorde
in
lyke
wyse
&
spake
of
thys
Christ
vnto
all
those
that
wayted
for
the
redemption
of
Israell
.
These
I
saye
and
suche
other
whyche
were
in
Christes
tyme
reioysed
to
se
that
they
sawe
,
and
to
heare
that
they
herde
.
But
thys
coulde
not
the
holy
prophetes
and
kynges
whyche
were
before
Christes
commynge
into
thys
world
se
,
bycause
the
tyme
was
not
yet
come
.
So
Christ
myght
very
well
call
the
disciples
blessed
bycause
they
saw
thynges
and
also
herde
doctrine
taught
them
which
were
not
sene
nor
herde
before
.
Now
whan
Christe
had
spoken
these
wordes
and
was
come
agayne
to
the
people
to
teache
and
instructe
them
hys
doctrine
beholde
,
a
certayne
scribe
which
was
a
lawyer
sterte
vp
to
take
Christ
in
a
trippe
and
to
tempte
hym
,
sayenge
:
Mayster
,
what
shall
I
do
to
inherite
euerlastynge
lyfe
?
Christ
perceyuynge
wherabout
he
went
answered
and
sayd
to
the
lawyer
.
What
is
wrytten
in
the
lawe
?
Deut.
vi
.
How
doest
thou
rede
there
?
He
sayd
:
In
the
lawe
thus
is
it
wrytten
.
Thou
shalt
loue
the
Lord
thy
God
with
thy
hole
harte
,
and
thy
hole
soule
,
and
wyth
thy
hole
myght
,
and
wyth
all
thy
mynde
,
and
thy
neyghboure
as
thy selfe
.
Than
sayd
Christ
vnto
hym
:
Thou
hast
well
answered
.
Thys
do
,
and
thou
shalt
lyue
.
As
who
shulde
saye
:
Thou
art
a
doctour
a
teacher
and
mayster
in
Israel
.
Do
the
thynge
that
thou
teachest
other
to
do
,
be
a
worker
of
the
thynge
that
thou
readest
.
For
not
the
hearers
of
the
lawe
be
iust
before
God
,
Rom.
ij
.
but
the
doers
of
the
lawe
shal
be
iustifyed
.
Thynke
not
,
for
al
my
new
and
straunge
doctrine
to
your
eares
,
Math.
v.
that
I
am
come
to
destroye
the
law
and
the
prophetes
as
many
do
thinke
of
me
.
No
no
,
I
am
not
come
to
destroye
,
but
to
fulfyll
.
Ye
scribes
and
pharisees
commonly
set
lytle
by
gods
hestes
and
commaundementes
,
all
your
busye
studye
&
labour
is
to
auaunce
&
set
vp
your
owne
lawes
,
your
owne
rytes
and
traditions
.
But
I
tel
you
,
and
take
it
for
a
warnynge
,
that
who
so
euer
breaketh
one
of
these
lytle
prety
commaundementes
of
God
(
for
so
ye
counte
them
in
comparison
of
yours
)
and
teacheth
men
to
do
as
he
doth
,
as
commonly
ye
scribes
and
pharisees
do
,
Math.
v
beleue
me
,
he
shall
haue
lest
to
do
in
heauen
.
But
that
person
whych
fyrst
doth
hymselfe
,
&
afterwarde
teacheth
other
men
these
commaundementes
of
God
,
of
whych
thou
hast
rekened
vp
the
chefest
of
all
and
that
whych
conteyneth
all
the
rest
,
doubtles
,
thys
felowe
shal
be
called
a
great
man
in
heuen
.
Now
good
people
,
ye
shall
vnderstande
,
that
the
scribes
&
pharisees
amonges
the
Iues
in
dede
taught
,
whan
they
sate
in
Moses
chaire
,
the
lawe
of
God
and
hys
commaundementes
,
but
they
added
many
gloses
,
interpretacions
,
and
additions
of
theyr
owne
heades
.
They
corrupted
gods
worde
wyth
theyr
owne
traditions
,
as
tauerners
be
wont
to
brewe
and
corrupt
the
pure
wyne
wyth
other
vnholsome
thynges
for
theyr
owne
gaynes
and
auauntage
.
And
therfore
whan
oure
sauiour
Christe
came
amonges
them
he
went
aboute
to
restore
all
agayne
to
the
ryght
sence
and
purenes
,
and
to
seuer
and
wede
out
the
fansyes
dreames
and
leuen
of
the
pharisees
wherwyth
they
had
ensoured
and
corrupted
the
swete
breade
of
lyfe
,
and
he
openly
tolde
the
people
,
that
onles
theyr
perfection
,
theyr
goodnes
and
rightuousnes
passed
the
ryghtuousnes
and
good
lyuynge
of
the
scribes
and
pharisees
,
they
shulde
neuer
come
to
the
kyngdome
of
heauen
.
Whervpon
he
went
on
,
and
taught
the
commaundementes
of
God
and
the
pure
and
ryght
vnderstandynge
of
them
as
in
hys
moost
excellente
and
swete
sermon
whyche
he
made
to
hys
disciples
on
the
mountayne
,
whych
the
holy
Euangelist
saint
Matthew
setteth
forth
vnto
vs
in
the
.
v.vi
.
and
.vij.
chapters
,
more
at
large
doth
appeare
.
Mat.
vij
A
good
tree
(
sayth
Christ
)
bringeth
forth
good
frute
.
For
not
euery
one
,
that
sayth
vnto
me
,
Lorde
Lord
,
shal
entre
in
to
the
kyngdome
of
heauen
,
but
he
that
doth
the
wyll
of
my
father
whych
is
in
heauen
.
Thou
readest
in
the
lawe
.
Thou
shalt
loue
thy
Lorde
God
wyth
all
thy
harte
,
wyth
al
thy
soule
,
wyth
al
thy
power
&
minde
.
Do
thys
sayeth
Christ
,
and
thou
shalte
lyue
eternally
in
heauen
.
Thou
mayest
not
speake
of
God
wyth
thy
mouth
or
praye
vnto
hym
wyth
thy
lyppes
,
and
thy
harte
be
farre
from
God
.
Naye
,
thou
must
loue
hym
wyth
thy
hole
harte
,
mynde
and
power
,
and
not
fayntly
.
And
thou
must
loue
thy
neyghboure
as
thy selfe
.
Who
soeuer
doth
thys
,
shall
lyue
.
And
who
soeuer
hath
not
done
thys
,
let
hym
repent
and
become
a
newe
man
.
Let
hym
aske
grace
of
God
that
he
may
be
able
through
hys
ayde
and
helpe
to
do
it
.
He
that
seketh
shall
fynde
,
he
that
asketh
shall
obtayne
,
to
hym
that
knocketh
,
it
shal
be
opened
.
There
is
nothynge
impossible
to
God
.
So
longe
as
we
be
carnall
and
vnrenewed
by
the
spirite
it
is
not
possible
for
vs
to
loue
God
wyth
harte
.
We
maye
wel
drede
hym
as
a
Lorde
&
punysher
of
synne
,
but
loue
hym
as
a
father
we
can
not
.
We
maye
well
lyke
seruauntes
feare
hym
,
but
reuerently
loue
hym
lyke
sonnes
and
doughters
,
we
cannot
.
It
is
not
possible
(
I
say
)
for
a
carnall
man
to
fulfyll
the
lawe
whych
is
spirituall
.
Rom.
vij
The
lawe
(
as
ye
haue
herde
)
requyreth
the
hart
.
We
must
loue
God
wyth
harte
,
and
not
drede
hym
for
feare
of
punyshment
,
as
bondmen
and
bondwomen
do
theyr
lorde
.
Yf
we
woll
consyder
what
God
hath
done
for
vs
,
fyrst
he
made
vs
of
nought
,
he
prouydeth
for
vs
all
thynges
necessarie
to
oure
soules
helth
,
he
hath
made
our
soules
not
as
be
the
soules
of
beastes
wythout
reason
and
whych
peryshe
&
dye
wyth
the
body
,
but
reasonable
,
but
immortall
,
he
sente
also
hys
owne
sonne
from
heauen
to
redeme
mankinde
from
the
tyranny
and
thraldome
of
the
deuel
,
and
to
teach
them
how
to
lyue
a
godly
and
an
innocent
lyfe
.
Yf
I
saye
we
woll
consyder
all
thys
,
howe
can
we
but
loue
god
euen
wyth
harte
&
do
his
swete
wyll
and
pleasure
,
onles
we
be
harder
then
the
Adamant
stones
,
onles
we
be
made
of
suche
a
churlyshe
nature
that
nothynge
can
moue
vs
.
But
the
pharisees
for
moost
parte
were
carnal
and
fleshly
persons
They
obserued
the
letter
of
the
lawe
,
they
kepte
the
outwarde
wordes
,
they
dyd
no
lechery
outwardlye
,
they
commytted
no
thefte
,
no
murther
,
no
periury
nor
suche
other
vyces
outwardlye
,
they
dyd
sacrifice
to
God
,
they
offered
vnto
him
,
they
sensed
,
they
pyped
,
they
played
,
they
prayed
after
theyr
fashion
,
but
none
of
all
thys
was
done
wyth
the
harte
.
For
inwardly
they
were
full
of
all
abhominacion
,
as
Christe
hymselfe
wytnessed
vnto
them
.
For
they
dyd
it
onely
for
feare
of
punyshment
and
not
for
any
harty
loue
that
they
had
to
God
.
They
fulfylled
the
letter
of
the
lawe
outwardly
.
But
theyr
minde
,
theyr
spirite
,
theyr
hart
was
vpon
other
thynges
,
that
is
to
wyt
,
vpon
worldly
vanities
and
pleasures
.
So
they
coulde
not
fulfyll
the
lawe
so
longe
as
they
were
in
that
case
.
For
as
Paule
full
well
declareth
,
the
lawe
is
spirituall
,
Rom.
vij
.
and
ought
to
be
done
and
executed
wyth
the
harte
,
wyth
the
spirite
,
and
mynde
,
and
not
only
outwardly
.
Yet
neuertheles
all
the
Iewes
were
not
in
thys
case
,
for
there
were
holy
and
iuste
persons
in
all
ages
,
as
appeareth
full
wel
in
the
bokes
of
holy
scripture
.
And
there
were
also
many
,
whych
had
good
intentes
,
but
they
were
so
drowned
wyth
the
blyndnes
,
supersticion
,
gloses
,
tradicions
,
interpretacions
and
dreames
of
the
pharisees
and
elders
that
they
espyed
not
the
true
honoure
and
worshyp
of
God
,
of
whyche
sorte
was
Nicodemus
,
Ioh.
iij.
whych
came
by
nyght
to
Christ
to
learne
of
hym
and
to
dispute
wyth
hym
.
But
Christ
perceyuynge
that
he
was
yet
carnall
and
that
he
obserued
but
the
letter
of
the
lawe
,
and
not
the
spirite
and
mynde
of
the
lawe
,
sayd
by
and
by
vnto
hym
:
Verely
verely
I
say
vnto
the
,
onles
thou
be
(
as
who
shulde
saye
)
new
borne
,
not
of
thy
mother
,
but
of
water
and
spirite
,
thou
canst
not
enter
into
the
kyngdome
of
god
.
That
that
is
borne
of
flesh
is
flesh
,
but
that
whych
is
borne
of
spirite
is
spirite
.
A
fleshly
man
a
naturall
man
,
a
man
vnbaptized
,
vnrenewed
with
the
spirite
can
not
smel
nor
haue
any
sauour
of
thinges
spirituall
,
he
can
not
worke
the
wyll
and
pleasure
of
God
.
He
maye
well
for
feare
satisfye
the
outward
wordes
,
but
he
shall
neuer
do
the
wyll
of
God
wyllyngly
,
hartely
,
and
with
spirite
,
as
it
is
requyred
of
God
that
he
shulde
do
.
For
as
I
haue
sayd
,
the
law
is
spirituall
and
requyreth
the
harte
.
And
surely
it
appeareth
well
that
thys
lawyer
toke
but
the
letter
of
the
lawe
&
not
the
spirite
,
by
the
question
folowyng
where
he
asketh
Christ
who
is
hys
neyghboure
.
For
yf
he
had
loued
God
hertely
he
shulde
haue
counted
euery
man
hys
neyghboure
as
Christes
similitude
byddeth
and
not
only
hys
owne
nation
as
commonly
the
Iues
dyd
.
Wherfore
my
frendes
yf
we
wol
haue
euerlastynge
lyfe
,
let
vs
do
as
Christe
here
byddeth
vs
.
Let
vs
not
be
speakers
nor
hearers
of
the
law
but
doers
,
and
not
outwarde
and
lyterall
doers
,
but
hartye
,
but
spirituall
doers
,
not
for
feare
as
bondmen
but
for
loue
as
fremen
and
sonnes
and
heyres
.
Thys
let
vs
do
and
we
shall
lyue
euerlastyngly
in
heauen
wyth
God
.
To
whome
be
all
honoure
and
imperie
for
euer
and
euer
.
Amen
.
The
Epistle
on
the
.xiiij.
sonday
after
Trinitie
.
The
.v.
chapter
to
the
Galathians
.
Th
argument
☞
The
batell
betwene
the
spirite
and
the
fleshe
,
and
the
frutes
of
them
both
.
BRethren
,
walke
in
the
spirite
,
and
fulfil
not
the
lust
of
the
flesh
.
For
the
flesh
lusteth
contrary
to
the
spirite
,
and
the
spirite
contrary
to
the
fleshe
:
These
are
contrary
one
to
another
,
so
that
ye
can
not
do
what
soeuer
ye
wolde
.
But
and
yf
ye
be
led
of
the
spirite
,
than
are
ye
not
vnder
the
lawe
.
The
dedes
of
the
fleshe
are
manyfest
,
whyche
are
these
,
aduoutrye
,
fornication
,
vnclenes
,
wantonnes
,
worshyppynge
of
ymages
,
wytchcraft
,
hatred
,
variaunce
,
zele
,
wrath
,
stryfe
,
sedicion
,
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
woman
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
man
hath
,
is
him selfe
.
Neyther
hath
man
any
thinge
so
harde
and
so
stronge
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
men
,
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
,
temperaunce
.
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
continually
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
graunt
,
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
rendred
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
clensed
?
But
where
are
those
nyne
?
There
are
not
found
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
christen
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.
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
wrytten
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
.
Corrumpunt
bonos
mores
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
excommunicate
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
gentyls
,
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
th
intent
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
frendes
)
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
christen
men
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
daungerouse
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
be
couetous
of
vayneglorye
,
prouokyng
one
another
,
nor
hauinge
enuye
one
at
an
other
.
But
yf
any
one
amonges
you
be
taken
in
any
faulte
or
offence
through
frayltie
of
nature
&
not
by
obstinate
euelnes
,
you
(
sayeth
Paule
)
whyche
be
or
ought
to
be
spirituall
,
teach
hym
&
helpe
to
amende
hym
in
all
mekenesse
,
in
al
swetnes
of
spirite
,
consyderynge
in
your selues
,
that
ye
also
may
fal
in
to
lyke
temptacion
.
As
yf
he
shulde
saye
:
Do
not
bragge
nor
vaunt
your selues
in
the
fall
of
another
body
,
but
rather
consyder
that
euen
the
same
or
lyke
erroure
maye
happen
vnto
you
.
And
therfore
saynt
Paul
sayth
in
another
place
.
i.
cor.
x.
He
that
thynketh
hymselfe
to
be
standynge
,
let
hym
take
hede
he
fall
not
.
Se
ye
beare
&
supporte
one
anothers
burthen
&
charge
,
and
so
ye
shall
accomplysh
the
lawe
of
Iesu
Christ
.
☞
Whosoeuer
loueth
hys
neyghboure
,
he
hath
fulfylled
the
lawe
,
Ro
xiij
.
as
wytnesseth
the
apostle
in
hys
epistle
to
the
Romaynes
.
Abuse
not
then
your selues
in
trustynge
in
your selues
and
thynkynge
your selues
to
be
any
thynge
.
For
surely
ye
be
nothynge
,
ye
can
do
nothynge
,
ye
are
worth
nothyng
,
yf
God
put
not
his
hande
vnto
you
.
So
then
of
your selues
ye
can
worthely
chalenge
nothynge
.
He
that
alloweth
and
praiseth
hymselfe
,
is
not
forthwith
approued
&
allowed
,
but
he
is
prayse
worthy
,
he
is
allowable
,
whom
god
prayseth
&
alloweth
.
ij
.
cor.
x.
Wherfore
let
euery
bodye
loke
on
hymselfe
and
well
consyder
hymselfe
,
and
he
shal
haue
none
occasion
to
bragge
and
glorie
wyth
hymselfe
ouer
the
frailtie
and
weaknes
of
other
persons
.
What
so
euer
it
be
,
euery
man
shall
beare
hys
owne
fardell
,
hys
owne
burthen
.
Mat.
xvi
The
sonne
of
man
shall
yelde
vnto
euery
man
accordynge
to
hys
workes
as
he
hymselfe
testifyeth
.
After
saint
Paule
had
thus
greatly
praysed
and
commended
brotherly
supportacion
or
bearyng
one
wyth
another
,
he
nowe
exhorteth
christen
men
to
be
helpynge
and
releuynge
to
all
the
bodely
necessities
of
them
that
do
teach
the
fayth
and
the
gospel
of
Iesu
Christ
.
He
sayeth
:
Do
not
erre
,
abuse
not
your
selues
,
for
god
can
neyther
be
mocked
nor
begyled
.
For
what
thynge
so
euer
a
man
soweth
,
the
same
shal
he
also
reape
and
gather
agayne
,
as
who
shulde
saye
.
All
that
whych
a
man
doth
or
soweth
in
thys
world
,
he
shall
fynde
it
and
reape
it
in
the
other
world
,
Two
feldes
whyther
it
be
good
or
euell
.
Certaynly
my
frendes
there
be
two
maner
of
feldes
whych
men
do
sowe
,
there
is
the
fylde
of
the
flesh
,
and
the
fylde
of
the
spirite
.
He
that
soweth
in
hys
flesh
,
that
is
to
saye
,
he
that
doth
the
workes
of
the
fleshe
,
whych
be
euell
workes
,
deuelysh
workes
,
vngodly
workes
,
shal
of
the
flesh
reape
corruption
and
euerlastynge
curse
and
damnation
But
he
that
soweth
in
the
spirite
shall
of
the
spirite
reape
euerlastynge
lyfe
.
Wherfore
in
the
meane
tyme
,
whyle
we
haue
space
to
sowe
,
let
vs
sowe
in
spirite
,
let
vs
sow
good
sedes
,
christen
sedes
,
charitable
sedes
,
let
vs
do
well
wythout
fayntynge
,
wythoute
beynge
wery
,
not
only
to
them
,
whych
do
good
vnto
vs
,
but
vnto
all
,
and
principally
vnto
the
good
and
faythfull
christen
men
.
And
doubte
we
not
,
but
we
shall
gather
in
,
and
reape
in
tyme
conuenient
good
and
full
haruest
in
eternall
lyfe
to
the
glorie
of
the
eternall
father
of
heauen
.
Vnto
whome
be
thankes
.
Amen
.
The
Gospel
on
the
.xv.
sonday
after
Trinitie
.
The
.vi.
Chapter
of
Matheu
.
Th
argument
☞
Christe
forbyddeth
vs
here
to
seke
carefully
for
worldly
thynges
.
IEsus
sayd
vnto
hys
disciples
.
No
man
can
serue
two
maysters
.
For
eyther
he
shall
hate
the
one
,
and
loue
the
other
,
or
els
leane
to
the
one
,
and
despyce
the
other
:
ye
can
not
serue
God
and
Mammon
.
Therfore
I
saye
vnto
you
:
be
not
careful
for
your
lyfe
what
ye
shall
eate
or
drynke
,
nor
yet
for
your
bodye
,
what
rayment
ye
shall
put
on
.
Is
not
the
lyfe
more
worth
than
meate
,
and
the
body
more
of
value
than
rayment
?
Beholde
the
foules
of
the
ayer
,
for
they
sowe
not
,
neyther
do
they
reape
,
nor
cary
into
the
barnes
:
and
youre
heauenly
father
fedeth
them
.
Are
ye
not
much
better
than
they
?
Whyche
of
you
(
by
takynge
careful
thought
)
can
adde
one
cubyte
vnto
hys
stature
?
And
why
care
ye
for
rayment
?
Consyder
the
lylyes
of
the
felde
,
howe
they
growe
.
They
laboure
not
,
neyther
do
they
spynne
And
yet
I
saye
vnto
you
,
that
euen
Salomon
in
all
hys
royaltie
was
not
arayed
lyke
one
of
these
.
Wherfore
,
yf
God
so
cloth
the
grasse
of
the
felde
(
whych
though
it
stande
to
daye
,
is
to
morow
cast
into
the
fornace
)
shall
he
not
muche
more
do
the
same
for
you
O
ye
of
lytle
fayth
?
Therfore
take
no
thought
,
sayenge
:
what
shall
we
eate
,
or
what
shal
we
drinke
:
or
wherwith
shal
we
be
clothed
?
after
al
these
thynges
do
the
gentyls
seke
.
For
your
heuenly
father
knoweth
,
that
ye
haue
nede
of
all
these
thynges
.
But
rather
seke
ye
fyrst
the
kyngdome
of
God
,
and
the
ryghtwysnes
therof
,
and
al
these
thinges
shal
be
ministred
vnto
you
.
GOod
people
yf
we
were
christen
men
and
women
wyth
hartes
and
wyth
workes
,
I
say
yf
we
dyd
beleue
sufficiently
as
we
boast
our selues
to
beleue
in
Iesu
Christ
and
in
hys
blessed
and
pure
word
,
we
shulde
wythoute
fayle
not
be
so
troubled
nor
dysmayd
nor
yet
so
pensyfe
and
so
carefull
whan
we
haue
any
mysfortune
and
necessitie
.
Iesu
Christ
our
sauiour
doth
commaunde
vs
that
we
shulde
in
no
wyse
take
thought
what
we
shuld
eate
,
or
what
we
shuld
drynke
,
or
wherwyth
we
shulde
be
clothed
.
And
that
they
be
the
carnall
men
,
the
paynyms
and
infideles
whych
take
thought
for
these
thynges
:
and
not
the
true
&
faythful
christen
men
.
He
sayeth
and
assureth
vs
in
the
Gospell
of
thys
daye
,
that
God
hys
father
and
ours
,
shall
nourysh
vs
and
arraye
vs
:
And
for
all
thys
,
as
yf
he
were
a
lyer
&
an
abuser
,
we
do
not
beleue
in
hym
nor
in
hys
wordes
.
Certes
the
infidelitie
of
the
worlde
is
greate
.
The
worlde
I
saye
is
blynde
,
whych
thynketh
to
beleue
so
well
and
so
fermely
,
and
yet
beleueth
neuer
a
deale
.
We
do
great
iniury
vnto
Iesu
Christ
in
mystrustynge
hym
.
But
it
is
to
be
noted
for
the
vnderstandynge
of
thys
text
that
our
Lord
forbyddeth
christen
men
to
take
thought
:
but
he
doth
not
forbydde
them
to
laboure
:
but
commaundeth
that
euery
body
shulde
laboure
accordyng
to
the
grace
&
might
that
god
hath
giuen
him
.
In
the
sweate
of
thy
vysage
thou
shalt
eat
thy
breade
(
sayeth
he
in
the
.iij.
chapter
of
Genesis
)
And
for
all
the
rest
let
hym
cast
all
hys
hope
in
god
.
And
as
S.
Peter
sheweth
vs
in
the
.v.
chapter
of
hys
fyrst
Epistle
,
and
the
Prophete
in
the
.liiij.
psalme
.
Cast
thy
care
vpon
the
Lorde
God
,
and
he
shall
nourysh
the.
And
saynt
Paule
sayeth
in
the
.iiij.
chapter
vnto
the
Philippians
.
Be
not
carefull
for
any
thynge
but
in
all
prayer
and
petition
wyth
thankesgyuynge
let
your
prayers
be
knowen
vnto
God
.
And
saynt
Peter
in
the
v.
chapter
of
the
aforesayd
epistle
sayeth
:
Cast
al
your
thought
in
him
which
hath
care
of
you
.
And
for
this
cause
saynt
Hierome
expounynge
thys
place
sayeth
in
thys
wyse
.
Hierom.
We
be
here
commaunded
by
Christe
,
not
to
be
careful
what
we
shulde
eate
,
for
in
the
swet
of
our
face
,
we
prepare
vnto
vs
breade
.
Laboure
ought
therfore
to
be
exercised
,
Chrysostomus
super
Mattheum
.
but
care
taken
away
.
Here
wyth
agreeth
Chrysostome
sayenge
:
Not
with
spirituall
cares
,
but
wyth
bodely
labours
,
we
muste
seke
our
fode
,
whyche
fode
abundeth
to
suche
as
laboure
for
it
by
gods
gyfte
for
a
rewarde
of
theyr
diligence
,
and
on
the
other
syde
it
is
wythdrawen
from
such
as
despyce
laboure
,
☞
by
gods
doynge
for
a
punyshment
.
But
thys
that
Christ
speaketh
here
(
sayeth
saynt
Hierome
)
is
to
be
vnderstande
,
of
the
bodely
meate
and
rayment
.
For
of
the
goostly
fode
&
rayment
we
ought
alwayes
to
be
carefull
.
Our
Lorde
for
to
rebuke
vs
the
more
of
our
lytle
fayth
byddeth
vs
beholde
the
byrdes
,
and
the
lylies
of
the
feldes
,
vnto
whom
God
prouideth
.
And
be
we
no
more
worth
then
the
byrdes
:
or
then
the
floures
of
lylies
of
the
feldes
?
He
doth
then
defende
vs
to
take
thought
for
earthly
thynges
,
to
th
ende
that
our
spirite
maye
the
better
be
lyfte
vp
vnto
the
heauenly
thynges
:
for
a
man
to
take
thought
and
care
for
the
one
and
the
other
,
it
is
vnpossible
.
Who
so
euer
hath
tasted
of
the
true
goodnesse
of
God
,
he
doth
vntaste
and
myslyke
the
flatterynge
and
vayne
goodnes
of
the
earth
.
For
none
can
serue
two
maysters
at
ones
.
He
can
not
serue
both
God
and
also
Mammon
.
Mammon
in
the
Syriake
spech
(
sayeth
S.
Hierom
)
is
called
ryches
.
Hierom.
Let
the
couetouse
person
than
heare
thys
,
that
he
can
not
both
serue
Christe
and
ryches
,
and
yet
he
sayeth
not
,
he
that
hath
ryches
but
he
that
serueth
ryches
.
For
he
that
is
the
seruaunt
of
ryches
,
kepeth
ryches
as
a
seruaunt
or
bondman
,
but
he
that
hath
shaken
of
,
the
yoke
of
bondage
or
seruitude
,
Austine
.
he
gyueth
them
as
a
lorde
.
And
saynt
Austine
sayth
:
He
that
serueth
Mammon
,
that
is
to
say
,
ryches
,
serueth
hym
which
by
the
meryte
of
hys
peruersitie
is
called
of
our
lord
the
prince
of
thys
worlde
that
is
to
saye
the
deuell
.
Wherfore
here
be
reproued
all
couetous
folkes
,
whych
do
set
and
fixe
so
much
theyr
hartes
vnto
the
worlde
:
and
so
lytle
vnto
god
.
Let
vs
then
beleue
at
the
lest
Iesu
Christ
whych
doth
not
lye
:
and
care
we
not
for
to
gather
goodes
,
but
let
vs
rather
care
for
the
kyngdome
of
God
only
and
for
hys
iustice
:
and
to
obtayne
hys
grace
and
for
the
rest
ther
shal
be
gyuen
vs
asmuche
as
we
shall
lacke
for
to
passe
soberly
thys
lyfe
wyth
pacience
.
Chrysostome
Seke
ye
than
fyrst
(
sayeth
Christ
)
the
kyngdome
of
god
and
the
iustice
therof
The
kyngdome
of
God
,
Kyngdom
of
God
.
as
holy
Chrysostome
expouneth
,
is
the
retribucion
or
rewarde
of
good
workes
,
and
the
iustice
therof
,
is
the
waye
of
godlynes
,
wherby
sayeth
he
,
we
go
to
the
kyngdome
of
God
.
Yf
than
thou
wylt
consyder
,
how
great
the
glorye
of
the
saintes
shal
be
,
it
must
nedes
folow
,
that
eyther
for
feare
of
paynes
thou
must
go
from
euell
,
or
for
desyre
of
glorie
,
thou
must
hasten
the
to
do
good
.
And
yf
(
sayeth
thys
holy
doctour
)
thou
wylte
consyder
,
what
is
the
iustice
of
God
,
I
meane
,
what
God
hateth
and
what
he
loueth
,
the
selfe
iustice
shall
shewe
vnto
the
her
wayes
which
foloweth
such
as
loue
her
.
For
we
shal
not
be
called
to
a
rekenynge
whether
we
be
ryche
or
poore
,
but
whether
we
haue
done
well
or
euel
,
which
thynge
(
sayeth
he
)
is
in
our
fre
wyll
.
Wherfore
good
people
se
ye
do
not
care
for
your
bodely
sustenaunce
,
for
our
Lorde
doth
promyse
you
,
that
it
shal
be
gyuen
vnto
you
,
you
nede
not
to
doubt
of
it
,
yf
ye
cast
from
you
thys
fleshly
&
worldly
thought
full
of
mystrust
of
the
prouision
of
God
.
Do
ye
rather
the
contrary
,
haue
no
trust
in
your selues
,
but
al
in
God
:
and
you
shal
be
truly
faythfull
and
the
chyldren
of
almyghty
God
:
and
you
shall
lacke
nothynge
in
thys
presente
tyme
nor
in
the
other
to
come
by
oure
Lorde
Iesu
Christe
vnto
whome
be
glorie
and
thankes
worlde
wythout
ende
.
Amen
.
The
Epistle
on
the
.xvi.
sonday
after
Trinitie
.
The
.iij.
chapter
to
the
Ephesians
.
Th
argument
☞
Of
the
power
,
heygth
,
bredth
,
and
depth
of
Christ
,
that
is
to
say
,
that
he
is
euery
where
,
and
potent
in
all
thynges
.
SAynt
Paule
wrote
vnto
the
Ephesians
sayeng
:
I
desyre
,
that
ye
faynt
not
because
of
my
tribulacions
that
I
suffre
for
your
sakes
:
whyche
is
youre
prayse
.
For
thys
cause
I
bowe
my
knees
to
the
father
of
our
Lorde
Iesus
Christ
,
whych
is
father
ouer
all
that
is
called
father
in
heauen
and
in
earth
,
that
he
wolde
graunt
you
accordinge
to
the
ryches
of
hys
glory
,
that
ye
may
be
strengthed
with
might
by
hys
spirite
in
the
ynner
man
,
that
Christe
maye
dwell
in
your
hartes
by
fayth
,
that
ye
beyng
roted
and
grounded
in
loue
,
myght
be
able
to
comprehende
wyth
all
sayntes
,
what
is
that
bredth
and
length
,
depth
and
heyght
:
and
to
knowe
the
excellent
loue
of
the
knowlege
of
Christ
,
that
ye
myght
be
fulfylled
wyth
all
fulnes
,
which
commeth
of
God
.
Vnto
hym
that
is
able
to
do
excedynge
aboundauntly
aboue
all
that
we
aske
or
thynke
accordynge
to
the
power
that
worketh
in
vs
,
be
prayse
in
the
congregacion
by
Iesus
Christ
,
thorowout
all
generacions
from
tyme
to
tyme
.
Amen
.
THe
charge
my
frendes
of
a
byshop
or
of
a
curate
,
is
to
teache
continually
,
and
to
praye
for
the
people
,
whych
is
commytted
vnto
hym
,
to
th
intent
that
it
wolde
please
God
to
redresse
,
conforte
,
and
assure
them
agaynst
the
temptacions
of
this
world
,
as
saynt
Paule
doth
teach
vs
,
by
all
hys
epistles
&
in
the
epistle
of
thys
daye
he
sayeth
:
I
praye
you
my
brethren
,
that
you
do
not
discomforte
your selues
for
my
tribulacions
,
whych
I
suffre
for
you
.
That
is
to
say
,
yf
you
se
that
I
do
suffre
much
harme
,
iniuries
,
and
persecutions
forbycause
that
I
do
preach
vnto
you
the
gospell
,
do
not
discourage
your selues
,
but
perseuer
in
the
fayth
of
the
same
.
Yf
the
mayster
hath
ben
euell
entreated
,
by
good
ryght
the
seruaunt
must
be
in
lyke
maner
.
Our
Lorde
Iesu
Christe
sayeth
in
the
.x.
chapter
of
S.
Mathew
.
It
suffiseth
vnto
the
disciple
for
to
be
lyke
vnto
hys
Mayster
.
For
thys
cause
to
th
ende
that
you
shuld
not
discourage
your selues
I
pray
and
requyre
humbly
the
father
of
our
Lorde
Iesu
Christ
,
the
great
father
of
housholde
of
the
heauen
and
of
the
earth
,
whych
is
the
sprynge
&
fountayne
of
all
goodnes
.
For
I
knowe
well
,
that
wythout
hym
,
you
nor
I
can
do
nothynge
.
I
praye
hym
,
that
by
the
rychesses
of
hys
glorie
and
grace
,
it
woll
please
hym
,
to
gyue
vnto
you
by
hys
spirite
,
strength
not
bodely
but
spiritually
and
inwardly
,
for
to
endure
and
to
suffer
.
And
that
it
wol
please
Iesu
Christ
,
the
glorie
of
the
father
,
the
glorie
of
the
angels
and
of
men
,
to
abyde
in
you
by
feruent
faith
in
your
hartes
,
founded
and
rooted
in
charitie
to
th
yntente
that
you
maye
knowe
and
vnderstande
the
incomprehensible
graces
whych
by
him
be
gyuen
vnto
vs
the
largenesse
and
length
of
the
same
,
for
the
earth
is
full
of
the
mercy
of
the
Loroe
God
(
sayeth
the
prophete
Dauid
)
and
the
hyghnesse
and
depthnesse
:
Psalm.
xxxij
.
for
they
do
perse
the
heauens
and
the
hylles
.
He
whych
is
descended
is
he
which
hath
ascended
aboue
al
the
heauens
sayeth
saint
Paul
.
Eph.
liij
To
th
intent
also
that
ye
shall
know
the
great
charitie
of
Iesu
Christ
toward
vs
(
the
whych
knowlege
is
more
to
be
estemed
than
all
the
science
of
the
worlde
)
and
that
you
shulde
be
replenyshed
in
all
aboundaunce
wyth
the
graces
of
God
.
In
thys
epistle
saynt
Paule
declareth
in
short
conclusions
the
perfection
of
the
christen
lyfe
,
vnto
the
whych
we
ought
to
breath
and
to
sygh
.
He
doth
not
praye
that
god
shulde
gyue
them
much
temporall
goodes
for
to
lyue
at
theyr
ease
,
but
he
desyreth
and
prayeth
,
that
they
maye
haue
strength
for
to
endure
and
to
beare
with
him
the
crosse
of
Iesu
Christ
For
all
the
lyfe
of
a
christen
man
is
to
endure
.
In
the
conclusion
of
the
epistle
,
wyth
profounde
harte
and
wyth
great
spirite
he
yeldeth
graces
&
louynge
thankes
vnto
God
,
sayenge
:
Vnto
him
whych
is
able
for
to
gyue
vs
more
than
we
can
demaunde
or
thynke
,
accordynge
vnto
the
myght
the
whych
puissantly
&
strongly
worketh
and
laboureth
in
vs
,
vnto
hym
be
yelden
all
glorie
by
all
the
church
,
by
the
meanes
of
hys
sonne
Iesu
Christ
.
For
euen
as
by
him
al
grace
is
gyuen
vs
from
the
father
,
so
it
must
nedes
be
that
by
hym
,
whych
is
the
begynnynge
and
the
ende
,
all
glorie
be
vnto
hym
rendered
.
Then
my
brethren
,
let
vs
not
discourage
our selues
of
the
worde
of
God
,
of
the
doctrine
of
the
gospell
,
for
any
tribulation
or
worldly
vexacion
that
may
happen
vnto
any
of
them
by
which
it
shal
haue
pleased
God
that
they
shuld
bear
it
:
yf
it
be
hys
pleasure
to
make
them
to
beare
hys
crosse
:
&
vnto
them
whych
shall
beare
it
,
but
so
much
the
more
let
vs
be
founded
stedfast
and
ferme
,
&
rooted
in
fayth
,
hope
,
and
charitie
,
and
we
shall
knowe
the
incomprehensible
graces
of
God
.
And
he
that
surmounteth
all
myght
,
shall
delyuer
vs
from
al
euell
,
and
shall
leade
vs
vnto
hys
glorye
,
vnto
hys
heauenvly
kyngdome
,
where
in
eternall
ioye
we
shall
yelde
perpetuall
graces
and
prayses
vnto
the
father
of
heuen
by
our
Lorde
Iesu
Christ
.
To
whome
.
&c.
The
Gospel
on
the
.xvi.
sonday
after
Trinitie
.
The
.vij.
Chapter
of
Luke
.
Th
argument
.
☞
Christ
rayseth
a
deade
man
to
lyfe
agayne
.
IEsus
wente
into
a
cytie
whyche
is
called
Naim
,
and
many
of
hys
disciples
went
wyth
hym
,
and
much
people
.
Whan
he
came
nye
to
the
gate
of
the
cytie
:
beholde
,
there
was
a
deade
man
caryed
out
,
whych
was
the
only
sonne
of
hys
mother
,
and
she
was
a
wedowe
,
and
much
people
of
the
cytie
was
wyth
her
.
And
whan
the
Lorde
sawe
her
,
he
had
compassion
on
her
,
and
said
vnto
her
:
wepe
not
.
And
he
came
nye
,
and
touched
the
coffyn
:
and
they
that
bare
hym
stode
styll
.
And
be
said
:
Yonge
man
,
I
say
vnto
the
,
aryse
.
And
he
that
was
deade
,
sat
vp
,
and
began
to
speake
.
And
he
delyuered
hym
to
hys
mother
.
And
there
came
a
feare
on
them
all
.
And
they
gaue
the
glorie
vnto
God
,
sayenge
:
A
greate
prophete
is
rysen
vp
amonge
vs
,
and
god
hath
vysited
his
people
.
THe
thynge
(
good
people
)
whych
is
moost
agreable
vnto
god
,
and
that
whyche
he
demaundeth
&
requyreth
of
vs
principally
,
is
to
beleue
hys
word
,
as
saynt
Paule
saythin
the
.xi.
chapter
of
hys
epistle
to
the
Hebrues
.
It
is
impossible
to
please
God
with
out
fayth
.
For
thys
cause
all
the
myracles
whyche
were
at
any
tyme
done
,
aswel
by
Iesu
Christ
in
erth
as
by
hym
in
hys
members
,
it
hath
not
ben
for
to
attribute
the
honoure
vnto
hys
members
,
or
that
hys
members
hath
done
myracles
,
but
for
to
approue
the
worde
of
God
,
and
for
to
manyfest
hys
glorie
and
myght
,
to
th
intent
that
he
shulde
be
honoured
and
reuerenced
of
euery
body
,
and
in
euery
place
,
as
the
prophete
sayeth
:
Lorde
god
all
the
earth
doth
worship
the.
For
thys
cause
oure
Lorde
hath
raysed
vp
from
death
to
lyfe
the
wedowes
sonne
,
of
the
whych
is
made
mention
in
the
gospel
of
thys
day
.
He
hath
here
raised
one
from
bodely
death
:
for
to
make
vs
to
beleue
,
that
he
hath
the
power
also
for
to
rayse
vs
agayne
from
spirituall
death
.
And
also
he
shall
rayse
vs
vp
agayne
bodely
at
the
day
of
dome
:
As
he
said
vnto
Martha
:
I
am
the
resurrection
and
lyfe
,
who
so
beleueth
in
me
,
he
shall
not
dye
eternally
.
Ioh.
xi
All
they
therfore
whych
do
not
lyue
accordynge
vnto
the
spirite
,
whych
folowe
the
olde
lyfe
of
Adam
,
whyche
accomplish
the
desyres
,
concupiscences
,
and
workes
of
the
flesh
(
of
the
whych
was
spoken
in
the
epistle
of
the
last
sondaye
)
they
be
deade
spiritually
.
For
who
that
hath
not
the
holy
goost
,
he
hath
no
lyfe
,
he
doth
not
belonge
vnto
Iesu
Christ
whych
is
the
lyfe
.
Yf
any
hath
not
the
spirite
of
Christ
,
he
is
not
Christes
.
Ro.
viij
.
He
is
borne
and
conducted
of
euell
spirites
to
the
pytte
of
hell
:
Yf
Iesu
Christ
do
not
come
quyckely
for
to
touche
hym
wyth
hys
hande
,
the
whyche
sygnifyeth
hys
great
puissaunce
and
myght
conioyned
wyth
hys
worde
.
Yf
he
do
not
speake
and
touch
lyuely
the
harte
,
it
is
impossible
,
that
the
sayd
creatures
shulde
haue
power
to
ryse
agayne
,
or
that
they
shulde
euer
chaunge
from
the
death
of
the
soule
vnto
newnes
of
lyfe
and
state
of
grace
.
For
surely
so
longe
as
we
be
in
deadly
synne
and
vnder
the
thraldome
and
subiection
of
the
fende
,
so
longe
we
be
as
deade
persons
.
S.
Ambrose
And
therfore
sayeth
saynt
Ambrose
.
We
lye
deade
in
secrete
,
whan
eyther
the
fyre
of
vnreasonable
lust
brenneth
vs
,
or
the
colde
humoure
drowneth
and
as
it
were
wyth
a
certayne
slouthfulnesse
of
the
bodye
the
sharpenesse
of
the
mynde
is
accombred
and
ouerwhelmed
,
in
which
case
we
can
not
ryse
out
of
our
drousye
slomber
but
by
Christe
.
And
yf
sayeth
thys
holy
doctour
saynt
Ambrose
,
An
allegorie
it
be
an
heuye
&
greuouse
synne
whych
thou
thy selfe
arte
not
able
to
wash
awaye
wyth
the
teares
of
thy
penaunce
and
repentaunce
,
let
thy
mother
the
holy
church
wepe
for
the.
Let
the
people
also
be
assistente
vnto
her
.
And
fortwyth
thou
shalt
ryse
agayne
oute
of
the
coffyn
or
beere
and
shalte
begynne
to
speake
wyth
an
other
lyfe
,
and
all
that
heare
it
shall
feare
&
shal
be
corrected
by
th
exemple
of
one
.
They
shal
also
prayse
God
,
Bede
whych
hath
gyuen
vs
so
great
remedies
to
eschue
death
.
And
here
sayeth
Bede
is
the
errour
of
the
heretiques
called
Nouatians
confounded
,
whych
whyle
they
go
about
to
destroye
the
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
commaunde
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
concorde
:
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
than
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
.
Than
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
christen
people
Iesu
Christ
doth
commende
vnto
vs
syngularly
loue
and
charitie
towarde
al
men
,
whan
we
se
that
so
familiarly
he
haunted
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
reconcile
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
man
of
the
dropsie
.
Which
as
holy
doctours
do
expoune
is
truely
the
fygure
of
all
humane
nature
,
The
spirituall
dropsye
whych
was
spiritually
ful
of
the
dropsye
,
and
ful
of
waters
of
concupiscence
:
wherby
it
peryshed
and
drewe
vnto
eternall
death
.
Moreouer
in
thys
gospell
Christ
doth
aduertise
vs
of
these
couetouse
and
proude
scribes
and
pharisees
whych
by
theyr
ambition
at
the
feastes
and
banckettes
dyd
take
the
fyrst
and
moost
honourable
places
.
For
the
whych
cause
Iesu
Christ
doth
correcte
them
,
and
instructeth
them
,
and
vs
also
,
wyllynge
vs
whan
we
shal
be
called
vnto
mariages
and
feastes
,
that
we
do
not
syt
in
the
hyghest
places
but
in
the
lowest
.
The
whych
maye
be
vnto
vs
very
well
a
moral
doctrine
as
to
the
exterior
worke
,
as
the
holy
doctours
of
the
church
do
full
well
declare
it
,
&
in
especiall
the
great
clerke
Basilius
declareth
it
on
thys
wyse
.
To
take
the
lowest
place
at
feastes
accordynge
to
the
Lordes
commaundement
is
conuenient
,
but
agayne
contenciously
to
runne
into
it
,
is
a
thynge
reprouable
as
a
disturbaunce
of
ordre
and
occasion
of
hurly burly
.
And
surely
sayeth
thys
clerke
yf
contencion
be
moued
who
shuld
syt
lowest
amonges
you
,
ye
shall
diffre
nothynge
from
those
that
stryue
to
syt
hyghest
,
for
al
is
one
mater
.
Wherfore
lyke
as
our
lorde
sayeth
here
,
it
is
expedient
for
hym
that
maketh
a
feast
to
appoynt
the
order
of
syttynge
.
So
shal
one
of
vs
in
pacience
susteyne
eche
other
honestly
,
and
doynge
al
thynges
in
order
and
not
after
the
fansye
of
some
we
shall
neyther
seme
to
conterfayte
humilitie
by
ouermuche
gaynsaynge
but
rather
by
humilitie
we
shall
obtayne
pacience
.
For
surely
it
is
a
greater
token
of
pryde
,
by
ouermuch
repugnauncie
&
refusing
not
to
syt
in
such
place
as
the
feastmaker
thynketh
mete
for
vs
,
and
contenciously
to
occupie
the
lowest
rowme
,
than
it
is
to
syt
in
the
hyghest
place
whan
we
be
commaunded
so
to
do
.
Thys
sayenge
therfore
of
Christ
morally
is
thus
to
be
taken
.
Yet
for
all
that
spiritually
,
it
maye
be
well
vnderstanded
as
Bede
&
other
expositours
also
do
godly
applie
it
of
the
mariage
of
the
sonne
of
God
wyth
humayne
nature
:
whych
is
the
vnion
and
the
mariage
of
hym
and
all
faythfull
soules
.
Math.
xxij
.
Of
the
which
it
is
wrytten
in
an
other
place
.
That
many
be
called
but
fewe
elected
.
The
whych
sentence
of
God
ought
to
astonny
vs
,
&
we
ought
diligently
to
consider
what
they
be
which
be
chosen
,
in
desyrynge
to
be
of
theyr
company
.
Truly
Iesu
Christe
hymselfe
doth
shewe
vs
,
sayenge
:
That
whosoeuer
doth
humble
hymselfe
in
makynge
hymselfe
seruaunt
vnto
all
and
doynge
the
workes
of
charitie
to
hys
brethren
for
the
honoure
of
hym
,
he
shal
be
elected
or
chosen
and
exalted
.
And
on
the
contrary
who
soeuer
shall
exalte
hymselfe
in
wyllynge
by
pryde
to
haue
maystershyp
and
lordshyp
ouer
al
,
and
vncharitably
neglectynge
and
despysynge
hys
euen
christen
and
poore
brethren
he
shal
be
humbled
put
downe
,
and
cast
backe
from
the
mariage
,
for
God
resysteth
proude
men
,
and
gyueth
grace
vnto
the
humble
.
Wherfore
my
frendes
let
vs
at
al
tymes
do
good
workes
,
and
mercy
vnto
all
.
Let
vs
not
be
ambitious
of
worldly
honoure
.
Let
vs
humble
our selues
vnder
the
myghty
hande
of
God
,
&
after
thys
lyfe
we
shal
be
by
hym
exalted
whan
it
shal
be
hys
pleasure
and
godly
wyll
into
eternal
glorye
wyth
the
company
of
all
those
that
be
happy
for
to
prayse
hym
&
blesse
hym
wythout
ende
.
The
Epistle
on
the
.xviij.
sonday
after
Trinitie
.
The
.i.
Epistle
to
the
Corin.
the
.i.
Chap.
Th
argument
☞
A
gratulacion
or
thankesgyuynge
for
the
true
knowlege
of
godlynes
.
BRethren
,
I
thanke
my
God
alwayes
on
your
behalfe
:
for
the
grace
of
god
,
which
is
gyuen
you
by
Iesus
Christ
,
that
in
al
thynges
ye
are
made
rych
by
hym
,
in
al
vtteraunce
,
and
in
al
knowlege
,
by
the
whych
thynges
the
testimony
of
Iesus
Christ
was
confermed
in
you
,
so
that
ye
are
behynde
in
no
gyft
waytynge
for
the
appearynge
of
our
Lorde
Iesus
Christ
,
whych
shall
also
strength
you
vnto
the
ende
that
ye
maye
be
blamelesse
in
the
daye
of
the
commynge
of
our
Lorde
Iesus
Christ
.
SAynt
Paul
good
christen
people
in
the
epistle
of
thys
present
sondaye
doth
teache
vs
,
that
he
whych
hath
the
grace
of
God
in
hys
harte
,
whan
he
seeth
the
poore
synners
leaue
theyr
euell
lyfe
,
and
that
they
conuerte
them
vnto
God
in
grace
,
is
excedyngly
ioyfull
,
and
continually
yeldeth
graces
and
thankes
vnto
God
.
For
it
is
wrytten
in
the
.xiij.
chapter
of
hys
fyrst
epistle
vnto
the
Corinthians
.
Charitie
doth
not
reioyce
at
iniquitie
,
that
is
to
saye
,
of
the
estate
of
sinners
but
is
in
heuynesse
,
pytie
,
and
compassion
But
it
reioyceth
of
truth
,
whych
is
whan
they
leaue
theyr
synnes
and
the
vanitie
of
thys
worlde
,
&
that
they
conuerte
them
vnto
God
whych
is
all
veritie
.
And
also
ioye
is
made
in
heauen
amonges
the
angels
of
God
,
as
it
is
wrytten
in
the
.xv.
chapter
of
S.
Luke
.
It
is
ioye
before
the
angels
of
God
for
a
synner
that
doth
penaunce
.
Also
saynt
Paule
here
yeldeth
graces
and
thankes
vnto
God
for
the
Corinthians
:
knowynge
that
it
was
not
by
any
workes
that
they
had
done
,
that
they
were
conuerted
,
but
by
the
only
mercy
of
God
not
deserued
on
theyr
behalfe
.
And
thus
it
is
of
vs
.
In
oure
conuertynge
by
true
fayth
vnto
Iesu
Christ
we
be
made
ryche
in
hym
in
all
thynges
,
in
all
wordes
,
and
in
al
sciences
,
that
is
to
saye
,
in
the
doctrine
of
the
gospell
,
by
the
whyche
is
confermed
vnto
vs
,
the
wytnes
of
our
saluacion
:
knowyng
certaynly
,
that
the
myght
of
god
is
in
the
Gospell
for
to
saue
all
them
whych
shal
beleue
in
it
.
But
before
that
we
be
worthy
to
haue
suche
,
and
so
great
rychesses
,
we
muste
renounce
and
vtterly
forsake
the
vayne
confidence
and
trust
in
the
rychesses
and
delytes
of
thys
worlde
.
For
Iesu
Christ
hymselfe
sayeth
vnto
vs
,
math.
vi
that
we
can
not
serue
God
,
and
also
the
rychesses
of
thys
worlde
.
Moreouer
in
an
other
place
he
sayeth
,
that
yf
we
do
not
renounce
in
our
mynde
and
affection
all
the
goodes
that
we
do
possesse
we
can
not
be
hys
disciples
.
Let
vs
than
hold
vs
by
fayth
in
oure
conuersion
to
God
:
the
whyche
fayth
,
foloweth
so
many
gyftes
and
graces
of
God
that
there
lacketh
nothynge
for
saluation
.
And
we
shall
abyde
in
all
suertie
and
in
peace
of
conscience
,
the
commynge
of
Iesu
Christ
,
whych
shal
be
particulerly
at
the
daye
of
our
death
and
departynge
from
thys
worlde
,
and
generally
at
the
daye
of
dome
,
at
the
whyche
tyme
he
shall
come
and
gyue
vnto
vs
hys
great
&
inestimable
rychesses
,
the
which
we
do
nowe
tarye
for
by
fayth
and
hope
,
that
is
the
eternal
glorye
of
hys
heauen
.
Into
the
whych
that
we
maye
all
come
by
the
graces
and
merytes
of
our
Lorde
Iesu
Christ
.
&c.
The
gospell
on
the
.xviij.
sonday
after
Trinitie
.
The
.xxij.
Chapter
of
Matheu
.
Th
argument
.
☞
The
pharisees
question
to
Christ
,
and
again
Christes
question
to
the
pharisees
.
THe
pharisees
went
vnto
Iesus
,
and
one
of
them
whyche
was
a
doctour
of
the
lawe
of
Moses
,
asked
hym
a
question
,
temptynge
hym
,
and
sayeng
Mayster
whych
is
the
great
commaundement
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
commaundement
And
the
seconde
is
lyke
vnto
it
.
Thou
shalte
loue
thyne
neyghbour
as
thy selfe
.
In
these
two
commaundementes
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
sonne
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
audience
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
th
intent
as
Ihon
Chrysostome
sayeth
they
myghte
ouercome
hym
by
multitude
,
Chrysostome
whome
they
coulde
not
conuince
wyth
reasons
.
And
so
sayeth
he
they
confessed
themselues
to
be
naked
of
the
trouth
whych
armed
themselues
with
multitude
.
They
come
than
all
together
.
And
one
amonge
them
a
doctour
of
the
lawe
speakynge
for
all
the
reste
(
to
th
intent
yf
that
one
ouercame
they
myght
al
seme
to
haue
the
vpperhande
)
in
temptynge
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
counsell
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
saluation
.
For
it
was
not
ynough
for
to
beleue
that
he
was
a
man
commen
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
confesseth
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
man
.
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
man
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
man
,
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
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
men
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
&
euen
trouth
it selfe
the
whych
wylleth
that
we
speake
trouth
one
to
an
other
for
we
be
all
members
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
brethren
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
:
sonne
,
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
brethren
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
often
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
apparaunce
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
th
apostle
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
.
Sonne
haue
hope
,
be
of
good
chere
thy
synnes
be
forgyuen
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
without
fayth
,
but
by
the
fayth
&
confidence
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
,
&
principally
for
to
pardon
our
synnes
,
which
is
the
moost
daungerous
syckenesse
that
can
be
to
mankynde
,
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
God
,
they
sayde
in
theyr
hartes
,
that
he
blasphemed
in
forgyuinge
and
pardonynge
the
synnes
vnto
the
palsye
man
.
And
it
maye
be
that
they
had
red
that
whych
god
had
sayd
in
the
.xliij.
chapter
of
Esay
:
It
is
I
,
it
is
I
my selfe
that
pardone
the
synnes
bycause
of
me
.
Then
God
dyd
shewe
hymselfe
true
God
,
in
rebukinge
them
of
theyr
euell
thoughtes
,
and
seynge
theyr
hertes
(
the
whych
apperteyneth
vnto
God
onely
,
of
whome
is
sayd
.
It
is
thou
Lorde
God
whych
sercheth
the
hartes
and
the
raynes
.
And
yet
more
outwardly
he
shewed
hymselfe
.
For
visibly
and
by
hys
only
worde
he
healed
the
sycke
man
,
&
dyd
gyue
him
sodenly
bodely
strength
,
and
wythout
beynge
in
any
maner
weake
of
hys
syckenesse
,
he
commaunded
hym
to
beare
awaye
hys
bedde
and
to
go
vnto
hys
house
,
shewyng
that
it
was
he
of
whom
it
is
sayd
.
He
hath
sayd
and
they
were
done
.
Thys
poore
paralitique
is
the
fygure
of
all
synners
,
the
whych
be
vnable
as
of
themselues
to
do
any
good
,
&
they
be
borne
in
theyr
beddes
,
that
is
to
saye
in
the
fleshe
of
theyr
concupiscences
.
But
whan
they
haue
fayth
vnto
the
worde
of
God
whych
apprehendeth
gods
promyse
wyth
an
ernest
repentaunce
of
theyr
former
lyfe
and
a
study
of
a
newe
lyfe
they
receyue
full
helth
:
and
where
as
before
they
were
subiectes
vnto
theyr
fleshe
and
fleshly
desyres
,
they
be
now
maysters
,
and
holde
them
subiectes
,
and
fynally
they
go
by
the
grace
of
God
and
the
vertue
of
hys
worde
beynge
conducted
and
fortifyed
by
the
same
in
newnes
of
lyfe
walkinge
in
the
preceptes
and
ordinaunces
of
god
,
they
go
I
say
vnto
theyr
house
whych
is
the
moost
blessed
and
ioyful
kyngdome
of
heauen
.
And
the
people
whan
they
saw
thys
myracle
had
feare
and
greate
reuerence
vnto
God
:
and
espyenge
hys
great
benefytes
to
mankinde
gaue
to
hym
glorie
,
knowynge
that
the
men
coulde
not
do
such
workes
whych
be
aboue
nature
,
yf
God
do
it
not
by
them
:
and
in
thys
doynge
,
they
glorified
Iesu
Christe
whych
is
true
God
and
true
man
,
and
whych
vndoubtedly
is
the
iustice
,
the
glorie
,
and
perfection
of
all
men
,
whych
not
trustynge
in
themselues
as
dyd
the
proude
pharisee
whome
the
Gospell
maketh
mencion
of
but
wyth
sorowfull
harte
&
due
penaunce
accordynge
to
th
exemple
of
the
publicane
lamentynge
theyr
synnes
haue
stedfast
fayth
and
confidence
in
hym
beynge
in
full
mynde
and
a
redynes
not
only
to
be
hearers
of
the
lawe
and
Gospell
but
also
to
be
doers
and
workers
of
the
same
as
Christe
hath
appoynted
vs
to
do
.
God
graunt
vs
that
grace
To
whome
be
all
glorie
imperie
and
peace
in
infinita
seculorum
secula
.
Amen
.
The
Epistle
on
the
.xx.
sonday
after
Trinitie
.
The.
v.
chapter
to
the
Ephesians
.
Th
argument
.
☞
An
exhortacion
to
vertuouse
lyuynge
.
BRethren
,
take
hede
therfore
howe
ye
walke
circumspectly
:
not
as
vnwyse
,
but
as
wyse
men
:
auoydynge
occasion
,
bycause
the
dayes
are
euell
.
Wherfore
,
be
ye
not
vnwyse
,
but
vnderstand
what
the
wyll
of
the
Lorde
is
,
and
be
not
dronke
wyth
wyth
wyne
wherin
is
excesse
:
but
be
fylled
wyth
the
spirite
,
speakynge
vnto
your selues
in
psalmes
and
in
hymnes
,
and
spiritual
songes
,
syngynge
and
makynge
melodie
to
the
Lorde
in
your
hartes
,
gyuynge
thankes
alwayes
for
all
thynges
vnto
God
the
father
,
in
the
name
of
our
lord
Iesus
Christ
submyttynge
your selues
one
to
another
in
the
feare
of
God
.
MY
good
brethren
and
systers
the
wyse
man
sayeth
in
hys
prouerbes
that
ther
is
a
waye
the
whych
semeth
vnto
men
to
be
strayght
and
good
,
but
it
leadeth
vnto
eternall
death
.
Certes
thys
is
the
way
of
the
worldly
people
,
whych
lyue
accordynge
to
the
desyres
of
the
fleshe
,
not
remembrynge
,
how
they
shall
descende
in
a
minute
of
an
houre
vnto
hell
.
Therfore
in
our
epistle
whych
thys
day
is
redde
in
the
church
The
apostle
doth
exhorte
vs
that
we
wol
walke
prudently
and
wysely
as
becommeth
christen
men
in
the
meane
tyme
,
whyle
we
shal
be
in
thys
worlde
&
vale
of
mysery
:
not
as
the
foolysh
folke
that
shall
perysh
but
as
the
wyse
folke
replenyshed
with
the
true
and
heauenly
sapience
,
we
be
here
exhorted
to
good
workes
.
followyng
the
steppes
so
nere
as
God
shall
gyue
vs
grace
of
oure
Sauioure
Iesu
Christe
,
sekynge
by
all
meanes
we
possible
can
occasion
and
oportunitie
to
do
well
,
as
workes
of
fayth
workes
of
mercy
and
pytie
towardes
our
euen
christen
.
☞
And
in
thus
doynge
vndoubtedly
we
shall
redeme
or
bye
agayne
the
tyme
whych
we
haue
yll
bestowed
.
And
certainly
we
shuld
be
moued
vnto
this
namely
forbycause
that
the
dayes
be
euel
,
not
in
themselues
,
but
for
the
synnes
that
be
commytted
in
them
.
For
the
deuell
doth
all
he
can
to
turne
vs
from
the
good
waye
:
whych
be
the
commaundementes
of
God
and
the
obseruation
&
executyng
of
hys
holy
worde
vnto
the
whych
we
must
dyrecte
our
hole
lyfe
yf
we
wyll
be
saued
and
not
perysh
eternally
.
Let
vs
not
than
good
people
be
as
brute
and
vnreasonable
beastes
,
imprudent
,
recheles
,
vncircumspecte
&
without
vnderstandynge
:
but
let
vs
vnderstande
what
the
good
wyll
of
our
Lorde
Iesu
Christe
is
,
the
whyche
wylleth
that
we
shulde
be
saued
all
.
And
for
that
cause
he
hath
suffred
death
,
vnto
the
whyche
we
muste
be
confourmable
in
dyenge
to
our
synnes
lustes
&
concupiscences
,
to
th
ende
that
we
be
sober
and
chaste
,
&
replynyshed
wyth
the
holy
goost
,
the
whyche
shall
cause
vs
to
saye
in
our selues
praysynges
and
spirituall
songes
vnto
God
:
and
that
wyth
a
pure
and
a
clene
harte
and
not
alonly
with
outwarde
voyces
&
open
deuotions
,
the
whych
be
often
full
of
hypocrisye
and
pryde
:
and
for
that
cause
displeasaunt
vnto
God
.
And
our
Lorde
sayeth
in
the
Gospell
of
saynt
Mathew
,
Mat.
xv
where
he
speaketh
of
the
pharisees
which
dyd
all
that
they
dyd
ether
by
hypocrisie
or
by
couetousnes
.
Thys
people
(
sayeth
he
)
doth
honoure
me
wyth
theyr
mouth
,
but
theyr
herte
is
farre
from
me
,
shewynge
herby
vnto
vs
that
aboue
all
thynges
he
wold
haue
and
requyre
of
vs
the
good
desyre
of
the
herte
whych
is
true
prayse
and
prayer
.
And
thus
we
shall
yelde
graces
and
louynge
thankes
alwayes
vnto
God
for
all
thynges
in
our
Lorde
Iesu
Christ
aswell
for
aduesitie
and
tribulation
,
as
for
prosperitie
&
welth
.
For
we
shall
sauour
of
god
in
al
goodnesse
:
in
such
wyse
that
al
thynges
that
it
shal
please
hym
to
sende
vs
,
we
shall
beleue
it
to
be
ryght
good
ordeyned
vnto
hys
glorie
and
honour
,
and
vnto
the
saluation
of
our
soules
.
And
yet
we
ought
to
do
all
thys
in
the
name
of
Iesu
Christ
,
that
is
for
to
saye
,
that
all
the
goodnes
that
we
shall
do
,
we
do
knowlege
that
it
is
he
whych
doth
it
in
vs
,
and
we
ought
to
gyue
hym
the
honoure
and
the
glorie
.
For
it
is
in
hym
only
that
the
father
hath
taken
pleasure
.
And
also
we
shall
suffre
all
thynges
ioyously
for
the
loue
of
hym
whych
hath
suffred
so
much
for
vs
.
And
in
hys
feare
and
charitie
we
must
be
subiectes
the
one
to
the
other
,
for
he
hymselfe
that
was
mayster
and
Lord
by
charitie
was
made
minister
&
seruaunt
vnto
all
.
God
gyue
vs
then
grace
good
people
to
accomplyshe
in
al
thynges
his
wyl
.
To
whom
be
gyuen
al
prayse
glory
and
thankes
for
euer
and
euer
.
Amen
.
The
Gospel
on
the
.xx.
sonday
after
Trinitie
.
The
.xxij.
Chapter
of
Matthewe
.
Th
argument
☞
The
kyngdome
of
heuen
is
resembled
to
the
wedding
of
a
kinges
sonne
.
&c.
IEsus
saide
vnto
his
disciples
.
The
kyngdome
of
heuen
is
lyke
vnto
a
man
that
was
a
kyng
,
which
made
a
mariage
for
his
sonne
and
sent
forth
his
seruauntes
,
to
cal
them
that
were
byd
to
the
weddyng
and
they
wolde
not
come
.
Agayne
,
he
sente
forthe
other
seruauntes
sayeng
.
Tell
them
which
are
bydden
:
beholde
,
I
haue
prepared
my
dyner
:
myne
oxen
and
my
fatlynges
are
kylled
,
&
althynges
are
ready
come
vnto
the
mariage
.
But
they
made
lyght
of
it
,
and
went
theyr
wayes
:
one
to
his
ferme
place
,
another
to
his
marchandise
,
and
the
remnaunt
toke
his
seruauntes
,
and
intreted
them
shamefully
and
slew
them
.
But
when
the
king
hard
therof
,
he
was
wroth
and
sent
forth
his
men
of
warre
and
destroied
those
murtherers
,
and
brent
vp
their
citie
.
Then
sayd
he
to
his
seruauntes
:
the
mariage
in
dede
is
prepared
.
But
they
which
were
bydden
,
were
not
worthy
.
Go
ye
therfore
out
into
the
hye
wayes
:
and
as
many
as
ye
find
byd
them
to
the
mariage
.
And
the
seruauntes
went
out
into
the
hye
waies
,
and
gathered
together
all
,
as
many
as
they
coulde
fynde
,
both
good
and
bad
,
and
the
weddyng
was
furnyshed
with
gestes
.
Then
the
kynge
came
in
to
se
the
gestes
,
and
whan
he
spied
there
a
man
,
which
had
not
on
a
wedding
garmente
,
he
sayde
vnto
him
,
frend
howe
cameste
thou
in
hyther
not
hauynge
a
wedding
garmente
?
And
he
was
euen
spechlesse
.
Then
sayd
the
kynge
to
the
ministers
:
take
&
bind
him
hand
&
fote
,
&
cast
him
into
vtter
darkenes
there
shall
be
wepynge
and
gnashing
of
teth
.
For
many
be
called
but
fewe
are
chosen
.
THe
mooste
soueraygne
goodnesse
of
god
(
good
christen
people
)
hathe
bene
so
greate
and
large
towardes
vs
sely
poore
synners
that
when
we
all
worshiped
ydoles
,
seruing
the
deuell
of
hell
and
for
our
rewarde
and
stipende
descendinge
with
him
vnto
eternall
deathe
and
perdition
,
it
yet
hathe
pleased
him
of
his
clemencye
for
to
haue
pitie
and
mercy
on
vs
.
And
thervpon
he
vouchesaued
to
sende
none
other
but
euen
his
own
sonne
into
this
worlde
for
to
take
our
fleshe
vpon
him
and
to
be
made
man
for
to
be
the
spouse
(
as
saynte
Gregorie
saythe
)
of
our
nature
then
beyng
so
vyle
and
vnhappye
.
S.
Gregorye
.
This
hathe
bene
for
to
take
vpon
him
all
our
synnes
and
myseryes
:
and
for
to
gyue
and
distribute
vnto
vs
all
hys
graces
and
richesses
.
And
this
as
holy
doctours
expounde
is
the
weddinges
wherof
oure
gospel
speaketh
,
whyche
be
truly
weddinges
:
of
the
whyche
the
bodely
and
worldly
weddinges
is
but
a
figure
.
☞
For
as
we
saye
,
who
weddethe
the
woman
,
weddethe
the
debtes
,
and
is
bounde
for
to
paye
them
:
in
like
maner
our
most
mercyfull
Sauiour
Iesu
Christe
in
weddinge
oure
soules
is
becommyn
debtour
and
payer
of
al
our
synnes
,
and
debtes
.
And
also
al
the
goodes
of
the
husbonde
be
commyn
vnto
the
wyfe
,
therfore
he
hathe
made
vs
possessours
&
heritours
with
hym
of
all
hys
goodes
and
his
realme
,
in
whyche
shal
be
truly
solemnised
the
weddinges
,
&
ther
shal
be
made
the
greate
euerlastinge
banket
whych
he
shall
make
vnto
al
them
that
shal
haue
bene
in
thys
world
perseuerantly
conioyned
and
vnied
vnto
hym
by
faith
.
Vnto
the
whych
weddinges
the
Iues
were
called
&
inuited
whyche
haue
dispised
them
,
and
wolde
not
comme
thyther
,
but
haue
vilanously
slayne
the
prophetes
,
and
also
Iesu
Christe
himselfe
,
and
some
of
hys
apostles
and
dysciples
that
did
call
them
vnto
the
euerlastinge
feaste
.
And
therfore
god
hath
sente
hys
men
of
warre
that
is
to
saye
,
as
sainct
Hierom
and
other
expositours
do
expounde
thys
place
,
the
romaines
,
Vaspasian
and
Titus
,
the
whyche
haue
put
the
Iewes
to
death
that
were
such
murderers
&
homicides
and
haue
put
their
citie
in
ruyne
and
destruction
.
And
when
the
Iewes
shewed
them selues
thus
vnworthy
of
the
grace
of
god
whych
was
thus
frely
offred
and
presented
vnto
them
:
the
apostles
&
disciples
by
the
commaundemente
of
god
wente
to
preache
vnto
the
Gentilles
whych
as
then
were
idolaters
,
and
out
of
the
wayes
of
god
,
and
did
assemble
a
church
,
the
whych
is
called
catholike
,
a
church
of
fayth
and
of
christendome
.
And
by
the
visitation
that
thys
kynge
maketh
for
to
se
them
that
be
sette
:
is
figurid
vnto
vs
the
examination
whych
God
shall
make
of
all
them
that
be
in
his
churche
,
which
shall
do
rigorous
iustice
vpon
al
them
that
shall
be
found
wythoute
the
weddynge
garmente
:
that
is
to
wytte
wythout
fayth
workinge
by
charitie
or
(
as
S
Gregorie
expouneth
)
wythout
charitie
.
What
the
doctours
call
the
wedding
garmente
Gregorye
.
Hierom
Chrysostome
.
He
therfore
(
sayeth
this
holy
doctour
)
entreth
to
the
mariages
or
weddynges
wythout
the
weddynge
garmente
which
in
the
church
hath
faith
but
hath
not
charitie
.
Or
after
the
mynde
of
saynt
Hierome
the
weddyng
garment
be
our
Lordes
commaundementes
and
the
workes
whych
a
man
is
bound
to
do
by
the
lawe
and
gospel
and
whych
make
the
garment
of
a
newe
man
which
garmente
at
the
daye
of
iudgemente
he
that
shal
be
founde
vnder
a
christen
mans
name
not
to
haue
,
is
forthwyth
taken
awey
.
And
the
kynge
sayeth
vnto
him
.
Frend
how
comest
thou
hither
or
what
makeste
thou
here
not
hauing
the
weddyng
wede
?
He
calleth
him
frend
forasmoch
as
he
was
bydde
to
the
mariages
as
he
had
bene
a
frende
by
fayth
.
But
he
reproueth
hym
of
foly
bycause
wyth
his
fylthy
garmente
he
hath
defiled
the
clennes
of
the
mariage
.
For
those
that
oure
Lorde
God
almyghty
the
father
of
heuen
doth
call
vnto
this
most
noble
and
blessed
wedding
he
woll
haue
them
come
not
wyth
fete
(
sayeth
Chrisostome
)
but
wyth
fayth
&
maners
.
This
weddynge
garment
then
they
the
lacke
I
meane
they
that
haue
not
the
liuely
faith
which
by
charitie
worketh
the
wyl
plesure
and
commaundementes
of
oure
Lord
,
albeit
in
outward
apparaunce
they
haue
done
many
goodly
workes
&
also
myracles
:
yet
for
all
that
they
shal
be
gyuen
vnto
the
mynisters
and
hangmen
of
hell
,
for
to
be
sent
vnto
the
tormentes
eternall
,
hauinge
their
fete
and
handes
bounde
,
that
is
to
saye
,
that
they
shall
neuer
desire
nor
do
any
thynge
that
shal
be
pleasaunt
vnto
God
.
And
for
the
ende
and
conclusion
of
our
gospel
bycause
(
as
saynt
Hierom
sayth
)
not
the
begynnyng
but
the
ende
is
to
be
sought
,
S.
Hieron
therfore
oure
sauyoure
Iesu
Christ
saith
that
many
be
called
,
For
assuredly
all
they
that
haue
herde
the
apostles
and
disciples
(
whose
wordes
haue
bene
herde
ouer
all
the
earthe
)
be
called
but
yet
fewe
be
chosen
and
elected
,
The
whyche
sentence
oughte
to
be
a
wonderfull
cause
of
humilite
before
god
:
and
specially
a
cause
for
vs
to
despise
all
the
thynges
that
be
in
thys
worlde
for
to
wynne
Iesu
christe
.
Therfore
the
apostle
in
the
.iij.
chapter
of
his
epistle
vnto
the
Colossians
doth
exhort
vs
sayenge
:
Arraye
you
as
chosen
of
God
holy
and
beloued
from
the
entrayles
of
mercy
,
benignite
,
humilite
,
mekenesse
,
and
patience
.
Supporte
the
one
the
other
,
and
pardone
and
forgyue
one
an
other
amonge
your selues
,
if
any
hath
quarell
to
other
.
So
as
god
hathe
pardonyd
,
so
pardone
you
.
And
aboue
all
thynges
haue
charite
whych
is
the
bonde
of
perfection
.
If
we
do
thus
we
shall
at
laste
comme
vnto
his
bankete
of
the
weddinges
of
the
sonne
of
God
and
his
spouse
,
and
we
shall
haue
the
weddinge
garment
where
shal
be
nothinge
reproched
vnto
vs
:
but
we
shal
be
in
the
nombre
of
the
chosen
people
,
&
shall
haue
the
pleasures
of
the
kingdome
of
heuen
.
Vnto
the
glory
of
the
father
and
of
the
sonne
&
of
the
holy
ghost
whych
conueyth
all
them
that
doth
good
vnto
thys
glorious
weddinge
,
wherunto
he
bryng
vs
al.
Qui
viuit
et
regnat
in
infinita
secula
.
Amen
.
The
Epistle
on
the
.xxj.
sondaye
after
Trinitie
.
The
.vj.
chapter
to
the
Ephesians
.
Th
argument
.
☞
Sayncte
Paule
doth
here
describe
vnto
vs
the
armour
of
the
christian
souldioure
.
MY
brethren
,
be
stronge
thorow
the
Lorde
and
thorowe
the
power
of
hys
myghte
.
Put
on
al
the
armour
of
God
,
that
ye
maye
stande
agaynst
the
assautes
of
the
deuil
.
For
we
wrestle
not
against
bloude
and
flesh
,
but
agaynst
rule
,
agaynst
power
,
agaynst
worldly
rulers
,
euen
gouerners
of
the
darkenes
of
thys
worlde
,
againste
spiritual
craftynesse
in
heauenly
thynges
.
Wherfore
take
vnto
you
the
whole
armoure
of
God
,
that
ye
maye
be
hable
to
resiste
in
the
euell
daye
,
and
stande
perfecte
in
all
thynges
.
Stande
therfore
,
and
youre
loynes
gyrde
wyth
the
trouth
,
hauyng
on
the
breste
plate
of
ryghteousnes
,
and
hauynge
shoes
on
your
fete
,
that
ye
maye
be
prepared
for
the
Gospell
of
peace
.
Aboue
all
,
take
to
you
the
shild
of
fayth
,
wherwith
ye
may
quenche
all
the
fyrye
dartes
of
the
wycked
.
And
take
the
helmet
of
saluation
,
and
the
sword
of
the
spirite
,
whych
is
the
worde
of
God
.
MY
brethren
and
frendes
ye
shal
marke
&
consydre
that
our
enemye
the
deuel
doth
warre
contynually
agaynst
vs
,
and
sercheth
by
all
wyles
and
meanes
possible
to
bryng
vs
to
confusyon
and
death
,
and
that
we
maye
be
vnable
to
resiste
hys
assaultes
and
powers
:
The
apostle
doth
therefore
teache
vs
what
thyng
we
haue
to
do
in
such
and
so
greate
peryls
:
that
is
,
that
we
shuld
comfort
and
lyfte
vp
our selues
in
God
and
in
hys
moste
comfortable
myght
and
power
.
Ps.
xxiij
For
as
it
is
sayed
in
the
.xxiij.
psalme
:
The
Lorde
God
is
strong
and
mightye
:
The
Lorde
god
is
mighty
in
battel
.
Certes
my
frendes
it
is
our
Lord
Iesus
Christe
that
the
prophete
here
speaketh
of
which
by
hys
moste
triumphante
and
gloriouse
death
and
passion
hath
bene
mighty
in
surmountyng
our
enemye
,
I
meane
,
oure
mortall
enemye
the
Deuyll
.
Then
in
thys
bytter
conflycte
and
battell
that
we
haue
agaynste
both
hym
,
the
worlde
,
and
the
fleshe
,
let
vs
take
good
corage
and
harte
vnto
vs
:
not
in
trustyng
so
moch
vnto
our
own
power
and
strength
,
but
in
the
strenght
and
puysaunce
of
Iesus
Christe
whyche
shall
fight
for
vs
,
and
whych
shall
not
leaue
vs
that
be
his
membres
:
but
in
hym
and
by
hym
we
shal
be
made
myghty
to
resiste
&
valiauntly
to
withstande
all
temptacions
,
yea
and
all
the
maliciouse
powers
of
any
princes
&
myghty
men
that
gouerne
the
darkenes
of
this
worlde
whych
wolde
inforce
vs
to
vngodlynes
or
for
vngodlynes
wolde
persecute
and
afflycte
vs
.
Let
vs
then
take
the
armour
&
herneys
of
god
wherwith
we
maye
make
resistence
and
stande
stedfast
agaynst
the
strenghtes
assaultes
and
embushementes
of
the
deuyl
.
For
if
we
be
knyghtes
of
Iesu
Christ
certeynly
we
must
entre
in
to
battayl
wyth
hym
,
for
there
shal
be
none
crowned
,
☜
but
they
that
shall
haue
fought
worthylye
.
The
armour
of
a
christen
souldiour
.
And
what
is
the
armoure
of
god
?
Certes
it
is
thys
.
Firste
we
muste
haue
agaynst
all
corrupt
lustes
and
concupiscences
our
loynes
or
raynes
gyrthed
with
trueth
.
Agaynst
synne
,
the
brene
plate
of
iustice
and
innocencye
.
For
shoes
,
we
must
haue
pure
affection
,
whych
is
the
preparacion
for
to
walke
in
the
gospell
of
peace
.
And
in
all
thinges
,
we
muste
take
faythe
for
oure
shelde
:
by
whych
we
maye
put
out
the
vehement
temptacions
of
the
deuell
,
wherewyth
he
doth
assayle
vs
as
wyth
dartes
inflamed
,
the
whyche
shal
by
no
meanes
annoye
vs
,
if
we
haue
stedfast
faith
in
Iesu
Christ
and
in
his
holy
worde
.
For
helmet
,
we
must
haue
hope
of
saluation
.
And
thus
armed
yet
muste
we
haue
the
sworde
of
the
spirite
,
that
is
the
worde
of
god
,
by
the
whyche
sworde
all
the
puissances
and
force
of
the
euyl
spirite
shal
be
cut
.
And
furthermore
we
muste
neuer
leue
these
armours
as
longe
as
we
be
in
thys
worlde
:
for
we
shall
alweyes
haue
batayle
.
But
by
these
armours
we
shall
vanquyshe
in
Iesu
Christe
,
and
by
Iesu
Christ
:
and
not
by
oure
owne
strength
,
vnto
hym
then
be
perpetuall
glorye
togyther
wyth
the
father
and
holy
ghost
,
in
infinita
seculorum
secula
.
Amen
.
The
gospel
on
the
.xxi.
sonday
after
Trinitie
sonday
.
The
.iiij.
chap.
of
Iohn
.
Th
argument
.
☞
Iesus
healeth
the
rulers
sonne
.
THere
was
a
certen
ruler
,
whose
sonne
was
sicke
at
Capernaum
.
As
sone
as
the
same
herd
that
Iesus
was
come
out
of
Iewry
into
Galile
,
he
went
vnto
hym
and
besought
hym
,
that
he
wolde
come
downe
and
heale
his
sonne
.
For
he
was
euen
at
the
poynt
of
death
.
Then
sayde
Iesus
vnto
hym
:
except
ye
se
sygnes
and
wondres
ye
wyl
not
beleue
.
The
ruler
sayeth
vnto
hym
:
Syr
,
come
downe
or
euer
that
my
sonne
dye
.
Iesus
saieth
vnto
hym
:
Go
thy
waye
,
thy
sonne
lyueth
.
The
man
beleued
the
worde
that
Iesus
had
spoken
vnto
him
.
And
he
went
hys
waye
.
And
as
he
was
nowe
goinge
downe
the
seruauntes
met
hym
and
tolde
hym
saying
:
thy
sonne
lyueth
.
Then
enquired
he
of
them
the
hour
when
he
beganne
to
amend
.
And
they
sayde
vnto
him
:
Yester
daye
at
the
seuenth
houre
the
feuer
left
hym
.
So
the
father
knewe
that
it
was
the
same
hour
in
the
which
Iesus
sayde
vnto
him
:
Thy
sonne
lyueth
.
And
he
beleued
and
al
hys
housholde
.
IN
this
gospell
(
good
christen
audience
)
our
Lord
Iesus
Christ
doth
rebuke
hym
whych
desired
the
health
of
his
sonne
,
forbicause
that
he
did
not
beleue
sufficiently
,
that
is
to
saye
,
that
he
had
not
hope
in
him
as
he
ought
to
haue
.
And
did
reproche
him
that
if
they
se
not
tokens
,
they
wolde
not
beleue
.
But
ye
wol
say
,
Why
he
that
desired
Christ
to
heale
his
son
dyd
not
beleue
?
Sainte
Austine
To
thys
doubte
thus
aunswereth
S.
Austine
.
Aske
not
me
but
aske
Christe
what
he
thoughte
of
this
man
.
For
it
foloweth
in
the
text
that
Iesus
sayd
vnto
hym
.
Onles
ye
se
sygnes
and
wonders
ye
wyll
not
beleue
.
So
(
saith
S.
Austine
)
he
reproueth
him
bicause
he
was
colde
in
fayth
or
at
leste
way
neither
hot
nor
colde
forasmoche
as
he
thought
our
Sauiour
Christ
could
not
help
hys
sonne
except
he
wente
home
wyth
hym
,
where
as
in
verye
dede
Christ
was
able
by
the
only
word
and
commaundement
of
hys
mouth
to
heal
hym
namely
sith
with
hys
wil
he
created
and
made
al
thynges
of
nought
wherfore
by
thys
he
rebuked
all
them
that
do
demaunde
outward
signes
.
For
he
wil
not
giue
vs
any
signes
,
but
only
the
token
of
his
death
and
resurrection
,
as
only
sufficient
for
oure
temporall
consolation
and
eternal
saluation
,
knowinge
(
as
saith
saynte
Paule
)
that
our
olde
man
(
that
is
our
sinnes
and
concupiscences
)
is
crucified
and
deade
wyth
hym
:
to
the
ende
that
we
serue
no
more
to
sinne
,
but
that
we
shuld
walke
in
newnes
of
lyffe
as
risen
agayne
wyth
hym
.
Thys
is
the
token
that
is
giuen
vnto
vs
for
our
saluation
And
albeit
that
he
of
whom
we
speake
,
had
not
such
fayth
vnto
Iesu
Christ
as
he
ought
to
haue
had
(
for
he
demaunded
hys
bodyly
presence
as
neadefull
for
to
helpe
hys
sonne
)
yet
for
all
that
by
hys
inestimable
goodnes
,
he
shewed
hymselfe
vnto
hym
suche
as
he
was
,
that
is
to
saye
,
God
,
whyche
is
not
absent
from
any
place
,
hauyng
might
by
hys
only
word
to
heale
all
maladyes
and
infirmities
as
well
spirituall
as
corporal
,
and
sayd
vnto
hym
:
Go
thy
waye
,
thy
sonne
lyueth
and
he
beleued
hys
word
.
And
in
goyng
,
dyd
mete
wyth
hys
seruauntes
the
whych
gaue
hym
witnesse
of
the
lyfe
and
health
of
hys
sonne
.
And
whan
he
had
demaunded
of
them
the
houre
of
the
health
of
hys
sonne
,
and
that
he
knewe
that
at
the
selfe
houre
that
Iesu
Christ
had
spoken
the
worde
he
was
healed
,
he
beleued
the
more
,
and
hys
fayth
was
augmented
,
and
he
dydde
not
only
beleue
,
but
also
all
hys
housholde
.
Degreis
in
fayth
after
.
S.
Bede
.
Wherfore
my
frendes
,
the
excellent
clerke
Bede
noteth
here
in
thys
place
that
in
fayth
ther
be
degrees
lyke
as
in
other
vertues
whych
haue
initium
incrementum
et
perfectionem
,
that
is
to
saye
,
a
begynnynge
,
an
increase
,
and
a
perfection
.
The
faythe
then
of
thys
man
had
begynnynge
,
when
he
asked
hys
sonnes
health
:
increase
,
when
he
beleued
Christes
wordes
,
saynge
,
thy
sonne
lyueth
:
perfection
,
when
hys
seruauntes
brought
hym
tydynges
that
hys
sonne
was
hole
in
dede
&
aboute
what
tyme
he
recouered
.
O
howe
the
worde
of
god
is
myghty
and
of
greate
power
,
the
whych
destroyeth
thus
al
syknesses
,
principally
infidelite
,
whych
is
the
greuoust
syknes
that
maye
be
:
for
yt
is
cause
of
death
not
only
bodely
but
eternall
.
Let
vs
then
haue
fayth
and
stedfast
hope
in
our
Lord
Iesu
Christ
,
whych
seeth
all
and
knoweth
all
and
whyche
is
in
all
places
.
And
wyth
one
onlye
worde
shall
he
gyue
vs
lyfe
both
bodely
and
gostly
,
vnto
the
glory
of
the
celestiall
father
whych
healeth
all
and
wyll
heale
all
that
be
sycke
by
him
.
Qui
uiuit
et
regnat
.
&c.
Amen
.
Th
epistle
on
the
.xxij.
Sondaye
after
Trinitie
sonday
.
The
first
chap.
to
the
Philippyans
.
Th
argument
☞
Paule
wishethe
that
the
grace
of
god
&
charitie
myght
increase
in
vs
.
BRethren
,
we
trust
in
our
Lord
Iesu
Christ
,
that
he
whych
hath
begonne
a
good
worke
in
you
,
shall
performe
it
vntyll
the
daye
of
Iesus
Christ
,
as
it
becommethe
me
so
to
iudge
of
you
all
,
because
I
haue
you
in
my
harte
:
forasmoche
as
ye
al
are
companyons
of
grace
with
me
,
euen
in
my
bondes
,
and
in
the
defendinge
and
stablyshynge
of
the
gospell
.
For
god
is
my
record
,
how
gretly
I
long
after
you
all
from
the
very
hert
rote
in
Iesus
Christ
.
And
this
I
pray
,
that
your
loue
maye
increace
yet
more
and
more
in
knowledge
and
in
all
vnderstandinge
,
that
ye
maye
accepte
the
thyngs
that
are
most
excellent
,
that
ye
maye
be
pure
,
and
suche
,
as
hurte
no
mans
concsiens
vntyll
the
daye
of
Christe
:
beyng
fylled
with
the
frute
of
ryghtousnes
,
which
frute
cometh
by
Iesus
Christ
vnto
the
glory
and
prayse
of
god
.
THe
apostle
saynt
Paule
good
people
doth
here
teach
vs
that
we
must
abyde
and
wayte
for
from
God
the
perfection
and
accomplyshyng
of
all
good
workes
begonne
,
sayeng
:
that
it
apperteyneth
vnto
hym
to
make
an
ende
of
the
woorke
that
he
hath
begonne
,
the
whych
is
without
doute
the
worke
of
fayth
whych
worketh
by
charytie
.
For
Iesu
Christe
sayeth
in
the
.vj.
chapter
of
saynt
Ihon
:
Ioh.
xj
.
Yt
is
the
worke
of
God
(
sayeth
oure
Lorde
)
that
ye
beleue
in
hym
that
he
hath
sente
.
And
also
Iesu
Christe
is
called
auctor
of
fayth
.
Also
it
apperteyneth
vnto
God
for
to
gyue
vs
perseuerance
and
contynuaunce
in
the
same
fayth
vnto
the
daye
of
Iesu
Christe
,
as
it
is
written
in
the
.xxxvi.
psalme
.
The
afflictions
of
man
shal
be
redressed
in
welth
by
god
,
wherby
we
maye
lightly
vnderstand
that
man
as
of
hymselfe
cannot
do
any
good
:
and
that
all
they
whych
vaunte
them
of
theyr
power
,
do
erre
and
blaspheme
agaynste
God
,
when
they
attribute
vnto
themselfes
that
whych
apperteyneth
vnto
God
,
whose
power
it
is
when
we
do
any
good
.
The
daye
of
Iesu
Christe
is
the
daye
of
the
death
of
euery
body
:
The
day
of
Iesus
Christe
.
and
to
speke
generally
,
it
is
domes
daye
at
the
whych
daye
he
shall
yelde
vnto
euery
one
accordyng
vnto
hys
fayth
,
or
infidelitie
,
that
they
shal
haue
folowed
:
vnto
the
faythfull
,
lyfe
eternall
,
and
vnto
the
vnfaythfull
,
the
deathe
eternall
.
And
the
apostle
might
iustly
thynke
of
the
Philippians
that
god
wold
do
vnto
them
this
grace
for
to
make
them
to
perseuer
vnto
th
ende
,
for
the
charite
that
he
had
vnto
them
,
the
which
beleue
lightly
al
thinges
that
is
to
the
honour
,
&
forbycause
also
that
themselues
did
reioyce
,
when
they
had
vnderstande
that
in
prysonmente
at
Rome
he
defended
hym
after
suche
a
sorte
that
it
was
vnto
the
confirmation
of
the
gospell
,
and
the
greate
ioye
of
the
same
.
And
therfore
he
prayed
them
that
thys
charytie
towarde
god
,
and
loue
vnto
hys
worde
might
abounde
and
increase
alwayes
more
&
more
,
in
the
knowlege
of
god
,
and
in
all
spirituall
sense
for
to
discerne
and
approue
the
meruelouse
thynges
,
and
for
to
be
pure
and
clene
,
and
without
offending
and
rebuke
at
the
day
of
our
lorde
Iesu
Christ
,
both
particuler
&
vniuersal
,
al
replenished
with
the
frute
of
iustice
which
is
the
iustice
of
faith
by
our
lord
Iesu
christ
vnto
the
glory
of
the
eternal
father
.
In
this
saint
Paule
giueth
vs
to
vnderstand
how
that
al
begynning
&
the
endes
of
good
workes
ought
to
be
attributed
vnto
God
.
And
the
charytie
whych
one
ought
to
haue
to
another
when
one
heareth
or
vnderstandeth
that
the
worde
of
God
doth
growe
,
it
augmenteth
and
confirmeth
,
whych
is
the
doctrine
of
the
Gospell
,
for
in
the
same
is
the
true
science
and
knowlege
of
god
,
and
the
wit
of
the
holy
ghost
:
wherby
one
maye
proue
and
assaye
the
better
thinges
whych
be
the
welthes
spirituall
and
heuenly
.
The
whyche
graunt
vs
the
heuenly
father
by
our
lorde
Iesu
Christ
.
Amen
.
The
gospel
on
the
.xxii.
Sonday
.
the
xviij
.
chapter
of
Mathewe
.
Th
argument
.
☞
The
parable
of
the
kinge
that
forgaue
hys
seruaunte
whiche
was
founde
in
arerages
vnto
hym
vpon
his
accomptes
.
IEsus
put
forth
a
similitude
vnto
hys
discyples
,
sayeng
,
the
kyngdome
of
heuen
ys
lykened
vnto
a
certeyn
man
that
was
a
kynge
,
whych
wolde
take
accomptes
of
hys
seruauntes
.
And
when
he
had
begonne
to
reken
,
one
was
brought
vnto
hym
whych
ought
him
ten
thousand
talentes
,
but
forasmoche
as
he
was
not
able
to
paye
,
hys
lorde
commaunded
hym
to
be
solde
,
and
his
wyfe
and
hys
chyldren
,
and
all
that
he
had
,
and
paymente
to
be
made
.
The
seruaunt
fell
downe
and
besought
him
sayeng
.
Syr
haue
pacience
with
me
,
and
I
wyll
paye
the
all
.
Then
had
the
lorde
pytie
on
that
seruaunte
,
and
lowsede
him
and
forgaue
him
the
det
.
So
the
same
seruaunt
went
oute
,
and
founde
one
of
hys
felowes
,
whyche
ought
him
an
hundreth
pence
,
and
he
layde
handes
on
hym
,
and
toke
him
by
the
throte
,
sayeng
:
paye
that
thou
owest
.
And
hys
felow
fell
downe
and
besought
him
sayenge
:
haue
pacience
wyth
me
,
and
I
wyl
paye
the
al.
And
he
wold
not
,
but
went
and
cast
him
into
preson
,
tyl
he
shuld
paye
the
det
.
So
when
his
felowes
saw
what
was
done
,
they
were
very
sory
,
and
came
and
tolde
vnto
their
Lorde
all
that
had
happened
.
Then
his
Lord
called
hym
and
sayd
vnto
him
:
O
thou
vngracious
seruaunt
,
I
forgaue
the
al
that
dette
whan
thou
desyredst
me
:
shuldest
not
thou
also
haue
had
compassion
on
thy
felow
euen
as
I
had
pytie
on
the
?
And
his
lord
was
wrothe
and
delyuered
him
to
the
●aylers
tyll
he
shuld
paye
al
that
was
due
vnto
him
.
And
his
Lord
was
wrooth
,
and
delyuered
him
to
the
iaylers
,
tyl
he
shuld
paye
all
that
was
due
vnto
hym
.
So
lykewyse
shall
my
heauenly
father
do
also
vnto
you
if
ye
from
youre
hartes
forgyue
not
euerye
one
hys
brother
theyr
trespasses
.
In
the
parable
declared
in
the
gospell
of
this
daye
good
people
is
shewed
vnto
vs
howe
god
shall
make
hys
iudgement
of
synners
that
shall
not
haue
asked
him
mercy
,
Agayn
al
those
whych
shal
knowledge
themselues
synners
before
hym
and
shall
demaunde
mercy
and
grace
of
hym
he
shall
pardone
them
of
al
their
synnes
,
if
so
be
they
do
remytte
and
pardone
also
wyth
good
harte
and
in
charyte
for
the
loue
of
hym
the
synnes
&
offences
that
theyr
neyghbours
haue
commytted
agaynste
them
.
For
it
is
the
rule
to
obteyne
pardone
of
god
for
to
forgyue
.
As
it
is
wrytten
in
the
prayer
that
oure
lorde
Iesu
Christe
hath
gyuen
vs
for
to
pray
vnto
his
father
and
ours
,
when
we
saye
,
Mat.
vj.
Et
dimitte
nobis
debita
nostra
sicut
et
nos
dimittimus
debitoribus
nostris
,
that
is
to
say
Forgyue
vs
our
trespssaes
as
we
forgyue
them
that
trespasse
agaynst
vs
.
And
after
our
lord
sayth
,
if
you
pardon
men
theyr
synnes
,
your
father
also
that
is
in
heuen
shall
pardone
you
your
faultes
.
And
if
we
do
not
pardon
nor
forgyue
othr
men
,
nomore
woll
your
father
pardon
nor
remytte
you
of
your
synnes
.
Alas
my
frendes
howe
many
be
there
nowe
a
dayes
whych
thynke
lytle
on
these
wordes
,
as
if
they
were
vayne
and
of
none
effect
.
And
yet
for
al
that
,
they
be
so
true
that
it
is
a
iudgement
gyuen
from
the
mouth
of
god
,
which
is
al
trouth
.
Ther
be
many
which
oftentymes
do
saye
thys
most
holy
prayer
without
hauinge
any
will
to
forgyue
the
offences
commytted
against
them
,
the
whych
suerly
were
better
not
to
praye
so
agaynst
themselues
.
This
is
well
shewed
vnto
vs
by
the
parable
of
the
kingdome
of
heuen
in
thys
present
gospell
,
of
the
seruaunt
whych
ought
ten
thousande
talentes
vnto
his
kinge
.
And
when
he
had
not
wherewyth
he
myght
paye
it
,
the
kinge
commaunded
,
that
he
and
hys
wife
and
hys
chyldren
and
al
his
goodes
shulde
be
solde
,
to
th
entente
that
he
myght
be
payed
of
that
that
was
due
vnto
him
.
The
seruaunt
seyng
thys
kneled
down
and
prayed
the
king
that
he
wold
take
patience
and
tary
and
he
wolde
paye
him
all
.
The
lorde
that
was
pitiful
and
mercifull
had
mercy
on
hym
,
and
sente
him
awaye
and
forgaue
hym
the
dette
.
But
the
seruaunte
departinge
from
hys
lorde
,
was
not
pitifull
nor
merciful
as
was
hys
lord
.
For
in
meting
an
other
that
was
seruaunt
with
him
which
ought
him
only
an
hundreth
pens
,
he
toke
him
and
strayned
him
by
the
throte
and
misintreatinge
him
sayd
,
paye
me
that
,
that
thou
owest
me
.
And
the
pore
seruant
knelyd
before
the
first
seruant
,
&
prayed
him
to
haue
pacience
&
to
tarye
and
he
wolde
paye
hym
all
.
But
he
wolde
not
heare
hym
,
but
forthwith
sente
him
to
prison
,
vnto
the
tyme
that
he
had
payed
him
.
but
what
did
the
lorde
when
he
herde
these
newes
?
He
keste
in
his
teth
the
mercy
whiche
he
had
vsed
towardes
him
,
when
he
prayed
hym
,
and
on
the
other
syde
the
cruelty
whiche
he
had
vsed
agaynst
his
felowe
seruaunt
.
And
therupon
he
dyd
gyue
him
to
the
kepars
of
the
prison
,
vntyl
he
had
payed
al
his
dutye
.
And
this
parable
our
lorde
declareth
himselfe
.
This
kynge
,
is
god
the
father
almyghty
.
This
fyrste
dettour
:
is
a
great
synner
to
god
.
This
seconde
dettour
is
a
lytle
synner
to
man
.
And
what
may
the
offence
be
vnto
man
,
but
only
a
lytle
offence
to
the
regarde
of
that
whiche
is
to
god
?
And
that
that
is
to
god
what
may
it
be
but
a
ryght
greate
offence
?
For
as
the
auncient
douctour
of
the
churche
Iohn
Chrysostom
sayeth
,
Chrysostome
there
is
as
greate
difference
betwene
the
synnes
whiche
be
done
to
men
and
the
synnes
whiche
be
committed
agaynste
god
,
as
there
is
difference
betwene
ten
thousande
talentes
of
golde
&
an
hundreth
pense
.
But
God
is
so
meke
and
so
mercyfull
,
that
if
alonly
one
do
praye
hym
,
he
forgiueth
all
synne
and
offence
howe
greate
so
euer
it
be
,
yf
that
in
folowyng
of
hys
meakenesse
and
mercyfulnesse
we
pardone
one
lytle
offence
agaynste
vs
vnto
our
brother
.
But
yf
any
of
vs
do
not
pardon
,
God
shal
aske
of
hym
the
greate
debte
,
quousque
pro
infinito
.
and
he
shal
be
in
paynes
vntyll
he
shall
haue
payed
it
out
,
whyche
worde
(
vntyll
)
is
taken
of
holy
doctours
,
pro
infinito
.
And
thys
is
the
meanynge
&
sense
of
thys
texte
sayeth
Remigius
the
auncient
doctour
,
semper
soluet
,
sed
nunquam
persoluet
,
Remigius
.
et
semper
poenam
luet
,
that
is
to
saye
,
he
shall
euer
paye
but
neuer
paye
it
out
,
and
he
shall
euermore
suffre
payne
.
Then
my
brethren
and
frendes
,
though
that
it
be
so
that
all
the
offences
agaynst
vs
in
the
world
be
nothynge
in
regarde
of
one
only
offence
agaynst
God
:
let
vs
then
pardone
them
lightly
not
alonlye
by
mouth
and
outwardly
,
but
wyth
good
wyll
,
and
in
our
hartes
inwardly
.
And
yf
we
thus
do
,
assuredly
God
shall
pardone
vs
them
that
be
so
greate
(
for
who
is
it
that
hath
not
offended
hym
many
tymes
)
and
we
shal
be
fynally
made
the
chyldren
of
God
and
followers
of
hys
swetenesse
,
meakenes
,
and
mercye
.
The
whyche
it
shall
please
thys
greate
kynge
to
graunte
vs
(
vnto
whom
we
be
all
so
greate
detters
)
the
father
of
mercy
,
by
our
Lorde
Iesus
Christe
,
by
whom
he
hathe
done
and
doth
mercy
vnto
all
.
To
whom
be
gyuen
al
honour
glory
and
prayse
for
euer
and
euer
.
Amen
.
The
Pystle
on
the
.xxiij.
Sonday
after
Trinyte
sonday
.
The
thyrde
chapiter
to
the
Philippians
.
Th
argument
☞
Paule
exhorteth
vs
to
folowe
him
and
such
other
holy
men
in
lyuinge
.
Brethren
,
be
folowers
together
of
me
,
and
loke
on
them
whiche
walke
euen
so
,
as
ye
haue
vs
for
an
ensample
.
For
many
walke
(
of
whom
I
haue
tolde
you
often
,
and
now
tell
you
wepynge
)
that
they
are
the
enemies
of
the
crosse
of
Christ
,
whose
end
is
damnacion
,
whose
bely
is
their
god
,
and
glory
to
theyr
shame
,
whych
are
worldly
mynded
.
But
our
conuersacion
is
in
heauen
,
from
whence
we
loke
for
the
sauiour
,
euen
the
Lorde
Iesus
Christ
,
which
shall
chaunge
our
vyle
bodye
,
that
he
may
make
it
lyke
vnto
his
glorious
body
:
according
to
the
workyng
,
wherby
he
is
hable
also
to
subdue
all
thinges
vnto
him selfe
.
SAynt
Paul
my
welbeloued
frendes
,
doth
exhort
vs
in
this
epistle
,
that
we
shuld
be
his
folowers
that
is
to
saye
,
that
we
shulde
lyue
lyke
vnto
him
,
folowynge
the
worde
of
fayth
and
of
grace
,
whyche
is
the
truthe
of
the
gospell
,
and
that
we
shulde
so
folowe
the
fourme
and
rule
which
is
giuen
vnto
vs
and
that
we
shuld
take
exemple
of
them
which
lyue
according
to
the
same
.
For
there
be
some
other
whyche
be
enemyes
vnto
the
gospel
and
vnto
the
crosse
,
that
is
to
say
of
the
tribulations
suffred
by
Iesu
Christ
louyng
the
glory
of
the
worlde
,
which
is
confusion
,
makyng
god
of
theyr
bely
,
and
they
be
not
to
be
followed
,
but
occcasion
to
vepe
.
For
our
glory
,
our
lyfe
and
conuersacion
is
not
in
earthly
thynges
,
but
in
heauenvly
thynges
from
whence
also
we
do
abyde
our
Lorde
Iesu
Christe
at
his
seconde
commyng
:
which
shal
forme
our
body
of
newe
,
beyng
now
vyle
,
abiect
corruptible
&
mortall
,
into
a
body
noble
,
profytable
incorruptible
,
&
immortall
.
And
he
shall
fygure
and
chaunge
it
vnto
the
similytude
of
the
clearnesse
and
glorye
of
hys
body
,
by
the
power
that
he
hath
for
to
make
all
thynges
to
obey
at
hys
wyll
.
☜
Wherfore
the
apostle
prayeth
vs
(
and
it
is
good
reason
that
we
shuld
so
do
)
that
we
do
kepe
ourselues
stedfaste
in
the
rule
and
conuersation
of
the
Gospell
.
Paules
glorye
.
And
thys
he
reputeth
and
taketh
to
be
hys
crowne
and
hys
glorye
,
yf
that
by
hys
exhortation
and
motion
we
do
thus
.
Yt
is
charitie
that
thus
constreyneth
the
hartes
of
faythfull
men
for
to
desyre
the
saluation
of
euery
bodye
.
And
thys
charytie
dyd
not
alonly
extende
vnto
men
,
but
also
vnto
women
,
of
the
which
here
he
prayeth
some
of
them
,
that
is
to
wit
,
Euodia
and
Synticha
,
that
they
shulde
vnderstande
none
other
thinge
,
but
only
this
forme
and
rule
of
the
gospell
.
And
yet
furthermore
he
prayeth
an
other
whyche
he
calleth
his
dere
beloued
felowe
that
she
wolde
helpe
all
them
whych
had
laboured
wyth
him
,
and
wyth
Clement
vnto
the
furtheraunce
&
promotion
of
the
gospell
,
of
whome
(
sayth
he
)
the
names
be
wrytten
in
the
boke
of
liefe
.
And
what
helpe
doth
he
desyre
that
she
shuld
do
vnto
them
but
only
to
comforte
and
strengthe
them
in
this
purpose
,
for
to
drawe
alweyes
the
other
,
aswell
the
virgins
as
the
olde
women
vnto
the
fayth
and
vnto
the
doctrine
of
the
gospel
,
the
whych
is
the
only
rule
of
lief
,
&
that
of
eternal
life
.
Then
my
frendes
as
wel
men
as
women
,
let
vs
hold
this
only
rule
.
Let
vs
teache
them
that
be
not
so
perfite
as
we
oure selues
be
.
Let
vs
take
exemple
of
them
whych
be
iuste
&
stedfaste
in
fayth
and
ernest
louers
of
the
Gospell
.
Let
vs
haue
in
abhomination
the
lyfe
of
the
enemyes
of
the
Gospell
,
and
of
them
that
do
not
set
by
the
paynes
trauayles
afflictions
death
&
passyon
that
our
Lord
hath
suffred
for
to
redeme
vs
and
them
,
and
for
to
gyue
vs
the
celestiall
treasures
.
And
let
vs
wepe
in
our
hartes
for
theyr
myscheuous
and
abhominable
lyfe
,
prayeng
vnto
God
that
he
wyll
gyue
them
light
,
and
that
they
maye
not
trouble
any
by
theyr
euyll
lyfe
and
wicked
exemple
.
Let
our
hartes
be
where
oure
treasure
is
,
whych
is
in
heauen
and
not
in
the
earth
.
Let
vs
be
stedfast
and
vnchaungeable
in
this
fayth
and
purpose
of
the
Gospel
.
Let
vs
laboure
as
well
men
as
women
that
all
maye
come
vnto
thys
light
,
vnto
the
only
worde
of
God
lyuynge
.
Let
vs
conforte
them
in
thys
that
we
all
haue
but
one
doctrine
,
one
God
,
and
one
helper
.
Let
all
our
hope
be
there
,
as
was
the
hope
of
saynt
Paule
,
and
of
Clement
,
of
Euodia
,
of
Syntycha
,
and
of
all
the
other
faythfull
and
true
christen
people
of
the
fyrste
and
primatyue
churche
.
And
be
we
then
well
assured
that
oure
names
shal
be
wrytten
with
them
in
heuen
euen
in
the
boke
of
liefe
,
vnto
the
glory
of
the
father
of
heuen
and
our
lorde
Iesu
Christe
.
Amen
.
The
Gospel
on
the
.xxiij.
sonday
after
Trinitie
.
The
.xxij.
Chapter
of
Matthewe
.
Th
argument
.
☞
Christe
is
demaunded
whether
it
be
lawfull
to
paye
tribute
to
Cesar
or
not
.
THe
pharisees
went
and
toke
councel
how
they
myght
tangle
hym
in
his
wordes
.
And
they
sente
oute
vnto
hym
their
disciples
with
Herodes
seruauntes
,
saieng
.
Master
we
know
that
thou
art
true
and
teachest
the
waye
of
god
truly
,
neyther
careste
thou
for
eny
man
,
for
thou
regardest
not
the
outwarde
apparaunce
of
men
.
Tell
vs
therfore
,
howe
thinkest
thou
?
Is
it
lawful
that
tribute
be
gyuen
vnto
Cesar
or
not
?
But
Iesus
perceyuing
their
wickednes
sayde
.
Why
tempte
ye
me
ye
ypocrites
?
shewe
me
the
tribute
money
.
And
they
toke
him
a
peny
.
And
he
sayde
vnto
them
,
whose
is
this
ymage
and
superscription
?
They
sayde
vnto
him
,
Cesars
.
Then
sayed
he
vnto
them
.
Geue
therfore
vnto
Cesar
,
the
thinges
which
are
Cesars
,
and
vnto
god
those
thinges
that
are
godes
.
THe
Gospell
of
this
present
sondaye
good
people
putteth
before
vs
,
the
malice
of
the
pharasies
which
did
send
their
disciples
wyth
the
Herodians
,
S.
Hierome
.
which
herodians
after
the
mynd
of
saynte
Hierom
were
the
souldiours
of
Herod
(
for
the
pharasies
durst
not
go
themselues
for
feare
of
the
people
)
wherfore
they
sent
theyr
disciples
wyth
these
souldiours
,
for
to
attrappe
our
Lorde
and
to
fynde
out
some
occasion
for
to
delyuer
hym
to
death
.
And
they
came
subtylly
accordyng
to
the
malyce
of
the
worlde
and
of
the
fleshe
flattering
and
sayeng
,
maister
.
This
is
the
first
simulation
of
hypocrites
(
saythe
Chrysostomus
)
to
praise
them
whome
we
go
aboute
to
destroy
and
vndo
.
Chrysostomus
super
Mat.
And
therfore
they
breake
out
into
prayse
sayeng
Maister
we
knowe
that
thou
arte
rightfull
&
a
teller
of
trouth
.
They
call
him
maister
to
th
intent
that
beynge
nowe
honoured
and
praysed
of
them
he
myght
open
simplely
the
secretes
of
hys
harte
vnto
them
as
desyrouse
to
haue
them
hys
dyscyples
.
We
knowe
(
saye
they
)
that
thou
art
rightfull
and
that
thou
teachest
the
doctrine
of
God
in
trouth
,
and
regardest
no
persone
,
as
who
shulde
saye
,
thou
haste
respecte
neyther
to
Herode
nor
yet
to
Cesar
,
whych
exacteth
tribute
of
vs
but
only
teachest
frely
the
trouth
.
Therfore
shewe
vs
playnly
we
beseche
the
if
it
be
leful
for
vs
to
gyue
tribute
vnto
Cesar
or
no
?
Oure
sauiour
and
maister
Iesus
Christ
whych
knoweth
all
mens
thoughtes
sayde
vnto
them
.
Wherfore
do
ye
tempte
me
you
hypocrites
?
He
answereth
them
,
not
fayerly
accordinge
to
their
fayer
wordes
but
roughly
accordinge
to
their
cruel
conscience
.
For
god
is
wonte
to
aunswere
to
the
will
&
not
to
the
word
.
And
he
sayth
vnto
them
.
Shewe
me
the
money
of
the
tribute
?
And
they
did
gyue
him
a
pece
.
And
he
demaunded
of
them
(
to
th
ende
that
he
shuld
shame
them
with
their
own
wordes
)
whose
was
the
ymage
&
the
superscription
?
And
they
aunswered
,
of
Cesar
.
And
then
he
aunswered
them
.
Then
yelde
ye
vnto
Cesar
,
the
thinges
that
apperteyne
vnto
Cesar
.
And
paye
to
god
that
which
belongeth
to
god
.
But
these
dissemblers
surely
did
not
vnderstande
this
aunswere
,
for
they
loked
that
he
shulde
haue
sayde
eyther
ye
or
no.
If
he
had
sayd
that
they
ought
for
to
haue
gyuen
tribute
vnto
Cesar
,
they
myghte
haue
accused
hym
as
speakinge
agaynst
the
lybertye
gyuen
vnto
the
children
of
Israell
and
also
as
a
transgressour
of
the
lawe
,
and
if
he
had
sayd
that
it
had
not
bene
lawful
to
gyue
tribute
vnto
Cesar
,
the
Herodians
wolde
haue
accused
hym
forthwyth
of
treason
and
sedicion
agaynst
th
emperour
of
Rome
.
And
so
in
all
fashions
they
myght
haue
had
open
occasion
to
cause
hym
to
be
condemned
to
death
,
but
by
hys
aunswere
they
had
none
occasion
,
but
were
all
ashamed
.
And
he
shewed
them
well
,
that
agaynst
the
Lorde
God
there
is
no
counsell
that
can
serue
.
Wherefore
thys
Gospell
doth
teach
vs
that
they
that
teach
the
doctrine
of
Iesu
Christe
,
I
meane
,
the
true
Gospell
,
shall
haue
other
whyles
the
Pharisees
and
theyr
discyples
lyenge
in
wayte
agaynste
them
(
whych
shall
accompany
themselues
wyth
infidels
beleuynge
nothyng
of
God
,
suche
as
were
these
Herodians
)
for
to
attrappe
them
subtylly
in
theyr
interrogations
,
in
any
thyng
that
they
saye
whether
it
be
so
or
not
so
,
searchyng
apparant
occasions
for
to
delyuer
them
vnto
death
.
And
so
they
shall
not
be
able
to
eschue
it
,
yf
the
spirite
of
God
do
not
delyuer
them
.
Wherfore
my
brethren
let
vs
all
take
good
courage
,
for
to
announce
and
preache
the
word
of
Iesu
Christ
,
the
holy
Gospell
.
Let
vs
leaue
vnto
the
men
,
that
that
is
of
men
.
And
let
vs
yeld
vnto
God
that
that
is
Gods
,
that
is
fayth
,
all
hope
and
charytie
,
vnto
hym
dewe
by
hys
holye
worde
.
And
our
kynge
whych
is
Iesu
Christ
shall
reioyce
in
hys
heauenly
father
,
the
whych
wyth
hym
shall
gyue
vs
hys
graces
,
and
our
prayses
shal
be
of
God
,
that
whych
also
shall
shutte
vppe
the
mouthe
of
the
sklaunderers
and
euyll
speakers
of
hys
holye
worde
,
as
it
is
also
wrytten
:
But
the
kynge
shall
reioyce
hym
in
God
.
All
those
wyth
true
hartes
shal
be
praysed
,
for
the
mouth
of
them
whych
speake
iniquitie
is
close
,
vnto
the
glorye
of
oure
Lorde
Iesus
Christe
,
Qui
viuit
et
regnat
in
seculorum
secula
Amen
.
The
Epystle
on
the
.xxiiij.
sonday
after
Trinite
sonday
.
The.
fyrst
chapiter
to
the
Colossians
.
Th
argument
.
☞
Paule
desiereth
and
praieth
for
the
collossians
that
they
myght
be
fruetfull
in
all
good
workes
and
increasing
in
the
knowledge
of
god
.
BRethren
,
we
haue
not
ceased
to
praye
for
you
and
to
desire
that
ye
myght
be
fulfylled
wyth
the
knowledge
of
hys
wyll
in
al
wysdome
and
spiritual
vnderstanding
,
that
ye
myght
walke
worthy
of
the
lorde
that
in
al
thinges
ye
maye
please
,
being
frutefull
in
all
good
workes
,
and
encreasing
in
the
knowledge
of
god
,
strengthed
with
al
myght
thoroughe
hys
glorious
power
,
vnto
all
pacience
and
longe
sufferinge
wyth
ioyfulnes
.
THe
epistle
of
thys
daye
,
my
welbeloued
frnedes
doth
teache
vs
how
all
christen
men
ought
continually
to
desire
and
syghe
(
whych
is
to
pray
and
to
demaunde
)
vnto
god
that
all
the
contreyes
and
nacions
maye
be
replenyshed
wyth
the
holy
ghoste
,
the
whych
folowe
the
fayth
of
the
word
of
god
,
that
they
may
be
replenyshed
wyth
the
knowledge
of
the
wyll
of
god
whyche
is
all
wisdome
from
aboue
,
and
vnderstanding
from
aboue
of
the
holy
ghoste
.
Whiche
thyng
we
ought
to
praye
to
th
entent
that
in
all
places
we
maye
walke
worthyly
accordyng
vnto
God
,
and
that
in
al
good
workes
we
maye
please
God
,
that
al
maye
fructifye
and
take
encrease
in
the
knowlege
of
God
,
which
is
the
vnderstandyng
of
hys
worde
.
Furthermore
we
must
praye
that
al
may
be
comforted
in
all
strength
,
vertue
and
might
of
god
not
according
vnto
our
myght
or
the
myght
of
men
,
but
according
vnto
the
puissaunce
and
incomparable
might
of
hys
glory
,
in
the
whych
all
they
that
knowledge
to
haue
it
of
hym
,
do
prayse
hym
&
gloryfie
hym
in
al
mekenesse
and
pacience
of
hys
abydyng
in
spirituall
ioye
in
our
Lorde
Iesu
Christe
.
The
desyres
of
al
christen
men
.
Truly
my
brethren
these
be
the
desyres
,
sighes
prayers
and
peticyons
of
all
christen
men
,
the
whych
be
vnderstanded
by
the
desyres
prayers
and
peticions
of
.
S.
Paule
for
the
Collosiēs
for
in
the
scriptures
the
thynges
spoken
particularly
,
oughte
to
be
taken
vniuersally
,
that
is
,
that
they
be
sayed
vnto
all
men
,
as
oure
Lorde
doth
wytnesse
it
spekyng
vnto
hys
disciples
,
this
that
I
saye
vnto
you
,
I
speake
it
vnto
all
.
Let
vs
then
praye
contynually
by
these
noble
desyres
and
sighes
,
whych
the
holye
ghost
maketh
in
vs
,
&
we
shal
be
spiritual
,
we
shal
be
a
temple
of
the
holye
ghoste
,
and
such
as
we
desyre
the
other
to
be
.
We
shall
haue
knowledge
of
the
good
wyll
of
God
,
whych
is
the
saluation
of
euery
body
by
the
fayth
in
Iesus
Christe
and
in
hys
worde
.
These
desyres
and
prayers
be
workes
of
charytye
,
workes
of
sapience
,
and
such
as
teach
the
wysdom
of
God
,
and
not
of
men
,
they
be
woorkes
pleasaunte
vnto
God
,
frutefull
and
increasynge
from
daye
to
daye
in
the
knowlege
of
god
,
they
be
the
woorkes
of
pacience
,
abyding
(
in
ioye
of
spirite
)
what
soeuer
thyng
it
shal
please
god
for
to
sende
,
whether
it
be
prosperytye
or
aduersytye
,
whether
it
be
syckenes
or
health
,
for
the
strength
from
aboue
gyuen
by
Iesu
Christe
and
his
spirite
doth
comforte
&
gyueth
liefe
to
al.
To
whom
be
immortal
glory
and
prayse
wythout
ende
.
Amen
.
The
Gospell
on
the
.xxiiij.
sondaye
after
Trinitie
sondaye
.
The
.ix.
chapiter
of
Mathewe
.
Th
argument
.
☞
The
woman
whyche
had
the
issue
of
bloude
is
healed
.
WHyle
Iesus
yet
spake
vnto
the
people
,
behold
ther
cam
a
certeyn
ruler
and
worshipped
him
sayenge
,
my
doughter
is
euen
nowe
disceased
,
but
come
and
laie
thy
hand
vpon
her
,
and
she
shal
lyue
.
And
Iesus
arose
,
and
folowed
hym
and
so
dyd
hys
disciples
.
And
beholde
a
woman
whych
was
diseased
wyth
an
issue
of
blod
twelue
yeres
,
cam
behind
him
,
and
touched
the
hem
of
hys
vesture
.
For
she
sayd
wythin
her selfe
,
if
I
maye
touche
but
euen
his
vesture
only
,
I
shal
be
safe
.
But
Iesus
turned
hym
aboute
and
when
he
sawe
her
he
sayde
.
Doughter
be
of
good
comforte
,
thy
faythe
hath
made
the
safe
.
And
the
woman
was
made
hole
,
euen
that
same
tyme
.
THys
Gospell
(
good
christen
audience
)
doth
put
before
our
eyes
how
moche
that
our
fayth
and
hope
in
god
our
sauiour
doth
please
hym
,
and
is
to
hym
gratefull
and
acceptable
,
and
whych
thing
our
lorde
doth
shewe
vs
here
by
the
faythe
of
a
prince
of
the
Sinagoge
which
(
as
sayeth
saynte
Marke
)
was
named
Iayrus
.
And
albeit
that
hys
fayth
and
confidence
in
god
was
vnperfite
,
yet
neuerthelesse
oure
lorde
did
applye
and
graunte
to
his
prayer
,
yea
and
wente
also
with
him
for
to
rayse
his
doughter
which
was
nere
deade
,
and
in
dede
she
dyed
.
In
whyche
thing
the
holy
doctour
Remigius
sayth
that
the
humilite
and
mildnes
of
our
lorde
is
moche
to
be
wondered
at
,
and
also
to
be
folowed
of
vs
by
exemple
,
Remigius
For
forthwith
as
sone
as
he
was
desired
he
beganne
to
folowe
him
that
desired
him
.
Wherin
he
instructeth
(
sayth
thys
doctour
)
both
subiectes
and
also
prelates
.
To
subiectes
he
hath
left
an
exemple
of
obedience
.
To
prelates
he
did
demonstrate
and
shewe
howe
they
ought
to
be
instaunte
and
paynfull
in
the
office
of
teachynge
,
that
as
often
as
they
here
tell
of
any
parson
to
be
deade
in
soule
,
they
shulde
study
forthwyth
to
be
at
hand
and
presente
with
hym
to
reuiele
and
rayse
him
vp
agayn
,
euen
as
our
sauiour
Christ
of
hys
most
tendre
pitie
and
mercy
was
ready
forthwith
at
the
humble
sute
of
this
ruler
to
go
with
him
to
rayse
vp
his
doughter
.
And
if
that
he
had
had
as
perfecte
fayth
as
he
which
saied
,
lord
I
am
not
worthy
that
thou
shuldest
entre
in
to
my
howse
,
but
only
saye
the
worde
,
and
my
chylde
shal
be
hole
,
he
myght
haue
healed
her
wyth
a
worde
and
saye
,
be
it
done
to
the
according
vnto
thy
faith
,
and
it
shuld
haue
bene
so
,
but
he
did
to
him
accordinge
vnto
hys
fayth
,
and
so
he
doth
to
vs
.
He
had
thus
moche
fayth
that
if
he
touched
her
she
shulde
lyue
,
and
so
was
it
therfore
done
to
hym
according
vnto
his
fayth
.
He
shewed
it
vs
also
by
the
woman
whych
had
the
blody
flyxe
by
the
space
of
.xij.
yeres
,
the
whyche
had
thys
fayth
in
him
,
that
if
she
touched
alonly
hys
garment
she
shuld
be
healed
.
She
did
touche
it
,
and
she
had
accordinge
vnto
her
fayth
,
not
that
she
had
her
fayth
in
the
garmente
or
that
the
garmente
shulde
heale
her
,
but
her
fayth
and
her
hope
was
in
Iesu
Christ
.
For
assuredly
the
vertue
of
her
healinge
did
not
come
from
the
garment
,
but
from
our
lord
Iesu
Christ
as
he
saied
,
I
haue
knowne
that
power
is
issued
oute
from
me
.
For
certes
she
touched
oure
lorde
inuisibly
by
fayth
,
and
the
garment
visibly
by
signe
of
fayth
.
And
therfore
oure
Lorde
sayde
vnto
her
.
Daughter
haue
full
hope
and
be
of
good
chere
,
thy
fayth
hath
made
that
to
be
saued
,
for
he
did
vnto
her
according
vnto
her
fayth
Then
the
gospel
dothe
shew
vs
here
,
that
if
we
haue
right
perfyte
fayth
,
ther
shal
be
done
vnto
vs
accordinge
to
our
fayth
.
☞
O
that
mortall
men
and
women
wold
haue
this
perfecte
fayth
working
by
charytie
&
confidence
,
and
thys
trust
in
our
lorde
Iesus
Chryst
?
Our
lord
did
neuer
denye
any
whych
hath
had
stedfast
fayth
&
hope
in
hym
.
If
we
be
in
neuer
so
great
sickenes
of
synne
,
yea
if
we
be
deade
by
synne
,
yet
yf
we
praye
vnto
hym
,
and
desyre
him
of
pardon
hauing
full
hope
and
faythe
in
him
,
that
in
asking
it
of
hym
we
shal
be
healyd
and
iustified
,
that
is
for
to
saie
that
our
sinnes
shal
be
pardomd
,
and
that
we
shal
be
reuiued
from
the
death
of
synne
,
assuredlye
it
shal
be
so
done
vnto
vs
,
and
we
shal
heare
thys
swete
answere
.
Thy
fayth
hath
saued
the.
And
the
gospel
is
ful
of
the
same
that
he
wyl
do
to
vs
according
to
oure
fayth
.
Wherfore
let
vs
haue
stedfast
fayth
in
all
the
promysses
of
the
wordes
of
God
:
and
then
shal
be
accomplished
in
all
hys
promysses
.
Faythe
without
charitie
is
nothinge
worth
.
But
thys
fayth
is
a
liuely
fayth
which
worketh
by
charitie
.
The
sonne
which
shyneth
&
gyueth
no
heate
,
dothe
not
gyue
lyfe
to
any
thyng
,
no
more
doth
faiyh
without
charitie
.
If
thou
haue
thys
fayth
that
Iesu
Christ
is
dead
for
the
,
and
for
to
put
awaye
thy
synnes
,
it
is
soo
,
and
thy
synnes
be
put
awaye
,
and
hys
death
is
thine
:
and
the
merite
of
hys
death
thyne
.
If
thou
beleue
also
not
faynedly
but
truly
that
he
is
risen
agayne
for
thy
iustification
,
it
is
soo
,
and
his
resurrection
is
thyne
&
thy
iustification
and
thou
art
truly
iustified
if
thou
so
perseuer
&
continue
in
godly
lyuing
as
becommeth
a
christen
man
.
And
thus
of
all
the
other
wordes
of
God
and
of
the
holy
scripture
,
the
whych
is
clene
hydde
from
vs
and
made
darke
and
vnprofitable
without
thys
working
faith
and
agayne
all
open
and
shyninge
by
thys
fayth
.
It
is
it
that
is
alwayes
sene
of
God
,
and
is
neuer
denyed
in
all
signes
and
meruels
&
in
al
holy
reuiuinges
of
God
.
For
to
be
healed
of
all
syckenesses
and
death
we
nede
principally
thys
lyuely
and
workyng
fayth
whych
is
the
most
beloued
grace
of
God
.
The
woman
hadde
none
other
thynge
to
be
healed
of
her
bloudy
flixe
.
The
prince
of
the
synagoge
hadde
none
other
thynge
for
to
haue
hys
doughter
reysed
from
death
to
lyffe
.
For
to
be
inheritour
vnto
the
kyngdome
of
heauen
is
required
this
fayth
that
I
now
speake
of
,
as
first
&
chife
foundation
of
all
together
.
What
wolde
you
that
I
shulde
saye
vnto
you
?
There
is
nothyng
impossible
vnto
fayth
.
Wherfore
then
lette
vs
praye
vnto
oure
Lorde
Iesu
Christe
whyche
is
auctour
of
fayth
that
he
maye
giue
vs
this
fayeth
:
to
th
intent
that
we
maye
praye
laude
and
glorifie
him
so
as
he
wold
be
prayed
,
&
that
he
wol
not
denye
or
hyde
any
thing
vnto
them
whych
so
do
praye
hym
in
fayeth
but
that
he
woll
enflambe
them
from
daye
to
daye
,
for
to
luoe
feare
honoure
and
serue
hym
more
and
more
,
and
to
praye
hym
the
more
feruentlye
vnto
the
glorie
of
the
celestiall
father
whyche
giueth
vs
all
in
hym
and
by
hym
in
thys
world
and
in
the
other
by
glorie
eternally
.
Amen
.
The
epistle
on
the
.xxv.
sonday
after
Trinitie
sonday
which
is
the
nexte
sondaie
before
Aduent
sonday
.
Ieremias
.xxxiij.
Th
argument
.
☞
The
prophecye
of
Hieremye
concerninge
the
raygne
of
Christe
.
BRetherne
,
beholde
the
tyme
commeth
sayeth
the
lorde
,
that
I
wyll
rayse
vp
the
ryghteous
braunche
of
Dauid
,
whych
shall
beare
rule
,
and
discusse
maters
with
wisdome
,
and
shal
set
vp
equitie
and
righteousnes
agayne
in
the
erthe
.
In
hys
tyme
shall
Iuda
be
saued
,
and
Israel
shal
dwell
wythoute
feare
.
And
thys
is
the
name
that
they
shall
call
hym
,
euen
the
lorde
our
rightousnesse
.
And
therfore
beholde
,
the
tyme
commeth
sayeth
the
lorde
,
that
it
shall
nomore
be
sayde
,
the
Lorde
lyuethe
,
whyche
brought
the
chyldrene
of
Israell
oute
of
the
lande
of
Egypte
.
But
the
lorde
lyueth
,
whyche
broughte
forth
,
and
led
the
sede
of
the
house
of
Israel
,
out
of
the
northlande
,
and
frome
all
countreyes
where
I
had
scatered
them
,
and
they
shal
dwel
in
theyr
own
lande
agayne
.
THis
prophecy
of
Hieremie
(
good
people
)
which
we
rede
for
our
epistle
in
the
churche
thys
daye
doth
shew
vs
that
the
dayes
of
the
comming
of
messias
our
Sauiour
Iesu
Christ
be
at
hande
&
accomplyshed
.
This
is
the
trew
braunche
which
God
shal
rcyse
vp
vnto
Dauid
.
And
when
shal
this
braunche
be
taken
?
Of
a
vyrgyn
descendyd
from
Dauid
,
He
shal
be
trewly
iust
,
for
he
shal
be
the
iustice
of
all
iust
:
and
he
alonly
ought
of
his
owne
purenes
to
be
conceiued
&
borne
among
men
without
syn
.
But
who
shall
reyse
him
vp
vnto
Dauid
?
God
alone
,
and
no
tany
man
.
And
therfore
he
shal
be
God
,
and
sonne
of
God
.
And
wherfore
vnto
Dauid
?
Forbicause
that
god
shall
reyse
him
vp
and
make
him
to
be
borne
of
a
virgyn
descendyd
of
Dauid
.
He
shall
reygne
kynge
.
For
he
shal
be
kyng
of
kynges
.
It
is
he
which
sayeth
in
the
person
of
kyng
Dauid
in
the
seconde
psalme
.
Psal.
ij
.
But
I
am
constituted
kyng
by
him
ouer
Sion
his
holy
mountayne
preachyng
his
commaundement
.
And
he
shal
be
wyse
:
not
without
cause
,
for
he
is
the
wysdome
of
god
.
He
shall
do
iustice
and
iudgement
in
earth
,
for
he
shall
condemne
synne
and
the
prynce
of
synne
,
and
shall
iustifie
by
him selfe
which
is
the
sacrifice
,
the
redempcion
and
iustice
of
pore
synners
.
And
by
this
father
:
he
shall
iustifie
the
synners
.
In
those
dayes
,
Iuda
,
that
is
to
saye
,
those
that
shall
confesse
in
faith
,
shal
be
saued
:
and
Israell
that
is
for
to
saye
those
that
shall
knowledge
there
strengthe
to
come
from
God
,
shall
liue
in
greate
suertie
and
trust
.
Iudas
signifieth
confessyng
,
laudinge
and
thankyng
,
and
Israel
strong
in
God
.
And
the
name
of
messias
shall
be
thys
,
The
Lorde
God
which
is
the
greate
name
of
God
.
Wherby
Hieremie
in
spirite
giueth
to
vnderstande
that
he
shall
be
the
greate
God
,
hys
name
also
shal
be
oure
iuste
.
Oures
:
forbycause
that
he
shall
be
made
man
for
vs
:
and
in
such
wyse
iust
,
that
he
shall
iustifie
vs
al
that
shal
beleue
in
him
,
as
in
God
and
man
&
therfore
he
shal
be
ours
,
and
his
iustice
ours
,
and
for
this
he
shuld
come
.
For
(
as
Esaie
sayeth
)
the
lytle
is
borne
vnto
vs
,
and
the
sonne
is
gyuen
vnto
vs
,
and
for
this
cause
in
the
tyme
of
Messias
one
shall
not
affyrme
any
more
in
saieng
.
The
lord
liueth
which
hath
with
drawen
the
chyldren
of
Israel
out
from
the
lande
of
Egypte
.
But
it
shal
be
affyrmed
in
one
hole
witnes
.
The
lorde
god
lyueth
that
hath
drawen
out
the
sede
of
the
chyldren
of
Israel
from
the
lande
of
the
North
,
and
from
all
other
places
where
they
were
cast
.
The
lorde
god
is
the
Messias
:
of
whome
Heremie
sayde
,
the
dayes
of
his
commyng
is
at
hande
.
The
which
when
he
shulde
be
comen
shulde
renewe
al
thinges
,
al
shadowes
and
all
figures
shulde
cease
,
and
then
shulde
truthe
reygne
,
none
shulde
affyrme
more
accordyng
to
the
olde
lawe
in
fygure
but
according
to
the
newe
in
truthe
.
The
chyldren
of
Israel
were
deliuered
from
the
lande
of
Egypte
and
Pharon
in
fygure
:
But
in
the
tyme
of
Messias
the
sede
and
chyldren
of
true
Israel
which
shal
be
sede
and
chyldren
of
faythe
,
shal
be
delyuered
in
all
places
where
they
were
caste
before
by
god
as
enemies
of
the
lande
,
from
the
region
and
puissaunce
of
the
greate
Aquilon
,
from
whence
dependeth
all
euyll
,
which
is
the
croked
serpent
the
diuell
of
hell
the
prynce
of
darkenesse
.
And
they
that
shal
inhabite
in
their
lande
of
lyuinge
people
by
the
Messias
which
is
our
lorde
Iesu
Christ
.
Striue
we
then
my
brethren
,
with
all
our
strength
,
to
be
of
the
sede
of
fayth
of
the
trewe
Israel
whiche
is
the
onely
stronge
,
in
our
lorde
Iesu
Christ
,
that
hath
vainquished
the
greate
Aquilon
:
which
hath
drawen
vs
out
from
the
puissance
and
tyrannye
of
the
same
,
from
all
places
,
from
all
nations
.
And
then
he
shall
leade
vs
with
hym
into
the
lande
of
the
lyuyng
men
eternally
And
we
muste
be
all
wel
assured
of
this
:
for
this
sayeth
the
lorde
god
almyghty
.
Vnto
whom
be
glory
honour
and
myght
eternally
.
AMEN
.
The
Gospell
on
the
.xxv.
sondaye
after
Trinitie
sondaye
which
is
the
nexte
sonday
before
Aduent
sonday
.
the
.vi.
cha.
of
Ihon.
The
argument
.
☞
Our
lorde
feadeth
fyue
thousande
men
with
v.
barley
loues
and
two
fyshes
.
WHen
Iesus
then
lyfte
vp
hys
eyes
,
and
sawe
a
great
company
come
vnto
him
,
he
sayth
vnto
Philip
:
whence
shal
we
bye
bread
,
that
these
may
eate
?
Thys
he
sayde
to
proue
him
:
for
he
hym selfe
knew
what
he
wolde
do
.
Philip
answered
him
,
two
hundred
peny
worth
of
bread
are
not
sufficient
for
them
,
that
euery
man
maye
take
a
lytle
.
One
of
hys
disciples
(
Andrew
,
Symon
Peters
brother
)
saith
vnto
hym
:
There
is
a
lad
here
whiche
hath
fyue
barlye
loues
and
two
fyshes
:
but
what
are
they
among
so
many
?
And
Iesus
sayd
.
Make
the
people
syt
downe
There
was
moch
grasse
in
the
place
.
So
the
men
sat
downe
in
nombre
,
about
fyue
thousand
.
And
Iesus
toke
the
bread
:
And
when
he
had
geuen
thankes
,
he
gaue
to
the
disciples
,
and
the
disciples
to
them
that
were
set
down
:
And
likewyse
of
the
fyshes
as
much
as
they
wold
.
When
they
had
eaten
ynough
,
he
sayth
vnto
his
disciples
:
gather
vp
the
broken
meate
which
remayneth
:
that
nothynge
be
lost
.
And
they
gathered
it
together
,
and
fylled
twelue
baskettes
wyth
the
broken
meate
of
the
fyue
barly
loues
:
which
broken
meate
remayned
to
them
that
had
eaten
.
Then
those
men
(
when
they
had
sene
the
myracle
that
Iesus
dyd
)
said
,
thys
is
of
a
trueth
the
same
Prophete
that
shulde
come
into
the
worlde
.
THe
royal
prophete
Dauid
(
welbeloued
audience
)
knowing
that
the
fedyng
and
meate
as
well
of
the
body
as
of
the
soule
is
gyuen
and
distributed
vnto
men
by
the
only
goodnesse
and
grace
of
god
,
howbeit
more
diligently
neuerthelesse
that
of
the
soule
,
then
that
of
the
body
:
he
maketh
this
request
vnto
god
.
Lorde
I
haue
had
my
refuge
to
the
,
teach
me
to
do
thy
wyll
.
And
in
another
place
he
fayth
.
The
lord
god
doth
noryshe
me
,
and
I
shall
lacke
nothyng
,
he
hath
set
me
in
the
place
of
the
fedyng
,
whiche
is
the
place
of
the
fedyng
of
god
,
my
frendes
?
Trewly
it
is
the
holy
scripture
,
in
whiche
is
declared
vnto
ss
the
wyll
of
this
greate
lorde
,
and
with
the
whiche
euery
christen
soule
is
spiritually
and
ghostely
fed
reueled
and
nouryshed
.
And
this
is
it
whiche
at
this
daye
is
represented
vnto
vs
,
by
saynt
Iohn
in
his
.vj.
chap.
where
as
he
sayeth
,
that
when
Iesus
had
lyfte
vp
his
eyes
,
and
sawe
that
so
greate
a
multitude
was
come
vnto
him
,
he
sayde
vnto
his
disciple
saynt
Philippe
,
wherwith
shall
we
bye
breade
,
that
these
folkes
here
may
eate
?
He
spake
not
this
that
he
knewe
not
perfetly
,
what
he
wolde
do
:
but
he
proued
his
fayth
(
for
it
is
he
as
sayeth
Dauid
that
gyueth
meate
to
beastes
,
and
vnto
smale
rauens
that
call
to
him
)
and
for
to
confyrme
it
,
and
to
giue
knowledge
vnto
him
and
vnto
the
other
that
he
was
god
.
Take
we
then
doctryne
of
this
place
my
frendys
that
our
Lorde
Iesu
Christ
is
only
gouernour
of
al
thinges
what
so
euer
they
be
,
not
only
as
towchinge
the
bodye
,
but
principally
as
towching
the
sowl
.
And
let
vs
not
be
as
Philip
and
Andrew
,
which
not
hauing
yet
stedfast
fayth
beleued
not
that
he
which
by
his
only
worde
had
made
and
created
all
the
worlde
,
myghte
lykewyse
by
hys
worde
create
and
gyue
noryshynge
by
fyue
loues
&
two
fyshes
vnto
so
great
a
multitude
.
But
what
signifieth
vnto
vs
the
fyue
loues
and
the
two
fyshes
?
Suerly
my
frendes
the
fyue
loues
the
whiche
as
S.
Iohn
sayeth
were
of
barly
,
represent
vnto
vs
(
as
S.
Austine
and
other
holy
expositours
thynke
)
the
fyue
bokes
of
Moyses
.
Austine
For
as
barley
outwarde
hathe
a
huske
very
prickyng
:
euen
so
haue
the
bokes
of
Moyses
,
for
as
touchyng
the
lawe
whiche
they
conteyne
,
they
be
merueilous
rough
and
rygorous
,
but
if
they
be
spiritually
vnderstandyd
(
which
can
not
be
without
faythe
)
they
gyue
norishyng
vnto
the
soule
.
For
as
sayeth
the
prophete
Abacuc
.
Abac.
ij
.
The
rightwyse
man
shall
lyue
by
fayth
.
And
the
two
fyshes
may
sygnify
the
olde
and
newe
testament
.
The
newe
testament
as
touchyng
the
euangelicall
&
apostolicall
wrytinges
wherin
the
christen
mans
faythe
is
lyuely
described
.
The
olde
as
touchyng
the
other
bokes
and
prophecies
.
☜
For
euen
as
the
fyshes
can
not
lyue
without
water
,
so
lykewyse
without
faythe
,
none
hathe
bene
,
is
,
nor
shal
be
saued
.
These
fyue
loues
therfore
and
two
fyshes
spiritually
vnderstanded
haue
bene
distributed
vnto
al
christen
people
.
And
if
ye
aske
by
whom
?
Surely
it
is
to
be
answered
by
the
apostles
&
they
which
be
sent
from
god
.
For
this
cause
(
my
frendes
)
take
ye
the
refection
and
fode
of
the
soule
in
the
fyue
loues
,
and
two
fyshes
spiritually
vnderstanded
:
that
is
to
say
in
the
holy
scriptures
,
and
in
fayth
.
And
vnderstande
that
the
worldly
doctrines
can
nat
nourishe
your
soules
,
but
rather
slee
than
,
for
our
lorde
sayeth
,
that
for
nought
we
honour
him
in
kepyng
the
doctrine
of
men
namely
if
it
be
not
grounded
of
gods
worde
but
rather
made
to
ouerwhelme
subuerte
and
darken
the
same
.
Let
vs
then
desyre
with
instant
and
feruent
peticions
this
heauenly
fode
of
almyghty
God
and
he
wyll
without
doute
gyue
it
vs
aboundantly
.
To
whom
be
all
honour
glory
prayse
&
thankes
for
euer
and
euer
.
Amen
.
Finis
.
¶
Imprinted
at
London
by
Richarde
Bankes
,
and
solde
in
Fletestrete
at
the
synge
of
the
whyte
Harte
by
Anthony
Clerke
.
Cum
priuilegio
ad
imprimendum
solum
.