babes after the iugement of the worlde euen to rude vnformed and rusticall persones And here sayth Chrysostomus we be taught vtterly to pluck down our high stomakê to folow humilitie And truly sayth he these wordes whiche our Lorde spake to his disciples occasioned them to be moche more diligent and lowly in hert For bycause it was likely that they stode moch in their owne conceytes for that they did cast out deuiles therfore with these wordes he abateth their courage represseth them For the thing that was done vnto them was a reue lation that is to say a disclosing and opening from god and not their owne propre studie and laboure And therefore the scribes and pharisees estemynge themselfes to be wise prudent fell from the knowlege of godes mysteries bycause of theire pryde and swelling myndes Wherfore if the secrete mysteries of god were hyd from them bycause of thys se then that we be vnder feare and awe let vs continewe as babes for this surely made the apostles of christ to enioy this secrete knowledge For lyke as whaâ— Paule saith tradidit illos deus in reprobuÌ„ sensuÌ„ that is god gaue them vp into a disalowed mynde he speaketh not this inducing god as doyng thys but them whiche gaue the cause so we must vnderstande in like wise this text where Christ sayth that hys father hath hyd this knowlegde from the wyse scribes and pharisees And why were they hid from them Herken what Paule sayth bycause goyng about to stably she theire owne iustice they were not subiecte to the iustice of god Al be deliuered vnto me sayth Christe from my father This he spake les any thing shuld be thought to be les in hym than that whiche is in god For as saynt Austin sayth if our sauiour Iesus Christ the sonne of god hath any thing les in poure then hath god the father then surely all be not his that the father hath for by begettinge did the father gyue the power to hys sonne lyke as all that he hath in hys substance did he by begettynge â–ª gyue to him whom he begatte of his substance Furthermore in the interchaungeable or mutuall knowledge of the father and sonne it is done vs to wyte that none other thinge was in god the sonne then was in God the father For it foloweth in the text and no man knoweth the sonne but the father nor noman knoweth the father but the sonne For surely by this that he onely knoweth the father he doth vs to vnderstande that he is of the selfe same substance that the father is of As if he shulde saye vnto vs. What meruayle â–ª I praye you is it if I be very Lord of all sith there is yet a greater thing in me euen the knowlege of the father of heuen that I am of y â— same substance y â— he is of Thus by these wordê Christ our sauiour declareth himself to be not man only but also god egal in powre w t his father And where he sayeth that none knoweth the father but the son he meaneth not y â— al men be vtterly ignorant of him but this he meaneth that by that knowledge that he knoweth his heauenly father noman ells knoweth him In so moche that that knowlege that men haue either of the father or of the son they haue it by y â— sons disclosing So y e the son discloseth not only his father but also himself vnto vs. For as the holy doctour saint Austin saith The word doth not only open y â— thing that is declared by the word but also it declareth it self But how doth y â— son disclose his fathers wil pleasure vnto vs Surely by his most coÌ„fortable word which is called his gospel Come therfore sayth Christ vnto me al ye that trauayle and I shall set you at rest He sayth not come he and he but come to me all ye that be in cares in heuynes and in synnes not that I myght take punishement of you but that I myght losen your sinnes Come not that I nede to be glorified of you but that I desyre your helth and saluation Come he sayth not wyth fete but wyth maners not wyth body but wyth feyth For this is the spirituall comming wherby one approcheth to god And if ye thus come I shal set you at rest he sayth not I shal saue you but that more is I shal set you in al quyet and reste Take my yoke vpon you What is Christes yoke Surely his Gospel which as Theophilactus saith sheweth vs glad newes forgiuenes of sinnes iustification commynge to heauen and that we be made the children of god O how swete how pleasaÌ„t and easy is this yoke Only let vs put froÌ„ vs pryde of hert and the care of worldely vanities learne of Christe to be meke lowly lyke as the holy Apostle Mathias folowynge hys maisters steppes whose memory we celebrate this day left vs exemple So shall we inioye that heauenly rest voyde of all greuance and replenyshed wyth all solace whyche here is promysed vnto vs. By Christ our lorde To whoÌ„ be all glorie Amen ¶ The Annunciacion of oure Lady commonly called our Ladies daye in Lente The gospell Luc. i. IN the sixt moneth was sent the angel Gabriel of God into a citie of Galilee named Nazareth to a virgine spoused to a man whose name was Ioseph of Dauids house and the virgines name was Mary And the angel being entred vnto her said Hayle full of grace the Lorde is with the blessed arte thou amoÌ„ges women WheÌ„ she sawe hym she was troubled vpon hys worde and deuised what maner greting this shulde be And the angel said to her Feare not Mary â–ª For thou haste founde grace with God Lo thou shalte conceyue in thy wombe and brynge forth a son and thou shalt call his name Iesus He shal be greate shal be called the son of the hyghest and the Lorde God shall gyue hym the seate of hys father Dauid and he shall reigne ouer the house of Iacob for euer and of his reigne shal be no ende Mary said vnto the aungell Howe shal this be for I knowe not man And the aungell answered and said vnto her The holy goost shall come vpon the and the vertue of the highest shall ouershadow the and therfore the thing that shal be born holy shal be called the sonne of God And lo Elizabeth thy cousin she also hath conceiued a sonne in her olde age and this is the sixt moneth to her which was called baren â–ª for no word shal be impossible with God Ma ry said Beholde the handmayde of the Lorde be it doon to me accordynge to thy worde The sermon vpon this gospell IF a Gospell deare people signifieth a gladde tydynges what Gospel can be compared with this gospell which sheweth to the blessed virgine Mary yea vnto vs all the gladdest tydinges that coulde come
The princes of this worlde do practice Lordlines ouer such as be vnder theÌ„ they persuade not their subiectes to loue honestie but by feare of punyshemeÌ„t they fraye them froÌ„ wronges and they compell men to honour them though they haue neuer so euill deserued it Yea the nerer they approche to tyranny the more wol they be honored of the people with hygh tytles Uerily such is for moost parte the kyngdome of seculare and worldly rulers But amonges the clergie the disciples of Christ preachers of his gospell to whom he bequethed hys spirituall kyngdom ought to be an other fashion of liuyuge The greater one be among them the les violent power or glorye he oughte to chalenge to hym selfe Wherfore sayeth Basilius that auncient doctour of the churche lette not the dignitie extolle the prelate of the church lest he falle froÌ„ the blesse of humilitie But let him â–ª rather know thys that true humilitie is seruaunte of very many For lyke as he whiche ministreth to many wounded persons and wypeth awey the fylth of euery wounde taketh not this office vpoÌ„ him to extolle and vawnte hym selfe therupon so moch rather he to whom is committed the cure and charge of maladies and diseases of his goostly brethren and susters ought to caste and be carefull wyth himselfe as the minister of all whiche muste render accomptes for all Neyther is it to be feared saith he that the purpose of humilitie shulde be broken of the subiecte whyle hys better serueth hym Let prestes therfore the prelates of Christes churche not be ashamed to shewe that sobrenes and modestie to the worlde which Christ tawght hys Apostles to vse And the more Apostolicall that men wol be counted and vicares of Christes churche so much the more ought they to folow Christe and his Apostles in lowlynes sobrietie It is not ynoughe truely to be called by a vayne tytle of name the seruant of God or the seruant of seruauntes in dede to practise all Lordilnes skant vouchsauyng y â— men shulde kysse there feete If there be any of this sorte surely they be no vicares of Châ—ist but of Antichrist they be not apostolical but diabolical no good herdmen but false hyrelynges no feaders of Christes flocke but deuourers no buylders but destroyers no pyllers of his church but pollers If they wol nedes be couÌ„ted for meÌ„ apostolical let theÌ„ folow the exemple steppes of Peter Paule resemble theÌ„ in dede of whom they woll be counted the vicares Let theÌ„ be irreprehenlible sobre chast modest louers of hospitalitie ful of holsom doctrine no drunkerdes no warryours no louers of fylthy marchandise no bruers of gods word but pure prechers Let theÌ„ attende to y â— hole flocke as Peter coÌ„mauÌ„deth fede it as much as in theÌ„â—s takinge charge of it w eout desire of fylthy lucre vsinge theÌ„selfes as they may be estemed ministers of Christ and feithful stuardes of y â— heueÌ„ly mysteries of god as Peter Paule were You sayeth Christe to hys disciples be they whiche haue abode with me in my teÌ„tations as who shuld say He that begynneth to be pacient and anone leaueth of is not rewarded wyth the crowne of glorye but he that holdeth on to the ende For as Bede sayeth perseueraunce whiche is called a constancie or strongnes of mynde is full well cleped the pyller of all vertues The son of God therfore leadeth wyth him to his euerlastinge kyngdom such as stycke by him and be no starters awey froÌ„ hym at euery puffe of winde For if we by planted in him and be partakers wyth hym of hys death doubtles we shal also be pertakers and companions of his resurrection Christ saith here that he hath disposed or bequethed to his disciples the kingdoÌ„ which his heueÌ„ly father ordeined disposed to him The kingdom of Christ surely is not of this worlde Neyther is there any equalitie to the lorde but only an emulation of likenes For only Christ is the ful image of God wheras the iust maÌ„ is accordinge to the likenes or image of God yf accordynge to the same he despiceth thys world and for this cause also we do eate the blessed bodye of Christ that we may be pertakers of the heueÌ„ly life Such a sticker by Christ in al his temptations was thys holy Apostle saynte Bartilmew he was a true prelate of Christes Church neither was he a minister or seruaunt of other in name and tytle only but in dede he preached truely and syncerely not his owne coÌ„stitutions and decrees but Christes gospel hym let vs folow that we also may be made pertakers of that heuenly ioye by Christ our lorde â–ª To whom be rendred al thaÌ„kes and prayses Amen â–ª ¶ On Michelmas daye The Gospell Mathew xviij IN that time the disciples cam to Iesus sayng Who is the greater person in the kingdom of heuen And Iesus calling vnto hym a chylde dyd sette hym in the middes of them and sayd Uerily I say vnto you onles ye turne and become as children ye shal not entre into the kingdom of heauen Who soeuer therfore shal humble hymselfe as thys chylde he is the greater person in the kyngdom of heauen And he that receiueth suche a childe in my name receyueth me But he that greueth one of these lytle ones which beleue in me it were bettre for him that a mylstone were hanged about hys necke and that he were drowned in the depth of the see Wo be to the worlde bycause of offenses For it is necessarye offenses to come Yet neuertheles wo be to that maÌ„ by whom the offense commeth Uerily if thy hand or thy fote offende the cutte it of and cast it from the. Bettre it is for the to entre into life halt or maimed then thou shuldest hauyng two handes or two fete be cast into euerlasting fyer And if thyne eye offend the plucke it out and cast it from the. Bettre it were for the wyth one eye to entre into lyfe than hauing two eyen to be cast into hell fyre Se ye despice not one of these lytle ones For I saye vnto you that their angels in heuen do alweyes see the face of my father whyche is in heauen The sermon vpon this Gospell NOt without great cause and consideration good people the churche hath appoynted a certaine daye in the yeare for the solemnization of saint Michael the Archangel and by him of al the angels of heuen sith in them is put no small coÌ„fort in earth to al good and deuout persons First therfore by the help of god we intende sum what to intreate of their nature and office which done we wil brefely declare the gospel of this day Wherfore ye shal vnderstaÌ„d that there be two sortes of angels some be good and some badde The good angells do continually ministre vnto god and serue for our behouf and their delite is to do men good bicause they
shal be blessed of gods holy hande they shal increase and multiplye they shal replenish the erth and haue it subiecte vnto them accordinge to the saynge of scripture If they feare the Lorde and walke togither in his wayes god shalle surely blesse them prosper and further them in al their doinges Wherfor thou maÌ„ which art hed of thy wife so loue maynteyne cherishe tender thy wyfe euen as Christe hath loued and moste tendrely imbrased his spouse the church If thou so do thou shalt eate the labours of thy haÌ„d as the prophet writeth thou shalt be happy and it shal be wel with the. Thy wife shal be as a plentifull vine tree vpon the walles of thy house Thy chyldren as oliue braunches rownd about thy table Loo sayth he thus shal the man be blessed whiche feareth the lorde This is gods institution of mariage these be the officies of maryed persons In these if ye walke like feithful and right christian persons though through the malice of the worlde ye suffre affliction here ye shal be sure after thys frayle lyfe perpetually to raygne wyth Christe oure lorde whyche wyth the father and holy goost thre per sons and one god is to be glorifyed and praised worlde without ende Amen ¶ At burienges The Gospel Ihon. xi MArtha sayd vnto Iesus Lorde if thou haddest bene here my brother had not dyed But nowe also I know y â— whatsoeuer thou askest of god god wol giue it the. Iesus sayde vnto her Thy brother shal rise againe Martha sayde vnto him I knowe y â— he shal rise at the resurrectioÌ„ in the last day Iesus sayd vnto her I am the resurrectioÌ„ and the life He that beleueth on me though he were dead yet shall he liue And euery one which liueth and beleueth in me shal neuer dye Beleuest thou this She sayeth vnto him Yea lorde I beleue that thou art Christe the sonne of god which cammest into the worlde The sermon vpon this Gospell WElbeloued people in our sauiour Christ this gospel is right comfortable to al feithful and true christian folke For in it is conteyned the glad and swere tydinges to al vnfeyned Christians that is to wit how Christ is our resurrectioÌ„ and our life if we beleue vnfeynedly vpon him and verely this is one of the chiefest articles of our religioÌ„ to beleue that though we dye here bodily for a tyme or rather slepe for so the scripture calleth it yet we shal rise againe and lyue euerlastingly wyth God in heauen through Christ in case we haue had stedfast feith in him and be founde cladde and adourned wyth the wedding garment at the day of the great Solempnitie that is to say at the generall resurrectioÌ„ of the chosen people of god when Christ the sonne of God shal be in full most perfite wise knitte conioyned in mariage to his louing espouse the church or congregation of the feithful persons But ye wol aske what thys weddynge garment is Ueryly after the minde of saint Gregorie it is charitie And that per sone entreth to the maryage but wythout the wedding garment whych being in the church hath feith but lacketh charitie Truly thys mans feith is not the true and liuely feith but it is a feyned feith and a deade feith as saint Iames calleth it bicause it is wythout workes For what auaileth it o my brethreÌ„ sayth thys holy Apostle Saynte Iames if a man wold say he had feith and hath no workes Trowe you that this feith shal saue him if your christeÌ„ brother or suster be naked and lacking dayly sustenaÌ„ce and one of you wolde say vnto them Go your way in peace warme your selues and fylle your belyes and yet neuertheles ye gyue them not the thynges necessarye for the body what wol this helpe So also feith if it hath not deades it is of it self dead By these wordes of saynt Iames we may lerne my freendes that it is not inough for a christeÌ„ man or womaÌ„ to say he beleue in Christ but he must also shew vs his feyth as saynt Iames sayeth by his dedes and workes Wherfore the weddinge wede that we must be cladde with is not bare fayth but it is charitie whyche is the frute of feyth or if ye wol nedes haue it feyth let it be that liuely fâ—yth which is garnished wyth this charitie that is to wit wyth suche zeale loue and affection whiche ye beare to god that for his sake ye freely aide releue your euen christeÌ„ accordinge to youre power And verely these be the workes that almyghty God requyreth of vs if we wol be counted his children and the inheritours of euerlasting blesse He commaundeth that our lyght shuld shyne afore men that they maye se our good workes and glorifye the father of heauen Finally the doers of these as hymselfe doth wytnes shal be called the blessed children of his father at the general resurrection and shal be â—ydden to come and entre into the vnspeakable ioyes of heuen which were prepared for theÌ„ sithens the beginning of the world Neither doth the most excellent clerke saint Hierom disagree from this interpretation saynge that the wedding garment may very wel be called the commaundementes of the lorde and the workes whiche be accomplyshed and fulfilled at the bidding of the law and gospell and he sayth that these workes do in a christen persone make the garment of the newe man whych garment verily who soeuer in the drad full day of iugement shal be found vnder a christen name not to haue shal be forthwith taken and caste into vtter â—arknes where according to the sentence of Christ shal be weping gnashing of teethe This by occasioÌ„ deare freeÌ„des haue I spoken of the weddyng garment wher w t must that sowle be cladde adourned which at y e general resurrectioÌ„ vprising again of al mankinde in flesh according to y â— article of our beleue shal by Christ liue euerlastingly But yet for the better more cleare vnderstaÌ„ding of this gospel I thinke it very expedieÌ„t to repete declare vnto you the very begynning of the historie whiche is red in this gospel accordyng as saynte Ihon the Euangelist doth report it in the begynninge of the xi chapter namely sith in it is conteined the most coÌ„fortable chefest article of the christen mans beleue The historie is this As our Sauiour Christ abode at Iordan it chaunced that in a towne named Bethania a certayne man called Lazarus laye sycke This towne was the natyue place countrey both of the sycke man and of his two susters Mary and Martha Uerely this Mary was she which wyth a notable record of loue towardes our sauiour Christ had annoynted hys hed as he sate at meate wyth a right preciouse oyntment with her heare had wyped hys feete whyche she had washed with the very teares that ranne downe from her eyen By reason wherof
THE GOSpels with brief sermoÌ„s vpon them for al the holy dayes in y e yere ¶ On saynt Andrewes day The Gospel Mat. iiij IEsus walkinge by the See syde of Galilee saw two brethren Simon named Peter and Andrewe his brother castinge a nette into the See for they were fyshers saith vnto them folow me and I shal make you fishers of men And they forthwyth left theire nettes and folowed him And when he was gone forth froÌ„ thens he saw other two brethren Iames the soÌ„ue of Zebedee and Ihon his brother in the shyppe wyth Zebedee their father mendinge their nettes he called them And they forthwith left the shyppe and their father and folowed him The sermon vpon this Gospel THe Gospell of this daye deare frendes declareth that our sauiour Christ whan he was here conuersant amoÌ„ges vs for our redemption sake before he wold do or speake any notable thing as the holy doctour Chrysostom sayth called chase vnto him his Apostles to thintent nothing might be hid from them of Chrystes wordes and dedes but that they might afterward boldely affirme say We can not but speake the thinges whych we haue sene hard As Christ therfor walked by the see side he saw two brethren germanes the name of the one was SimoÌ„ whiche also was called Peter the name of the other was Andrew whose memorie we do this day solemnize But what were these two whom our Sauiour Christe chase to be his apostles Were they greate worldly Clerkes were they philosophers were they pharisees or scribes were they great rich persones or men of high power and authoritie no verily they were none of al these they were but pore vnlerned fishermen And why did he chose these Uerily saith saynt Austine if Christ had chosen great lerned meÌ„ or men of estimatioÌ„ they might peraduenture haue sayd that they had deserued to be chosen bycause of their lerning or wisdom But our lord Iesus Christ going about to breake the neckê of the prowd â—hase men of no lerning ne reputation which he dyd also for this purpose that the glorie of the gospel might not be diminished nor shadowed with worldely succours and helpes So here Christe doth manifestly declare vnto vs in what kinde of people he most delyteth euen in the humble and contempte persones of the world and in such as be simple and as it were babes in worldly wisdom as in an other place he al so testifieth sayng I confesse and giue thankes vnto the o father lord of heuen of erth bicause thou hast hyd these thinges from the wise prudent persones and haste diseloâ—ed them vnto babes Aâ—d ye shal marke that Christ calleth babes here theÌ„ which laying a syde al worldly wisdom receiue gods word without al deliberatioÌ„ and which preferre not their owne iugemeÌ„t afore gods word but submitte themselues vnto it in all thinges He called therfore two simple fyshers and when did he calle them Uerely euen when they were in the myddes of theyr worke meaning herby as Chrysostom saith that we ought to preferre the folowyng of Christ afore al other occupations in the world For they were casting their nettes into the See and this fishing was a shadow of the newe fishynge whereby they shulde not take wyth material nettes fishes for the fode of the bely but wherby they shulde with the nette of godê word catche men whiche be browned wyth earthly cares vnto the desyre of the heuenly life Wherfore where as they were busyed and toyling about their bodyly lyuing which neuertheles was then their vocation or callinge according to gods commaundement whyche byddeth vs that in the sweate of oure face we shulde eate our bread from this general calling I saye he plucked them to a special calling whyche was to preach his holy gospel And verely his word of callynge had in it a wonderfull vertue for it so wrought in theire hartes that they forthwyth lefte altogither folowed him Aâ—d here we haue a nota ble exemple of obedieÌ„ce in these apostles for vs to fo lowe Chryste had not so sone called them but anou they folowed For he that loueth father or mother wife or children more then he loueth the Sauioure Iesu Christ is no mete maÌ„ for Christ that is to say he maye wel cal himselfe a Christen man but Christ wol surely refuse hym for one of his men and disciples when the terrible daye of Dome shall comme what tyme he shall descende in Maiestie to iudge both the lyuynge and the deade Christe thaÌ„ called these two brethern Peter and Andrew and also the other two IhoÌ„ Iames to what purpose to folow him only by the heles whether so euer he shulde goe ydelly No truly But to teache instructe theÌ„ in such wyse as they might in tyme coÌ„myng be made hys apostles hys legates hys Oratours hys preachers He chase them beyng yonge rude simple vnlerned nothing but playne fishermen and therfore they were the more apte and mete to receiue his heauenly swete and pure doctrine bycause they were not as yet infected with the sower le ueÌ„ of the pharisees But ere they departed froÌ„ hym he replenished them wyth such wonderfull wysdom and wyth such diuine doctrine that they were hable to coÌ„fouÌ„de the great and witty clerkes of the world Of fishe catchers and bodily fyshers he made them men fyshers and catchers of sowles So God long before promysed by hys prophete Hieremye saynge I wyll sende you fyshers and they shall fyshe you Such a worthy fysher of men sowles was thys noble Apostle saint Andrew He spared for no persecution of tyrantes to execute and fulfyll hys maysters commission whiche was to preache the Gospell and glad tydynges of mans redemption by Christe He preached it purely and syncerely euen accordinge to hys commission Yea for the feithfull executynge and witnessing herof he shranke not to suffre a very cruel death Let vs therfore folow him in feith that we maye also folowe hym to euerlastynge blesse by Christ oure Lorde who be praysed worlde wythout ende Amen ¶ On the conception day of our Lady The Gospel Mat. i. THe boke of the generation of Iesus Christ the sonne of Dauid the sonne of Abraham Abraham begatte Isaac Isaac begat Iacob Iacob begat Iudas and his brethren Iudas begat Phares and Zaram of Thamar Phares begat Esrom Esrom begat Aram. Aram begat Aminadab Aminadab begat Naasson Naasson begat Salmon Salmon begat Boos of Rahab Boos begat Obed of Ruth Obed begat Iesse Iesse begatte Dauid the king Dauid the kinge begat Salomon of her that was the wife of Urie SalomoÌ„ begat Roboam Roboam begat Abia. Abia begat Asa. Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Osias Osias begat Ioatham Ioatham begat Achas Achas begat Ezechias Ezechias begatte Manasses Manasses begat Amon. Amon begat Iosias Iosias begat Ieconias and his brethren in the transmigration of Babylon And after the transmigration of
for the purifieng of the childwife and also of the childe suÌ„what shuld be offered the most pure virgine Mary wold fulfylle the lawe also in this poynt though in her child byrth she knew was nothing after the maner of other womens byrthes contaminate or spotted but al was ful of heuenly puritie and holynes For what spotte of vnclennes could she haue which by the worke of the holy ghoste conceyued wythout mans knowlege only by imbracement of the heuenly power She goeth therfore with Ioseph who as yet was thought to haue bene father to Iesus vnto Hierusalem bearing the childe with them that they might present him in y â— temple in the sight of the lord to whom he was consecrate not but that al be the lordes but that we shuld be taught by this mystical figure that those mindes be most acceptable to God whiche with a manly strength of spirite haue conquered the lustes of y e fleshe so do auauÌ„ce to thinges heuenly and euerlasting Moses law intending this had commaunded the Iues that euery male so sone as by the openinge of the mothers wombe it was brought to lyght shulde be taken as holy to the lord whether it were of mankynde or of brute beastes that herby also the first frutes might go to the prestes so yet that the first begotten of the mankinde shuld be redemed out of the prestes handes onles the childe were of y â— Leuitical tribe Now surely the selfe law openly deliuereth our Lady froÌ„ the bonde of it where it sayth in the leuiticall boke The wife whiche receiuing sede shal bringe forth a maÌ„child For the blessed virgine our Lady was neither mulier that is to say such woman as haue lyen with man neither receiued she mans sede And as towching the opening of y e matrice surely this heauenly child did in no maner violate the chastitie of of y e virgins wombe but rather preserued halowed it from al spot of vnclennes during her life He then was presented in y â— temple as subiect to y â— law which was lord of al thingê both heuenly erthly He was redemed with a smal price which cam to redeme the hole world w t the price of his bloude For y e law had appointed y e Iues to redeme their first begotteÌ„ son with a lambe of one yeare olde which was giuen in sacrifice And thaÌ„ shuld be added a doue or a turtyll for y â— purifienge of al spot or vncleÌ„nes which might happeÌ„ to be coÌ„mitted in y â— begetting of y â— child or after to thintent y â— that whiche shuld be offered to the lord might be throughly pure Howbeit if they were not of abilitie to giue a lambe the law suffred them to giue in stede therof a turtil doue or a pigeoÌ„ for y â— redemptioÌ„ of y e child The other bird was offered for the purging of the sinne Our Lady therfore and Ioseph offered the pore mens oblatioÌ„ and it is not to be doubted but they wold haue made a richer gift if theire pouertie hadde not letted them Allbeit they re minde was rich in godlynes and to giue vs an exeÌ„ple y e professioÌ„ of pouertie was more profitable But lo there was at this self time in HierusaleÌ„ one SimeoÌ„ a iuste maÌ„ such one as stode in awe of god surelye he might wel be called a iust maÌ„ for he sought not his own but y e peoples weale he awaited for him y t shuld redeme out of boÌ„dage not him only but al maÌ„kind And bicause he was endowed w t this iustice godlines the holy ghost was in him had inspired him that he shulde not dye till he had sene with his fleshely eyen him that he longe before had espyed wyth the eyen of feyth As Mary therfore and Ioseph were bringinge the child into the temple this Simeon also cam by the guiding of the holy gost into the temple toke Iesus in his armes And here sayth Origene an auncient doctour of the church if thou Christen person wi lt in like wise hold Iesus and imbrace him in thy handê thou must with al labour attempt that thou maist haue the holy ghost to thy guide and so come to y â— temple of god as this holy SimeoÌ„ did Thou must be a iust person a fearer of god religiouse deuout godly as he was But what did Simeon ha uing this most blessed child in his armes He blessed and praysed god sayeng Now o lorde thou dost licence thy seruaÌ„t to depart in peace out of this world according to thy worde For myne eyen haue nowe seen him by whoÌ„ it hath plesed the to saue maÌ„kind whom I say thou hast prepared and ordeined in the face of al peoples to be vnto y â— hetheÌ„ persons Panyms which hitherunto for defalt of true knowlege haue worshiped false godê a light for to lighteÌ„ them to disclose thy trouth vnto them againe to thyn own people y â— Israelites a cause of most high glorie This in effect spake Symeon in his maner Let vs therfore good people for our ê‘te also blesse praise god that wheras we y â— inhabitantes of this Realme were before y â— coÌ„ming of Christ wicked Panims ydolaters we now by y â— disclosing of his gospel â—ee his people Let vs labour to be iust and holy persons pore in spirite rich in godlines Let vs desire to be led w t the holy spirite of God So shall we at last depart this world in true peace by Christ our lorde To whom be prayse for euer Amen ¶ Saynt Mathias day the Apostle The Gospell Math. xi IN that tyme Iesus sayd I confesse vnto the O father lorde of heauen and of earth bicause thou haste hyd these thinges from wise and prudent persons and hast disclosed them to yonglinges Uerily father for so semed it good before the. Al thinges be deliuered vp vnto me of my father noman knoweth the sonne but the father neyther knoweth any man the father but the sonne he to whom the son wyll disclose Come to me all ye that laboure and be burthened and I shall quiet you Take my yoke vpon you and lerne of me for I am meke and lowly in harte and ye shall fynde quiet to youre soules For my yoke is pleasant and my burthen is lyght The sermon vpon this Gospel Bycause our sauiour Christ good people what tyme he was conuersant here in earth amonge the Iues hadde vpbrayded them for theire misbeleue declaring vnto them that the Hethen persones were redyer to receyue hym then they at which wordes some were offended therfore he aunswereth to theire thoughtes in thys wyse I confesse that is I do thanke prayse the O father bycause thou hast kept close this heauenly doctrine from the wise and prudent men in their owne opinions such as be the scribes and pharisees and haste opened the same to fooles and
wyse I am the true vine my father is the husbandmam As who shulde say I am as it were the roote or stocke of the vine you are my meÌ„bres and as who shulde say the bowghes growyng out of the stocke My father of heueÌ„ hath plaÌ„ted me for he it is only that begatte me From him therfore as it were from the husbandmaÌ„ is the stocke come but you be come of the stocke that is to witte of me To the father as to the fountaigne and hed springe redoundeth the thanke of the hole benefite whiche what soeuer he giueth and bestoweth vpon you he giueth through me and his holy spirite The sappe and iuise of the stocke which giueth also to the brauÌ„ ches lyfe and power of bearynge of frute is the spirite whiche is coÌ„mon to the father and to me Thys spirite both knytteth me to the father and also coâ—pleth you to me Euery brauÌ„ch therfore which cleauyng to me and liuynge by my spirite shall brynge forth frute accordyngly hym woll my father purge cuttyng of froÌ„ him the superfluouse voyde lustes to thintent he may bryng forth more pleÌ„teouse also more gentle frute But on the other side he y â— clea ueth vnto me by the outward name of a christeÌ„ persoÌ„ or by an outward profession of feith wheras in dede he bringeth forth no frute of the christeÌ„ charitie this person wol my father cutte of froÌ„ the vine as an vn profitable voyde meÌ„bre of the same For in vayne is he in the vine which hath no frute but leaues only y â— is to say he is a vayne no true christen person which bosteth himselfe of y â— christeÌ„ feith expresseth not the same w t good workê mete for a christen man Now saith Christ ye be cleane for the worde that I haue spokeÌ„ vnto you Suerly deare freÌ„des we are purged and made cleane by Gods worde wherunto we haue giuen feith but we are styll to be purged to thintent we may yet bring forth more pleÌ„tiful frute For who is he as sayth saynte Augustine so cleane in this life which is not yet more more to be made cleane Christe therfore cleaÌ„seth those that be cleane that they maye be yet more frutefull But why saith he not ye be cleane by baptisme Uerely sayth thys holy doctour bicause in the water also it is the word that cleanseth For plucke awey the word and what is the water but water But let the worde come to the water and so is made a sacrament Let vs than take hede that we abide in Christ that he also maye worke in vs hangynge vpon hym For lyke as the braunche yf it be plucked from the vine can bringe forth no frute no more can we bryng forth the frute of any good worke onles we cleaue to Christe by feith and charitie from whens coÌ„meth whatsoeuer maketh to the true and euerlastyng helth I say let vs loke that we be continually knitte and ioyned to Christ as we haue exemple of thys holy man whose memoriall we halowe this daye whiche was an vndoubted liuely braunche of thys vine and brought forth in the sighte of the worlde moost pleasant and acceptable frute to god He remained â—nyt to Christ and therfore Christe was ioyned to hym wherby he both wanne euerlastinge saluation to himselfe and procured vnto god for whose sake he did al thinges glorie amoÌ„ges men For without Christ as Christe him selfe here saith vndoubtedly we caÌ„ do nothing Surely yf any braunche by hys owne fault plucke hymselfe awey from the true vine not only he bringeth forth no frute but as an vnprofitable bowghe being cutte of wyth the knyfe wythereth awey and anon after is gathered w t the other baren bowghes thrown into the fyer to be burned and thus being destitute and voide of the liuely moysture spirite of Christ he dyeth in the mynde thoughe he yet liue in bodye and after this life being seperated pared awey from the vine without recouerie he is cast in to euerlastynge fyer alweys there to brenne for hys punishement bycause he wolde not styll remayne in the vine as a good brauÌ„ch hereafter to haue brought forth and inioyed the frute of euerlastyng ioye And verely we shal abide in Christ if so be that his wordes be beleued of vs if the thinges that we haue be leued we kepe styl in mynd fulfyl the same in our dedes If we do thys there be no worldly stormes that we nede to feare for Christe shal be with vs the father of heauen shal be w t vs the holy goost shal be with vs what thinge so euer we shal aske we shal w tout doubt obteine it For as Austine saith if Chri stes wordes remayne fresh in our mouthes or in our memories be not founde in our life y â— is yf we liue not according to the gospel we be not couÌ„ted as braÌ„ ches in the vine bicause we drawe not life out of the roâ—e Let vs thaÌ„ good people be right braunches of this vine and bringe forth worthy frute to thintent we may remayne in Christ in this world and in the nexte inherite the euerlastynge ioye by Christe oure Lorde To whom with the father and holy ghost be prayse and glorie euerlastyngly Amen ¶ On Philip and Iacobs day The Gospell Ihon. xiiij IEsus sayd to his disciples Let not your hart be troubled Beleue in god and beleue in me In the house of my father be many dwellingê If it were not so I wold say vnto you I go to make ready a place for you if I go to make ready for you I wil com again take you to my self that where I am ye also may be And whether I go ye know the way ye knowe Thomas sayth to hym Lord we knowe not whither thou goest how can we know the way Ie sus saith to him I am the way and the trouth the life None coÌ„meth to y â— father but by me If ye knew me ye shuld know my father also And now ye know him ye haue sene him Philip saith to him Lorde shew vs the father we haue inoughe Iesus sayth to him So long time am I with you haue ye not knowne me Philip he that hath sene me hath sene the father how sayst thou shew vs the father Be leuest not that I am in y â— father the father in me The wordes that I speake to you I speake not of my self But y â— father which dwelleth in me he doth the dedes Beleue me that I am in the father the father is in me Els for y â— selfe dedes beleue me Ueryly verily I saye vnto you he that beleueth in me the workes that I do he shal also do greater also then these shal he do bicause I go to my father and whatsoeuer ye shal aske in my name that wil I do The sermon vpon
this gospell Bicause our lord had sayde before to Peter that whether he went he could not folowe now but he shuld folow afterward lest y â— other disciples shuld thinke that this promisse was giuen only to Peter our sauiour now to coÌ„fort them sayth Be not troubled but beleue stedfastly In my fathers house be many mansions that is the selfe same Region shal receiue you that shal receiue Peter For there is greate plentie there of mansions and ye shall not nede to say that it is necessary that they were made redy for you albeit if I go prepare you a place yet wil I com againe take you with me Here my frendes ye wol aske how can Christ go prepare vs a place sith there be alredy many maÌ„sions in heuen Saint Austin answereth to this doubt in this wise Trouth it is that there be many maÌ„sions but they be not yet as they are to be prepared For the self same mansions which Christ prepared before in predestinating he prepareth now in working In predestinatioÌ„ therfore they be alredy Els he wold haue said I wil go and prepare that is I wil predestinate but bicause they be not yet in operation he said If I go prepare you a place And surely he now prepareth maÌ„sions by preparing tenantes for the mansions For where he saith in my fathers house be many mansions what thinke we is the house of God but the teÌ„ple of god of which the apostle saith The temple of god is holy which temple be you This house of god therfore is yet in building is yet in preparinge But what is that whiche to prepare he goeth away if he prepare our selfes whiche how can he do if he leaue vs Surely sayeth this holy Doctour he meaneth this that to the preparinge of these mansions the rightuouse man ought to lyue by feythe But if he shuld see it were no feith Christ therfore goeth awey that he may not be seen he withdraweth himself froÌ„ vs that he may be beleued For then is a place prepared for vs if we liue by feith This is the wey that our sauiour Christe here speaketh of Yea Christ himselfe if we beleue in him is the very wey for vs to heuen he is y â— trouth he is the life Let vs not then be troubled good people in our hartes For he that is the way wil not surely leade vs a wilsom wey if we stik vnto him neither will he deceiue vs and put vs in foles paradise sith he is the selfe trouth neither yet wol he leaue vs in the erroure of death sith he is the self life And therfore Christ sayeth further that no man can come to the father but by him he sayth that he that knoweth him knoweth also the father forasmoche as the father and he be one Yea sayth Christ ye that be my disciples do also know my father and ye haue seen him Undoutedly my freendes the disciples of Christe sawe god the father after a certayne maner in Christe commaundynge the wyndes and the sees commauÌ„ding deuilles driuinge out diseases wyth a worde were they neuer so incurable raisinge wyth a worde the deade to life agayn Howbeit y â— noueltie of Christes wordes dyd sumwhat trouble the Apostle Philip whose memory togyther wyth hys felowe saynte Iacob the churche doth thys daye solemnize as it troubled also the reste of the Apostles Wherfore saynt Philip more gready than the other to learne desyreth Christ to shew to them the father and they shuld be satisfied But what saith Christ to them agayn Haue I been so long with you do ye not yet know me Philip he y â— seeth me seeth also the father Surely if the father of heauen shulde haue spoken vnto his Apostles he shuld haue spoken none other thing thaÌ„ that Christ spake if the father shuld haue wrought he shuld haue wrought the same y â— Christe did worke The same mind is in them both the same wyll â–ª the same power and nature If we beleue this though the corporall presence of Christe as he was here coÌ„uersant amongê his disciples be taken from vs yet we shal se him absent moch better w t the eyen of feith then y â— misbeleuing Iues saw him presently with their fleshly eyen Thus dyd these two holy Apostles Philip Iacob see him after he was ascended vp to his father therfore the thingê that they saw y â— father worke by him the same by him did they bicause they cleaued fast vnto hym by feith charitie Yea Christ vttred also more clearely the power of his godhed after he w tdrew his corporal presence from them Insomoch whosoeuer ioyneth himselfe to Christ by y â— EuaÌ„gelical feith shal by Christ worke also as great thinges yea or greater thaÌ„ Christe him self did worke whaÌ„ so euer the glorie of god shal require a miracle The Apostles therfore healed disea ses euen with their shadowes they conuerted to the feith not a fewe persons as Christ did when he was here in earth but hole nations but yet they did this by Chryste or rather Chryste dyd these thinges in them Lette vs then haue in vs this stronge feith and this brenning charitie and than wythout fayle what so euer we shal desyre in Christes name he woll perfourme it To whom with the father and holy ghoste be rendred thankes and praysynges for euer and euer Amen ¶ On saint Ihon Baptistes day Gospell Luc. j. ELizabethes time was fulfilled that she shuld be deliuered and she brought forth a son And her neighbours cousins herd how the lord had shewed his great mercie vpon her they reioysed with her And it fortuned the eight daye they cam to circuÌ„cise the childe called him Zacharie by the name of his father And his mother answered sayd not so but he shal be called IhoÌ„ And they said vnto her There is none in thy kinred that is named by this name And they made signes to his father how he wolde haue him called And he asked for writing tables wrote sayng Ihon is his name And they al merueled and forth w t his mouth was opened his tong and he spake blessing god And feare can vpon all theire neighbours And in all the hylly countrey of Iewry were al these wordes spred abrode al they that herd them did put them in theyr harte sayeng What maner child shal this be And the lordes haÌ„d was with him And Zachary his father was fylled with the holy ghost prophecied sayeng Blessed be the lord god of Israel for he hath visited and made redemption to his people A sermon vpon this Gospell GOod people the church this day doth soleÌ„nize the birth of saint Ihon Baptist whoÌ„ god had ordeyned to be a messanger to make ready the waye against the coÌ„ming of our sauiour Christ. This holy prophetes mother named Elizabeth was thought to haue bene baren But it
pleased god so to worke with her to set forth his owne glorie and power He sent to her therfore nowe in her old age this blessed child to take the reproche of barennes from her He prolonged for this intent her child bearing that the ioy herof might be the greater and she be made the more renowined and notoriouse For all her neighbours kynsfolke which before had knowne her ba rennes were nowe made witnesses of the heauenly grace wherw t God had endowed her For none that saw the child departed w t silence but blessed praysed god which vnloked for had seÌ„t this blessed child vnto her being of this age The eight day therfore they went to circumcise the child according to Moses lawe And bicause Zacharie his father was by gods prouision made duÌ„me and spechles they supposing that the father wold so haue bene best ctÌ„en â–ª ted named him Zacharie by his fathers name But Elizabeth his mother said he shuld not be so called but Ihon shulde be his name whiche name she had lerned not of her husbande whiche at this time was become spechles but by inspiratioÌ„ of the holy ghost signifieng that he that was born shuld be the bedel or messanger of the new law which shuld abrogate the old traditions turne the carnall worshyp into a spiritual grace For Zacharias betokeneth in Hebrue a remeÌ„brer of god Ihon is named the grace of God The iustice of the lawe stode in appoynted workes the iustice of the gospell standeth by faythe through grace fauour Howbeit the kinsfolk wold not be ruled by the mother to giue him this strauÌ„ge name bicause there was none in al their kindred so called but they wolde in any wyfe haue hym called Zacharie by his fathers name And yet at this day there be some better pleased w t the name of Zacharie then w t the name of Ihon these be they that can not yet suffre that the ceremonies of y â— old law shuld be abolished so that in effect they crye we wil none of this new name of Ihon but we wil haue stil the old Zacharie wherfore for asmoch as the childwife the cousins could not agree in the name it was necessarie that the authoritie of the father shuld come betwene to breake the strife But he had not as yet the vse of his tong where now neded speche Wyth signes therfore they signified vnto him what name wold pleace him that his child shulde haue He vnderstanding y â— mater required writing tables to declare that thinge by dombe letters whiche by liuely voice he could not bring forth The tables brought he wrote in this wise Ihon is his name Now cam the time that Moses law shuld speake which before had after a fashioÌ„ described w t figures the grace of the gospel The time now was com that the mouth which vnfeithfulnes had locked shuld now through feyth be opened He had not therfore so sone writen but y â— bond of his tong was loused Neyther did he beginne hys speach with any other thing than with the praysinge of God by whose goodnes so greate ioyes were heped vpon hym Let vs in like maner good people beleue as saynte Ambrose exhorteth vs to thintent our tonge which is bounde wyth the bandes of vnfeithfulnes may be loused And surely onles the Iuishe tonge be putte to silence whyche preacheth carnal obseruations the tong of the gospell can not speake whyche preacheth grace feythe and charitie Al these thingê of y â— olde childwife of the noueltie of the name of the son born by y â— promise of the angel of the father made first of a speaker dombe again of dombe a speaker were blown abrode not only in the neighbours cousins mouthê but also through out al the hylly countrey of Iewry so that they did not only wonder but also were astonyed agast at the strangnes of the thing sayeng w tin themselfes What maner of ê‘son shal this childe be None of al y â— prophetes was so woÌ„derfully born which thinges declare that this is done by gods power which is w t the child beiÌ„g ordeined for high purposes And they thought not thus w tout cause For in dede gods haÌ„d had vttred his heuenly vertue in the childe And to thintent al thinges might be ful of miracles reple nished w t ioy Zacharie also Ihons father being inspired w t the holy ghost brasted forth into this song Blessed be y â— lord god of Israell for he hath visitted redemed his people of Israell Doubtles god visited his people of Israel both wayes whether we vnderstande the material Israelites for he cam to the lost shepe of the house of Israel or the spiritual Israelites that is the feithful persons which were worthy of this visitation He visited theÌ„ which were now by long sicknes coÌ„sumed he redemed them being sold vnder sinne w t the bloud of his only begotten son He called them his people not bicause at his coÌ„ming he found them his but bicause by visitting he made them his Let vs then praise almighty god that he vouchsaued to make of vs whiche were not his people his people Let vs imbrace y â— iustice not of y â— Iuish law but of y â— gospel of Christ. Who be c. ¶ On saynt Peters and saynt Paules day The Gospell Mat. xxi IEsus came into the partes of Cesarea Philippi asked his disciples sayng WhoÌ„ saye men that I the sonne of maÌ„ am They sayd Some say thou art ThoÌ„ the baptist some Helias some Hieremye or one of the prophetes He sayth vnto them But whoÌ„ say you that I am Simon Peter answered and saide Thou arte Christe the son of the lyuinge God And Iesus answered sayd vnto him Happy arte thou Simon the son of Iona for fleshe and bloude haue not disclosed this vnto the but my father whiche is in heuen And I say vnto the that thou art Peter vppon thys rocke I wyll buylde my churche the gates of helle shall not preuayle agynste it And I will giue to the the keyes of the kingdom of heaueÌ„ and what soeuer thou byndest in erth shal be bound in heuen and what soeuer thou losest in erth shal be losed in heauen The sermon vpon this Gospell THis Gospell my frendes declareth how oure Sauiour Christ after he was com into y e parties of Cesarea Philippi wolde proue how moche his disciples had profeted by so many hys sermons and miracles whyche they had now herde and seen and whether they thought any higher thing of him then the comon people did He demaundeth therfore of them sayeng Whom say men that I am They answered Some saye thou arte Iohn the baptiste for so thoughte the Herodians other say thou arte the prophete Helias bicause he was rauished vp therfore they thought now that he appeared accordynge to the prophecie
of Malachie other some say y u art Hierimie bycause he bare the figure of Christ and bycause vpon him it was said Lo I haue coÌ„stituted the this day ouer peoples kynges that thou shuldest plucke vp disseuer build and plante which thingê in very dede were to be accoÌ„plished in Christ. Iesus hearing this to thintent he wold wrynge out yet a more certaine and hygher coÌ„fession of his disci ples who ought best to haue knowne him asked theÌ„ saynge But who saye you that I am Then saynte Peter made answere for him his felowes for of al them was the question asked and sayd Thou arte Christ the son of the lyuinge god Iesus answered Blessed art thou Simon the son of Iona for flesh bloud hath not opened this vnto the but my heueÌ„ly father And I saye agayne to the thou art Peter or Cephas in the Hebrue that is to say a rocke vpon this rocke shall I buyld my churche that is to saye vpon this rocke of thy confession I shall buylde my church For this coÌ„fession conteineth the suÌ„me of the christeÌ„ feith accordyng to the Apostle Paule sayng If thou confesse wyth thy mouth our lorde Iesus with thy hart beleue that god raysed hâ—â— froÌ„ death to life thou shalt be saued So the christeÌ„ church is buylt not vpoÌ„ the person of Peter but vpoÌ„ the feith as Chrysostome sayth And this is the confession of feith Thou art Christ the sonne of the lyuyng god Wherfore Peter as saint Augustine affirmeth doth here represeÌ„t the hole church to whoÌ„ the keyes were deliuered For yf we wold say the church were buylt vpoÌ„ the person of Peter we shuld put an other fouÌ„dation of the church then Christ whiche is agaynst Paul For he sayth none may put any other fundation but that which is put alredy Christe Iesu. For men wylling to be buylt vpon men sayde I hold of Paule I holde of Apollo another sayde I holde of Cephas which is Peter But other which wold not be built vpoÌ„ Peter but vpoÌ„ the rocke said I hold of Christ. Wherfore sayth Erasmus I do muche meruaile of some which do wrest this text to the byshop of Rome sith it is ment not vpon hym but vpon all Christen persons which thynge Origen the auncient Doctour doth excellently declare saing If therfore we in lyke wyse by the reuelynge of the father which is in heuen for in heuen is our conuersation woll coÌ„fesse that Iesus Christ is the sonne of the lyuyng god it shal be also said vnto vs. Thou art Pe ter c. For euery one that is a folower of Christ is a Peter that is to say a rocke But there be some men which can be contented with nothing onles it be vn measurable Christe therfore did cal him Peter that is to saye a sure stone or rocke whiche wauereth not hither thither wyth â—ondry opinions vpon thys rock of thy coÌ„fession saith Christ woll I buylde my church y t is to wit my house palace whiche I wyl so establishe vpoÌ„ a sure immouable fundatioÌ„ y e no force nor power of the Helly kingdoÌ„ shal be hable to coÌ„quere it The deuyl layth sege to vs w t many engyns he laboureth to brynge agaynste vs the hole rowte of wycked spirites but by Christes helpe his church shall stand let vs only take hede this coÌ„fession remayne wyth vs. The heuenly kingdom is the church the kingdom of the deuil is the world which noman nedeth to be aferde of so he be a Peter And for this thy confession saith Christ I wyl giue the the keyes of the kingdom of heueÌ„ Behold saith Origen how great power the rocke hath vpoÌ„ which Christes churche is buylt that also her iugementes shall remayne sure euen as God him selfe iugynge by the same Let him therfore be faultles which shal bynde or lose an other that he maye be founde worthy to bynde and to louse in heuen And that Christ gaue this authoritie aswel to other as to the person of Peter it is very playne by other places of scripture and namely in the. xx chapter of Ihon where the euening after his resurrection he sayd to all his disciples As my father hath sent me so I send you And after he had so said he breathed vpoÌ„ theÌ„ sayng Whose synnes so euer ye shall forgiue be forgiuen and whose synnes ye shal retayne be reteyned And in like maner before his death he sayde to them all What so euer ye shal bynd vpon erth shal be bound in heauen and what so euer ye shal louse vpon erth shal be loosed in heueÌ„ Let vs not thaÌ„ attribute that to one which was spokeÌ„ to many Let vs not buyld Christes church vpon the person of any mortall maÌ„ which is to buyld it vpoÌ„ the sande but let vs build it vpon the sure rocke that is to witte vpon the coÌ„fession of feith that these holy Apostles saynt Peter and Paule made preached whose memorie we solemnize this day Let vs confesse with our mouth beleue with our harte that God raised Christe from death to life y â— he is the true Messias Sauiour And no doubt we shall enioy the heueÌ„ly enheritauÌ„ce prepared for vs before the making of the worlde by Christ our lord to whoÌ„ be praise euerlastingly AmeÌ„ ¶ On Mary Magdalens day The Gospell Luc. vij ONe of the pharisees desired Iesus that he wold eate w t hym And being entred into y e pharisees house he sate downe And beholde a womaÌ„ in the citie which was a synner knowing that Iesus sate in y â— pharisees house brought an Alabaster box of ointment standing at his feete behinde weping began to water hys feete w t the teares wyth the heare of her hed she wiped kyssed his feete with the oyntmeÌ„t anoynted them The pharisee seyng this which had called him spake w tin himselfe saynge If thys were a prophete he shulde haue known who what maner person is thys woman which towcheth him for she is a synner Iesus answered said vnto him Simon I haue sumwhat to tel the. He said maister say on A certayne lender had two dettours the one ought fyue huÌ„dreth pens the other fyfty They not hauyng wherw t to make payment he forgaue them both Which of them now tel me wil loue him more Simon answered said I suppose y t he whoÌ„ he forgaue the more suÌ„me He sayd vnto hym Thou haste rightly iuged and turning himself to the womaÌ„ he said to Simon Seest y u thys womaÌ„ I entred into thy house water to my feete y u gaueste me none but this womaÌ„ hath watered my feete w t teares wyth the heares of her hed she hath wiped theÌ„ Kysse y u gauest me none but this womaÌ„ froÌ„ the tyme I entred hath not lefte kyssing of my feete Thou anoyntedst not my hed
persones be called in latine publicani And surely this kind of meÌ„ bycause they did exercise an occupation or office of fylthy gaines and of violent rapacitie were many ways infamed noted and euyl spokeÌ„ of and specially amonges the Iewes But our Sauiour Iesus Christ which had called a lytle before vnto him SimoÌ„ and Andrewe IhoÌ„ Iames froÌ„ a base though yet not vnlawful kynde of lyuyng to thintent he wold openly declare vnto the worlde that he abhorred no sorte of men at al so they wold conuert themselfes to better he calleth this Mattheu vnto hym and coÌ„maunded hym to folowe hym Mattheu castynge no perilles or at lest wey despising al perilles whiche myght happen of Rulers forthwyth without delay leauing his accomptes vnperfite and leauing his gaynfull office beganne to folowe Iesus beinge sodenly made of a publicane a disciple And bycause he forsoke earthly gaynes he was ryghtly made a stuard of the Lordê talentes Truly the very brightnes and maiestie of the hidde godhed of our Sauiour Christ which also glystered in his humane face had power to pluck vnto him with the first syght those that beheld him For yf the Magnes stone hathe as they saye suche vertue efficacie in it that it caÌ„ draw vp yron vnto it howe much more could he that is the Lorde of al creatures drawe vnto hym whom he wolde And it happened afterward that this Matheu being now called to be Christê disciple desired him that he wold vouchesaue to take a repast wyth him at his house Our Lorde neyther disdayned to do thys thynge at hys new disciples request to thintent he wold gyue vs instruction that the company and felawshyp of wicked ê‘sons ought not to be eschued of preachers and holy men yf there be any hope that by their coÌ„pany they woll amende there nawghty lyfe Mattheu therfore beyng honored by Christes commyng into hys house made vnto hys maister a great and sumptuouse feast wherunto he also had byddeÌ„ many men of his ordre and facultie that is to wit euen a bourde full of customers publicans and synners whom by hys exemple and wordes he had allured and drawen into admiration loue of Iesus The pharisees therfore whiche were euer huntynge and seking occasions how to sklaunder trappe Christ espyeng hym nowe wyth hys disciples syttyng and eatyng wyth these synful sorte of men durst not yet rebuke Christe to hys face lest he shulde peraduenture taunt them againe as he had oftentymes doon before but went about to drawe and trayne his disciples from him Wherfore they come to them say Why doth your maister eate wyth these publicans and synful persons Trouth it is good people that the euil talkes of euyl men do corrupt the good maners of good meÌ„ But Christes coÌ„munication wyth these euil men was not to catche the euil maÌ„ners of them but by his heueÌ„ly medicine to plucke the euyl maÌ„ners froÌ„ theÌ„ He cam to cal the shepe y t were lost strayed out of the right pathe of godlines being seduced led out therof by suche hypocrites pharisees as these were which were here offeÌ„ded w t Christ These be they that Paule speaketh of which glorieng in the lawe do disworship god by the traÌ„gressioÌ„ of the lawe vaynly reputynge themselfes to be the guydes of y â— blind the light of theÌ„ y e be in darknes Our Sauiour therfore hearing the pharisees thus disputing wyth his disciples which as yet were but weake he defeÌ„deth them in this wise The hole nede no phisician but the sicke Christe calleth him selfe a phisician whiche by a wonderfull kynde of surgery was wouÌ„ded for our iniquities that he myght heale the woundes of oure synnes He calleth them hole which wyllyng to stablyshe there owne iustice were not subiect to the true iustice of God And he calleth them sicke and diseased whiche beynge ouercome in their coÌ„science do acknowlege their frailtie and espi yng howe by the lawe they be not iustifyed do submitte themselfes by penaunce to the grace of God But go your weys sayeth Christe and learne what thys sentence of the prophete Osee meaneth where God sayeth I require mercye and not sacrifice as who shulde saye Why accuse ye me when I releue and correcte synners Why do ye not rather accuse God the father of heauen which speaketh thys sentence by his prophet He admonisheth vs than that by workes of mercie we shulde gette vs the reward of the heuenly mercy and not that despising the necessities of the pore nedye we shuld trust to please God by the oblation of sacrifices Wherfore good people lette vs folowe thys blessed Apostle saynte Matheu let vs leaue al fylthy gaynes and come to Christ when he calleth vs by the preachynge of hys word Let vs be charitable do the workes of mercie as Christe teacheth vs that we maye be of the nombre of those which shall inheritie the kingdome of heuen prepared froÌ„ the beginnyng of the worlde by the father of heuen to whom be al prayse Amen ¶ On the Assumption of our Lady Gospell Luc. x. IEsus entred into a certaine towne And a certain woman named Martha receyued hym into her house And this woman had a sustre named Mary which also sitting at Iesus fete herd his word But Martha was combred about moch seruing stode and sayd Lord hast thou no regarde that my sustre hath left me alone to serue Byd her therfor that she helpe me Iesus answered said vnto her Martha Martha thou carest and art troubled about many thinges but one is necessarie Mary hath chosen the best parte which shal not be taken from her The sermon vpon this Gospell What time our sauiour Christ walked here vpon erth w t his disciples which leauing the cares of earthly thinges gaue themselues only and holly to the gospel it chauÌ„ced so that he entred into a certain village In this village there dwelled two women the name of the one was Martha the others name was Mary whiche women ioyfully receyued Christ and his disciples into their house The loue and zeale of either of them towardes the lorde was egal but their fourme maner of lyfe was diuerse like as in one body be sundry vses of the partes and membres of the same as also in the bodie of Iesus which is the church be diuerse sundry giftes of the spirite For Mary making as it were holyday from al busynes of the house now at Christes comming sat her downe at his fete hearing his wordes wherwith she was so rauished that forgettinge all other thinges she coulde not be plucked thens Contrary wise Martha being carefull for the purueaunce of the feast ranne about hither thether al busye that nothing at al shuld lacke that perteined to the welcoÌ„ming feasting of such a gest Wherfor not being sufficient of her selfe alone to do al y e she wold haue done
made ready seing her suster vnoccupied sitting at Iesus fete she thought it lost labour to chide her suster whoÌ„ she knew could not be plucked awey but she suÌ„what blamed our sauiour whych held her wyth hys wordê from the necessarie busynes as she thought Lord sayth she hast no regard y e my sustre suffreth me to do al alone CoÌ„maund her therfore y e she rise help me Our lorde being moch delyted in the zeale affection of either of these women discoÌ„mendeth not the diligent sturring about the house of Martha neyther doth he chyde her for murmuring at her suster but he gently excuseth Mary saieng Martha Martha veryly thou arte troubled vexed about many thinges But there is one thyng most nedeful which is alweys to be done if it may be as who shuld say Do thou thy fuÌ„ction office what soeuer the purueiance be But Mary hath chosen a farre bettre parte whych forgettinge the thinges of the body is holly vusied in the thinges of the mind It is not mete that she shuld be called awey froÌ„ the bettre thinges whiche she hath chosen be thurst to lower vyler seruices Thy loue zeale is thaÌ„kfull vnto me in that thou preparest a repast for the time for me mine but I am more swetely repasted of theÌ„ whyche conuey my wordes into the bowels of theyr sowles that they may be saued For this is y â— meate whyche doth singularly fede me thys is the drynke which doth singularly refresh me He that regardeth the thinges of y e body is distracted into suÌ„dry cares and of these officies there shal be then an ende when immortalitie appearing y â— necessities of mortal persons shal cease wher w t the weaknes of humane nature is now accombred But he goeth the nerest wey to worke which casting awey al such cares is altogither rauished vnto heuenly thinges setling himself to one only thing but which one is bettre thaÌ„ al the other thinges the felicitie wherof shal not be taken awey but augmented when that thing shal be abolished which is imperfect that opened which is perfecte Neither ought we to murmure againste them as though they were ydle personnes which haue sequestred themselfes from corporal ministeries do for the same purpose attend and giue themselues to heuenly doctrine folowing and ensuing the steppes of Christ lerning the thing that they may teache others throughly transposing into the intrailes of the mynde the thinges that they may instructe their euen christen to thintent they may profette the moo to the winning of euerlasting saluation And yet in the meane season they shall not lacke their rewarde which with a godly zeale do releue according to the exemple of this Martha the bodily necessities of the preachers of gods word whyche feade the hungry clooth the naked viset the sicke and prisoners harbrough receiue the nedy for in that they do this to their euenchristâ— they do it to Christ himself And he that geueth but a drawght of colde water to a prophet y â— is to say to a precher in y â— name of a prophet shal haue the same reward that the prophete hath Wherfor as â—aint Austine saith our lord rebuketh not the worke corporal seruice of Martha but â—e distinctâ—th y â— office sayng Mary hath choseÌ„ the best ê‘te which shal not be taken from her as if he shuld say Thou Martha hast not chosen an euil ê‘te but she hath choseÌ„ a better why a bettre bicause it shal not be taken from her but from the shal be ones taken the burthen of necessitie For when thou coÌ„mest to the heueÌ„ly countrey thou shalt fynd there no gest ne straunger to receyue by hospitalitie but for thy â—pfette it shal be taken from the to thintent the thing that is better might be giuen vnto the labour shal be taken from the that rest might be giuen vnto the in the stede Thou sailest in y â— midde sees she resteth in the hauen or port For the swetnes of y â— trouth is euerlastig yet in this life it is augmeÌ„ted but in that life to com it shal be accoÌ„plished shal neuer be takeÌ„ awey Now surely there was neuerwomaÌ„ no noryet man that euer atteined here in this world to y â— high perfection heuenly kind of liuing as did the most blessed virgine Mary y â— mother of Christ who was replenished with al graces most plentuously as also testified Gabriel gods angel Mary which was this Marthas suster in dede was moch to be coÌ„mended but nothing to be coÌ„pared w t the perpetual virgine Mary Christes mother Wherfore as she was here in erth replenished with al vertues so is she now in heuen replenished with al ioyes Let vs then folow the diuine contemplatioÌ„ godly meditatioÌ„ of these Maries that we maye also enioye that blesse that shall neuer be taken from vs through Christe oure lord To whom be al praise and honoure Amen ¶ On saynt Bartilmews day The Gospel Luc. xxij THere was a contention amonges the disciples of Iesus whiche of them was thoughte to be greater But Iesus said vnto them The kynges of the Gentilles do reigne ouer them they that haue power vpon them be called graciouse Be not ye so but let the greater amoÌ„gê you be made as the yonger the chief as the seruitour For whiche is greater he that sytteth down at the bourd or he that serueth Is not he that sytteth downe Uerily I am in middes of you as he that serueth ye are they which haue abode with me in my temptations And I dispose vnto you as my father hathe disposed vnto me a kyngdome that ye may eate and drinke at my bourde in my kyngdon and sitte on seates iudging the. xij tribes of Israell The sermon vpon this Gospel FOrasmuch as our Sauiour Christ at his mauÌ„dy or supper before his passion had made mention of the kingdom of God his disciples which were at that tyme sumwhat weake not throughly spiritual but smellyng yet a lytle of the fleshe fel at contention and variaunce amonges themselfes which of them shuld after his departure haue the primacie or hed rule in the kyngdoÌ„ of god For in the hole busynes of the blessed sacrameÌ„t mystery of hys mauÌ„dy he semed to take them al as egal not preferryng one aboue an other sayng vnto theÌ„ Take deuide amonges you But Iesus albeit at diuerse other tymes he had chalenged them for thys affection yet at hys departure vpon thys occasion he specially reth to plucke it cleane from them coÌ„mauÌ„ding them that they shulde not ymagen any such thinge in the kyngdom of heauen as they sawe in worldly kyngdoms For this is a farre other maner thing it standeth in benefites and not in force it is obteyned and also mainteyned w e ghostly garrisons and not with violence and is enlarged by persuasion and not by compulsion
themselfes be good of nature and theire office is to execute gods busynes and to take charge and cure of vs mortall men They defende and protect I say al good folke from the assaultes and violence of the deuyll they nourish concord peace vertues good studies artes sciencies polecie coÌ„mon welthes discipline shortly to speake mans helth and salfgard That these be the properties and offices of good angells appeareth very playnly by innumerable places of hooly writte wheare the good fathers were holpen and be nefited of them as in the olde testament were Abraham Iacob Loth Tobie the children of Israel being in the wildernes the three children whiche were cast into a hote furnaâ—e Eleas Elizeus and many others In the newe testament saynte Peter whiche was led out of prison by an angel also saint Paule whyche was certifyed of the shypwrake and of saluation and diuerse other But lette vs marke how great their power and vertue is One angell in one night strake all the firstbegotten of the countrie of Egipt One angel in one night strake down the hole armie of Sennacherib as appeareth in the fourthe boke of the kinges One angell in a plage of pestilence destroyed thousandes of men as appeareth in the seconde boke of kinges I let pas the visions of the prophetes Esaye Elie Elizeus Ezechiel Daniel and the rest where the Lorde by hys angells dyd speake and teach thinges whiche were to be done taught Also the reuelacions of saynt Ihon setforth in the boke of the Apocalipse Furthermore when so euer almighty god wold set out any singulare thing to mankind he shewed it afore by his angels as for exemple of Sampson of Iohn Baptist yea and of Christ himself to be borne The angels were present at Christes byrth at his death at hys resurrection and at sundry other tymes Ye shal morouer vnderstand that there be angels and also archaÌ„gels that is to saye chiefe or principall angels and they haue distincte officies and seueral functions wherby god almyghty exerciseth hys wonders The Apostell Paul therfore teacheth that there be powers dominatioÌ„s vertues And according to their officies and properties they haue names as saynte Michaell whose memorie the church doth this day celebrate as Gabriel as Raphael whiche for their high kind of ministration be called Archangels For lyke as a king hath vnder him princes dukes capitans lieutenantes coÌ„stables and other officers to defend men from iniuries to kepe the peace to brydell and punishe â–ª â—auenours and euil disposed persons euen so hath god who is king of kinges his angels vnder him of diuerse officies for mans sauegarde and defense against noysom spirites The angels I say of god whether they be sene or not â–ª sene be alweyes ready and assistent to good personnes and be theyr kepers which thing the ladder that Iacob saw reaching vp to heauen by whiche ladder the angels of god ascended descended doth manifestly declare But here peraduenture ye woll aske thys question why angels do not so often nowe appeare as they did in old tyme To this questioÌ„ the apostle maketh answere in the first chapter of the Epistle to the Hebrues where he sayeth that the lorde in times paste spake to y â— fathers by his angels but to vs he haue spoken by his only begotten sonne whom the father coÌ„maundeth vs to heare whose coÌ„maundementes and teachinges be set forth vnto vs by the foure Euangelistes Mathew Marke Luke Ihon. Howbeit an other cause also why the angels appeare not as often to vs as they did in olde time to the auncient fathers may be very wel forbicause the world is now set all in naughtines men be commonly nothinge so pure so bertuouse nor so deuout as they were in times passed Yet it is manifest playne by Christes own wordes in the gospel of this day that euery good person hath his angel whych beholdeth the face of god the father in heuen Such an angell no doubt had Paule whom he called his angell as appeareth in the Actes of the Apostles Such peculiare angels had the good auncient fathers and finally such angels haue al good men and women at this day appoynted vnto them of almyghty god Wherfore the more fuller and replenished a man be wyth feyth and godly awe the more often also the nerer be the angels to him for accordinge to the coÌ„mon prouerbe lyke delyteth in the lyke And on the contrary side know we for certaine they be offended with fylthynes wyth vnclennes wyth malice wickednes and for thys cause forthwyth they departe from the persons who soeuer they be which be spotted with the same If we be then pure good doubt we not but god hath giuen commaundement to his angels ouer vs that they shuld kepe vs in all oure wayes Herunto also do the auÌ„cient doctours of the church ful wel agree Saynt Hierom writing vpon the gospel of Matheu sayth The worthines surely of soules is great forasmoch as euery one hath his angel appointed vnto him for his keper euen from his byrth The noble clerke Drigen also sayth there is at hand to euery one of vs yea euen to the least of vs al which be in the church of god a good angell the lordes messanger to direct vs to rule vs to monish vs to gouerne vs which seeth daily the face of the heuenly father for the correcting of our doinges and obteyning of mercie for vs. Neither doth saint Gregorie disagre from this which writeth that euery one of vs haue a propre and peculiar angell appoynted to the keping of him and one euil angel to his exercise Also saynt Bernard exhorteth vs to be deuout â–ª louing and kynde to so worthy kepers Hithersito my frendes we haue spoken of the good angels Now wol we intreate sumwhat of the euyll angels to the intent we maye the bettre espye what great coÌ„modities and benefites our lord doth giue vnto vs by his good angels whan on the contrary side we shal behold the incommoditie and mischiefe that commeth of the badde angells For how can a man so well knowe what a good thinge peace is as when it is compared with batel which is the contra ry They be therfore called badde angells bycause they bring to pas nothing that is good they haue sundry names otherwhile in scripture they be called euill spirites Satan Deuiâ—les cacodemones and feendes Satan in the Hebrue betokeneth an aduer sarie bicause he is agaynst god against his worde and against our helth and â—aluatioÌ„ Diabolus that is to say deuil betokeneth a sklaunderer and an accusour forasmoch as he accuseth vs and doth euyil interprete al thinges be they done neuer so wel and godly Cacodemon signifieth a crafty knower and full of suttelcie and deceipt al set on mischief They be also called by a resemblanÌ„ce of properties roring lyons dragons
serpentes Leuiathan wolues euill beastes theues and such like of their euil properties Also spirites of the ayer flyeng about bounde wyth the chaynes of darknes vntyl the day of iugement condemned to euerlastinge damnation They caste suche men as be wythout the feare and thought of god into al kindes of vices some into couetise some into pride lechery intemperance crafte deceipt infidelitie conteÌ„pt of god rechlesnes dispayre dissolute and loose liuing dronkennes glotony surfettinges aduowtries blasphemies they raise dissentions seditions warres debates and all vnhappynes Yea and vnder the visour of angels of lyght and vnder the clooke of religion and of godlines they induce idolatry mens dreames sectes heresies and al false doctrines they deuise and driue into mens heddes inchauntmentes euil affections nawghty opinions and wicked counsailes as they did to Dauid in his aduowtry in the slaughter of Urias in nombring of the people and as they dyd to Czechiell whan he disclosed the treasure to the Babylonians To be short they do labour al they can to bring vs to vttre shame and destruction And this we se by open testimonies signes and deades how myghtyly they reygne as Paule saith vpon the children of disobedience and vpon such as wol not beleue gods word nor feare the lorde They confirme therfore the vngodly in theire vngodlynes wyth signes and wonders whiche they shew by their lymmes and ympes the false prophetes as appeareth in the. xxiiij chapter of Mathew or by inchaunters and â—uglers for it is not impossible but the deuil may by art Magik and sorcery worke many wonders and maystres For surely if witchcraftes sorceries and inchauntementes were not made ne coulde not be done God wolde neuer haue forbydden them Thus these euil spirites lye contynually in awayt of mankind they re propertye is to speake deceypte and lyes for that is as Christe sayth theyr owne and they be fathers therof they falsifye and corrupte gods worde wyth wycked doctrine as appeareth by the parable of the sower of good sede and of the deuyll whyche soweth among it darnel they wreste and allege holy scripture wronge they transfigure themselfes into angells of lyght fynally they seke to syfte vs as men wolde fyfte wheate And veryly good people y â— the wycked spirites haue these effectes powers and operations it is playne manifest also by the witnes of holy doctours of the church First the excellent clerke saynt Augustine in hys sermons writeth in thys wise All the euilles of the worlde be wrought by the falshode of the deuill whiche hath sette warre in heauen and in paradise deceipt hatred amonges the first brethern and in al our workes hath sowne darnelles Lactantius also that noble writer is not behind with his recorde sayng There is a certayne wicked and deceiptful spirite which is enemye to man and foe of iustice thys spirite lyeth in awayte of al mankinde And such as knowe not God them doth he entangle and wrappe in errous he drowneth them in foly and shadoweth them in darknes Also saynt Gregorie writeth â–ª that the wille of Satan is alway wicked but his power is neuer vnrightuouse or vnleful for of himselfe he hath his wille but his power he hath of God Wher fore good christen people sith we stand in this state and condition that yf we be euill and voyde of vertue and of the true feare of God we be in dauÌ„ger of these so noysom and wicked spirites and agayne yf we loue and serue God we be protected and fensed w t the good angelles whose benefites I haue heretofore brefely remembred it shal be our partes euermore to serue God and to stande in awe of hym lest by any meanes we might offend and displease him and so through our fault it shulde come to pas that we myght be depriued of these good angelles the euill shulde haue power vpon vs. But now let vs procede to the declaration of our gospell First therfore ye shall vnderstande that an exemple of the naturall ignoraunce blindnes and infirmitie of mankind is here set forth in the disciples of Christ which as yet measured the kingdom of heuen after the fashon of the kyngdome of the worlde The disciples come therfore to Christ aske him who is the greater man in the kyngdoÌ„ of heuen Surely according to the mynde of auncient doctours thys was a certayne humane affection whiche crept into the Apostles mindes and as it were a pricke of enuie and of ambition They had herd of the kyngdom of heuen they had seen iij. Apostles led aparte with Christ in to the mountayne that is to wit Peter Iames and Ihon they had herde how the keys of the kingdom of heuen were giuen to Peter and howe it was said to him Blessed art thou Simon the sonne of Iona and I say to the thou art Peter and vpoÌ„ this rocke wol I buylde my churche they espyed Peter also to talke more familiarly more boldly wyth the lorde lately also they sawe hym preferred before the rest of the Apostles in paynge of the tribute and in maner matched with Christ. For these and suche other thynges whiche as yet they dyd no perfectly vnderstande they had a lytle preuye grudge and enuie at Peter syth to hym as they thought the principalitie of the kingdoÌ„ of heuen was appointed wher neuertheles they perceiued he was yonger in yeares then they They came therfore as I sayde to Iesus and asketh hym who shall haue the chief authoritie in the kyngdome of heauen For it coulde not be yet dreuen out of their heddes but that there shulde be such like dignities and powers in the heauenly and spiritual kyngdom as they sawe in princes courtes of this world Our sauiour Christ therfore to thintent he wold cleane banish this carnal affection and vtterly expel the same out of their myndes calleth a certayne chyld vnto him whoÌ„ he setteth in the myddes of his disciples the chyld being yet very tendre of age and â—ut a babe voyde of all affections ether of ambition or of enuie simple pure innocent and liuynge by the only guyde and conducte of nature Thys chylde beynge thus sette amonges them our Sauiour sayeth in this wise vnto them Uerily onles ye be coÌ„uerted and be made as childern it is not possible for you to come into the kingdom of heuen For declaration of thys texte ye shall vnderstande that Christ did not here coÌ„mauÌ„de the Apostles that they shulde haue the age of chyldreÌ„ but the innocencie and the thing that the childreÌ„ do possesse bicause of their chyldhod they shulde possesse by their industrie so that in malice they might be chyldreÌ„ but not in wisdom as who shulde saye lyke as this child of whom I giue you an exemple doth not continew in angre neyther thynketh he one thyng and speaketh an other so you also onles ye haue such innocencie and purenes of mynd ye caÌ„ not
entre into the kingdom of heauen Wherfore my frendes by Christes owne wordes here we may be right wel assured that onles we cease froÌ„ all malice and rancour towardes our ChristeÌ„ brothern and susters and become Christen meÌ„ not in name only but also in dede worke beyng made as it were new men and newly regenerate not fleshly but spiritually vtterly casting awey as muche as maye be al carnal and worldly affections and be traÌ„sformed into the hauour and simplicitie of yong chyldern we shall neuer be receyued in to the kyngdom of heauen Let vs huÌ„ble and abase our selues make vs like to these litle babes whom we se cleane voide of malice and of ambitioÌ„ For he that thus woll humble and lowly hym selfe shal be doubtles auauÌ„ced shal be called great in the kingdome of heauen Who so euer verily is by modestie and buksomnes the lest the same person is through vertue the greatest Trouth it is that worldly Emperours kyngê and princes do for most partes loue such as be lyke to theÌ„selfes and amoÌ„ges them such be in most price and reputation which can shyft out other and set forth themselfes Christe in semblable wyse delyteth in such persons as resemble him who what tyme he was here conuersant amonges vs in earth humbled hymselfe and became obedient vnto the death euen the death of the crosse Whan he was reuiled he reuiled not agayn he suffred to be bouÌ„de to be bobbed to be spitted at to be strikeÌ„ to be scourged finally to be crucâ—fied being himselfe without spotte of sinne to thinteÌ„t to purge vs of our synnes Wherfore for his humilitie he hath receiued auaunment and most high exaltation for his obedience he hath receiued most highe honour to haue a name aboue al names for his pacience sufferinge he hath receyued power ouer all for hys infinite charitie he hath receiued praise glorie and thaÌ„kes of al. Let vs lerne therfore of Christ to be meke humble in hart Let vs remeÌ„bre what y â— prophete Dauid sayth The lorde is nere to theÌ„ y â— be of coÌ„trite hart he wol saue such as be huÌ„ble in spirite which fear his wordes Truly good people those that be lowly meke in spirite be most highly auauÌ„ced protected tendred of almighty god He throweth down the mighty froÌ„ their prowd seates exalteth the huÌ„ble he filleth the hungry w t good thinges letteth the rych departe emptye He resisteth the prowd giueth his graces to the lowly persons Let vs then be huÌ„bled vnder the mighty hand of the lord For as saynte Iames sayth hath not god chosen the pore Certaynly the pore in spirite lowly persons be they whom God hath in his special fauour grace For like as in the great mens courtes of this worlde y â— prince or great man taketh the vyllanye or displeasure as done to himselfe when one doth a displeasure to one of hys great lordes or special seruauÌ„tes againe taketh a good turne benefite as done to himself when it is bestowed vpon them euen so the great king of kinges lord of lordes god almyghty doth so tendre loue his huÌ„ble and meke seruauntes though in the face of the world they seme as persons despised and not regarded that who so euer receyueth one of theÌ„ in Christes name he couÌ„teth the thing done to himself as though the partie had receiued Christ himself And on the other side he that offendeth any one of these simple and base persons which truste vpon the lord which depend hole vpon him shal be more greuously punished then if a mylstone were hanged about his necke he cast into the depe see For what a more shameful wicked parte can be shewed than to greue and hurt them which wil noman no hurte which enuye noman which preferre themselfes before noman whiche loue al persones indifferently Wo be to the worlde therfore for greuynge of suche ones Howbeit the malice of men is so greate that these greues must nedes be Wherfore who soeuer coueteth to come to heauen let him beware howe he hurte them yea let hym take hede he hurte not hym selfe Let no affection be so deare to vs but let it be forthwyth karued and cut awey yf it shulde hindre vs in our iourney to heauenwarde Our hande our fote our eye be necessarye membres yet rather then they shulde hindre vs Christe byddeth vs cast them awey For were it not better sayth he to go to heuen maymed or lame or wyth one eye thaÌ„ with hole meÌ„bres to be cast into hel fyer But sayng this he ment not that any membre of the body shuld be cut awey but he wolde haue the affections cut of whiche calle vs awey from the studie of eternal saluation For a frende which a maÌ„ can skant want is as it were hys one hande Thy father whom thou dost truste on is thy fote Thy wyfe or sonne whom thou tenderly louest is thyne eye And as there is nothynge so preciouse that ought to plucke vs from heauen so nomaÌ„ be he neuer so lowe pore ought to be despised but rather holpen Let vs then offend none of those litle ones namely sith there angelles which haue charge ouer theÌ„ do coÌ„tinually beholde the face of almighty god in heuen so y t by this we may know in what reputatioÌ„ they be w t god seing he hath giuen theÌ„ such kepers coÌ„ductours Let vs thaÌ„ endeuour our selfâ— to be suche lowly huÌ„ble persons as our Sauiour Christ here speaketh of y t we may haue such auÌ„gels to coÌ„ducte leade defend kepe vs in al our weyes by Christ our lord who be praised glorified AmeÌ„ â–ª ¶ On saint Lukes day the Euangeliste The Gospell Luke .x. THe Lord appoynted also other seueÌ„tye and he sent them two two before hys face in to euerie citie and place whether he hymself wolde come and he sayd vnto them Uerely the haruest is moch but the laborers are fewe Pray therfor the lorde of the haruest that he wol thurst out laborers into his haruest Go your weyes Lo I send you as lambes amonges wolues Beare ye no wallet nor scrippe nor shoes and salute noman by the wey In what house ye enter fyrst say peace be to this house And verely if the son of peace be there youre peace shall reste vppon hym â–ª if not it shall returne to you But se ye abyde in the same house eating and drinkinge suche as they haue For worthy is the laborer of his rewarde The sermon vpon this Gospell SAint Luke god people whose memory y â— church doth this day solemnize though he was none of the .xii. Aposteles of Christ nor of the couÌ„trey of the Iues but a Grecian borne at Antioche and at the beginninge of Christes preaching in Iurye not beinge with Christ as he himself witnesseth in the preface of hys Gospell yet
saynt Austine Christe here meaneth that they woll hate hym in hys disciples and true folowers they woll persecute him in them and wol not folowe nor kepe their worde bicause it is his worde Wherfore sayth thys holy doctoure so moche the more wretched be they whiche do these thinges forbicause of this name as they be the more blessed whyche suffre these thinges for this names sake Howbeit the euil do these thinges to the euyl but both be wretched aswell the doers as the suffrers And why wol they do these thinges in spite of Christes name Ueryly saith Christ bicause they haue not knowne god the father of heuen whyche sente me For if they had knowne God thâ— father which sent Christ they shuld haue known Christ to haue preached by the coÌ„maundement and authoritie of hys father a farre other iustice then was preached or practysed of the world If Chryste had not comme and spoken to the worlde it shulde haue had no synne It is the preachinge of the gospell veryly that discloseth all vngodlynes and the vnrightuousnes of the worlde and whiche also setteth open the iustice of god Lette vs not then my freendes be ashamed of the gospell of Chryste For as the Apostle sayeth it is the power of God to the helth and saluatioÌ„ of al that beleueth For the rightuousnes of God is by it opened out of feyth into feyth Now therfore sith the gospel is preached vnto vs whyche discloseth synne we haue no excuse no clooke to hyde our synne wyth We know god and yet we do not glorifie ne worship him as god we be not thankfull vnto hym for the great inestimable benefites which from time to time we haue receiued at his handes We be called by the ministres of his holy word but we wol giue no eare We be tawght and we wil not attende Wherfore it is moche to be feared that like as we haue not regarded to knowe god so god wil giue vs vp into a disalowed minde If a maÌ„ wold hate him that he knew not he might peraduenture seme worthy of pardon and forgiuenes bycause he can not finde in his harte to fauour him whom he neuer sawe But we haue sene Christ and haue harde him thoughe not personally as the Iues sawe him and hard him yet by the preachyng of the gospell we knowe his power and ryghtuousnes and we espye our infirmitie and vnrightuousnes I say in his worde we se him and heare him as wel and as perfectly as the Iues did We haue seen his great benefites we haue hard of his wonderful dedes yet I feare lest there be many worldly persons amonges vs which do hate Christ hys word in very dede thoughe they pretende neuer so muche to loue hym and they hate hym and his worde euen for the same thinges for whiche they ought to loue him and the preachers of his word For in that they hate the preachers of his worde they hate his word and in that they hate his worde they hate hym And verily who so euer hateth Christ and hys preachers or his word doth hate also in very dede god the father by whose authoritie and speciall coÌ„maundemeÌ„t al is doon Wherfore thys very thynge doth heape damnation vpoÌ„ such worldly persons bycause they abuse so lewdly and so stubbernly the offred open goodnes of God If Christ by the preachyng of his mooste holy worde had not vttered amonges them suche miracles and wonders as none of all the prophetes euer vttered whether we woll consider the greatnes or the multitude of them they shulde not haue been in daunger of so heynouse a synne But nowe haue they both herde and seen the trouth and the more they haue herde seen the more they haue hated both it and the preachers therof So that the saynge of God by his prophete is in them fulfylled where it is written they haue hated me wythout cause It might be borne yf one did hate one beinge sturred and prouoked by displeasure and vnkyndnes shewed vnto him to hate him It myght be perdoned yf a maÌ„ wold hate one he knewe not but how can it be borne that one shulde hate hym whom he knoweth and which studyeth to do him all the good he can for hys sauegarde and soule health In thys sort did our sauiour Christ eoÌ„forte his Apostles and by them vs all to suffre tribulation and hatred for hys sake Let vs then folowe them and namely the blessed Apostles Simon and Iude whose memorye we do thys daye celebrate whiche had experience of these counfortes in their crosse whiche they bare for Christes sake neyther wolde they suffre themselfes to be plucked awey from the trouth of Gods worde for al the hatred malice and trouble that the worlde could practise against them If by their exemple we do the same we shal vndoubtedly with theÌ„ be crowned eternally by Iesus Christ our Lorde whiche togither with the father and holy ghost is world with out ende to be praysed Amen ¶ On all halowe daye The Gospell Mat. v. WHen Iesus saw the people he went vp into a montaigne and when he was sette hys disciples cam to him after he had opened his mouthe he taught them sayeng Blessed are the poore in spirite for theirs is the kingdom of heauen Blessed be they that mourne for they shal be couÌ„forted Blessed be the meke for they shall inherite the erthe Blessed be they that hungre and thyrst after ryghtuousnes for they shal be satisfyed Blessed be the pytifull for they shal be pytied Blessed be the pure in harte for they shall se God Blessed be the peace makers for they shal be called the chyldren of God Blessed be they that be persecuted for ryghtuousnes for theirs is the kyngdom of heauen Blessed be ye when they shal â—euile and persecute you and speake euery euil worde agaynst you makyng lyes bycause of me Be glad reioyse for much is your reward in heuen The sermon vpon this Gospell THis daye good people is called all halowe daye is instituted of the Church of Christ that there myght be some certayne tyme to celebrate the memorye of all holy persones or sayntes whiche in this life liued a godly and perfecte life and therfore do nowe enioye eternall blysse in heauen accordyng as in this Gospell is promised vnto them and vnto vs al which wol do the same by our sauiour Christ. Let vs then se what thys Gospel speaketh Ye shall therfore vnderstande that our Sauiour Christ Iesus when he was walkyng here in earthe amonges vs and espyed the people more and more to gather about him of al sortes of meÌ„ he withdrew hym selfe as it were froÌ„ a low place and goyng vp to an high hylle beganne there to sette abroche hys heauenly doctrine declarynge by the very heigth of the place that he wolde teache no low ne coÌ„mon thyng but al highe and heuenly thynges His disciples whom he had specially
chosen folowed vp wyth hym but so yet that the coÌ„mon sort of people were not forbyden to folowe yf any amonges them had so great affection and grace When he was come to the toppe of the hylle he satte him down not as wery but as goyng about to teache high seriouse thynges which wolde requyre diligent hearers Hys disciples therfore perceyuyng that beganne to drawe nerer vnto hym that nothynge of hys heuenly doctrine myght fall to grownde Begynnyng then to teache hys diuine and most holsom lernyng not out of the proud pulpit of the philosophers neyther out of the arrogaÌ„t chaire of y â— pharâ—sees but out of a seate of grasse he did cast his eyen vpon his disciples and opening hys moost holy mouth vttred the Euangelical doctrine coÌ„cerning the felicitie of maÌ„ as yet vnknowne to the worlde and altogither disagreing from the opinion of all them which thought themselfes moost wyse in the worlde Thys doctrine his disciples yea and al holy men and women imbrased and so obteined the eternall blysse and beatitude here promysed vnto them Let vs therfore heare also thys doctrine foâ— to vs also he spake that we also maye be made blessed All the synnes of the lyfe do sprynge of false opinions and persuasions Aboue all thinges therfore we must studye to plucke these out by the harde â—ootes if we woll be his true people Bicause the most poysoned noysom sicknes of the mynd is pride and arrogance which is a let to man that he can not receyue the true doctrine or rather it is the fountaigne of all hed vices our Sauiour first healeth this disease sayeng Blessed be the pore in spirite for the realme of heauens is theirs Assuredly the slender liuing the lownes of byrth the obscuritye of estate the aduersitye of fortune maketh many men abiecte lowly to set no stoore by themselues And veryly these be y â— nerer to the blesse that the gospel speaketh of if they folow in mynd thither as fortune hath called them But this lownes humilitie of spirite that is here commended staÌ„deth in the affection and not in outwarde thinges Ye woll say how can these men raigne which take nothinge vpon them which giue place to al which set nought by themselues which suffre themselues to be troden vnder fote finally whom noman setteth by but al men despice I answere that it is yet true that the selfe trouthe hath spoken the kyngdom perteyneth only to them the kingdoÌ„ I say of heuen For thinke ye y â— these wilde fyerse cruel personnes do raigne Nay they serue a seruitude they be very villaines bondmen they suffre many lordes tyrantes ouer them They be tormented crucifyed with couetise with ire with enuye wyth lust of vengeaunce wyth feare with hope They skant liue they raigne not But the holy person the saynt the godly deuoute man or woman steyng himself vpon his innocencie vpon god vpon the rewardâ— of the world to com is free voyd of all these cares troubles for wyth a quyet hart he despiseth the thinges of this world and foloweth the heueÌ„ly goodes Doth not I praye you this man obteyne a reigne or a kyngdom farre more goodly and more excellente then is the reygne of tyrantes He is not vnder the coÌ„maundemeÌ„t and rule of the lust nor of couetise neither of none of the other moost noysom pestilencies of the mynde But this holy person being armed with feith as ofteÌ„ as the case requireth doth lay his coÌ„maundement vpoÌ„ diseases and they flee awey he coÌ„mauÌ„deth the sees and they be styll he coÌ„maundeth deuilles and they departe Of thys force and power is the kyngdome of that harte whiche is godly and setteth nought by it selfe distrusting al humane helpes and socours depending holly of God The wordly kyngdom is gotteÌ„ by violence defended by hygh courage But this kingdom is gotten by modestie stablished by humilitie The world iugeth none mete to a lorship or raigne but such as be of hault and high courage But god calleth those chiefly to his kingdom which do moost of al huÌ„ble and deiecte themselfes Iesus goeth forth and addeth a nother lessoÌ„ lyke to thys sayng Blessed be the meke for they shall inherite the earth Who be meke whiche inforce noman which beyng wronged do easely pardon the wrong whiche had rather loose a thynge then stryue for it which set more by coÌ„corde quietnes of mynd then great large possessioÌ„s whiche chouse rather a quiet pouertie then troublesom riches But this sort of meÌ„ be coÌ„monly for their pacience by one or other disturbed and wyped of that they haue Uerily it is trouth but this is a new maner of enlarging possessions The vnpitiful cruell lorde possesseth no not that which he hath wheras the mylde gentle person whiche had rather departe wyth hys right then coÌ„tende for it hath land in so many places as he findeth louers of the Gospell of Christe if he findeth none in thys world yet is he sure of the possession of the heueÌ„ly land out of which he caÌ„not be excluded The worlde bewaileth them as vnhappy whiche be briueÌ„ out of their couÌ„trey coÌ„pelled to liue in straÌ„ge places but Christ calleth them happy which be banished for the Gospels sake beyng made citizens of heuen They be driuen froÌ„ the frauÌ„chise of one citie expulsed out of one countrey but to true disciples of Christ the hole worlde is their countrey to such as be godly ê‘sons heueÌ„ is their home The death of frendes is miserable to the coÌ„mon sorte of people in so moch that some when they haue been depriued of their wifes fathers mothers husbandes chyldren haue kylled theÌ„selfes And for thys cause men come vnto them to aswage the bytternes of their sorowe wyth wordes of comfort But blessed be they which mourne for the loue of the Gospell whiche be also plucked awey from their affections whiche se their moost dearly beloued troubled for the iustice of the gospel which despising the pleasures of this world passe their life in weping watching fasting giuing almoise prayng visiting the poore in such like occupations For with such woll that heauenly spirite ve present secretly coÌ„fortyng rewardyng the short mournyng with in estimable ioye of mynde translatinge theÌ„ to euerlasting blesse Mans couÌ„fortyng ofteÌ„tymes increaseth the grefe while it laboureth to swage it But the holy ghost the true coÌ„forter so chereth the godly mynd that in moost bytter afflictioÌ„s of the bodie it reioyseth By the common opinion of al men hungre is a peynful thing and nedy pouertie is the thyng that euery man eschueth neyther is there any man but couÌ„teth them happy which haue augmented their liuyng so established their thynges as they may now liue in hygh welth and abundaunce But assuredly it is not the heapynge vp of goodes which satisfyeth the mynde nor the welth of
propre power and vertue as appeareth by that she putteth to but now also I know that whatsoeuer thou askest of god he woll gyue it the. So that she toke Christ but for a prophete and a very vertuouse and holy man Christ therfore answereth her Thy brother shal rise agayne I wote ê™ Martha that he shall rise againe in the resurrection at the last day Here we se that Martha was a good woman and beleued the general resurrection Wherfore our sauiour Christ to thintent he myght yet augment the womans feith opinion in him that he might declare that he coulde not only as an holy man prophet obteyne of god life to the dead but also that he himself is the fountaigne and giuer of life to al men and that no death is to be feared of them which put their trust and hope in him bicause that although death coÌ„meth yet it can not hurt him that beleueth on him which is fountaigne of al life he answered Martha in thys wyse I am the resurrection and the lyfe Ueryly my freendes this is the gospel â–ª this is the Euangel this is the glad ioyful tydinges most pleasaunt coÌ„fortable to al Christen men and women In this word Christ openeth himselfe vnto vs giueth vs resurrection life which be the greatest best gyftes that caÌ„ be giuen to maÌ„kynd But wherby is Christe made vnto vs our resurrectioÌ„ and our lyfe Uerily by feith And therfore he goeth further and sayth He that beleueth in me althoughe he be deade yet shall he lyue By feith doubtles the deade man liueth by feith the quicke maÌ„ neuer dyeth For ye may not thinke that Christ spake this only of Lazarus But who so euer he be that beleueth and hath the lyuely vnfeyned feith in Christ which in the begynnyng of this sermon â–ª I spake of he shall neuer dye albeit that the bodye for a tyme shall slepe This I say is the Gospell wherwith in the straightes of deth ours coÌ„sciencies must be fensed and made stronge agaynst al the gates of hell and of death For agaynst this sure feith thys rocke wherupon Christes church is buylt not al the gates of hell as Christ himselfe promiseth can preuaile And to thintent we shulde beleue this the better that Christe is oure resurrection he confirmed it with the raisyng of Lazarus froÌ„ death to life he coÌ„firmed it also with hys owne resurrection Why do we then mourne the deth of oure freendes Harken what Christ sayth I am the resurrection What do we fear thingê we wote not what in an other world Let vs beleue in Christ which saith I am the lyfe Truly he giueth himselfe hole vnto vs by this gospell only let vs take hede lest by our vnfeithfulnes we put froÌ„ vs so highe excellent a gyfte If Christ had neuer been made man we could haue hoped of no risyng agayne By our first father AdaÌ„ we were al made thral vnto death accordyng to gods worde in Genesis vnto AdaÌ„ What day so euer thou shalt eate of the tree of knowlege of good and euill thou shalt surely dye a death By Adam verily as witnesseth saynt Paule death entred first and agayne by Christe cam resurrection and lyfe Wherfore truly these wordes of our Sauiour Christe haue a ryght great comforte in them vnto all christen men forasmuch as they declare moost high vertue and power to be in Christe â–ª that is to witte that by hym chaunceth to maÌ„kind the vertue and power to rise againe into euerlastyng lyfe Both the good and bad shall ryse againe but not a like for the good shal rise vnto life â–ª and the badde shal rise vnto iugement and euerlasting death and therfore Christe to them is no resurrection For whiche they be that shal be made pertakers of euerlastynge lyfe he sheweth when he goeth on and sayeth in thys wyse He that beleueth in me shal lyue that is to say he shall not dye the second death We haue therfore good people two maners of risynge agayne for first we rise agayne here by grace out of the doungeon of synne when we â—e renewed into a new life and be regenerate by Christ as it is declared in the thyrde chapter of Ihon. And who soeuer after thys sorte doth ryse agayne out of synne here in thys lyfe â–ª shall neuer tast of the second death which is euerlastyng damnation but shal be pertaker of the seconde resurrection through Christ at the day of iugemeÌ„t which shal be lyfe euerlasting and endles ioye Thys in effecte were Christes wordes to Martha and after he had thus opened hymself vnto her he asked her whether she beleued this Wherunto she answered and said Yea Lorde I beleue that thou art Christe the sonne of God whiche hast come into the worlde Uerily thys confession of feith that this blessed woman Martha maketh here of Christe semeth to be lyke vnto that whiche saynt Peter and the rest of thapostles made when Christ asked them whom they said that he was and saynt Peter in al their names answered Thou art Christ the sonne of the liuyng god that is to say thou arte the Messias or Sauiour of the worlde whiche was so long before promised by the prophetes and loked for of the fathers And lyke as fleshe and bloud disclosed not thys feith to saynt Peter but the heuenly father so thys lyke confession that Martha made ê“ceded not of any carnal loue but of the holy ghost But what do these wordes betokeÌ„ thou art Christ Uerily to be Christ is to be the lorde and coÌ„querour ouer synne afflictions death and helle And for this cause was he promised euen to vanquish al the aduerse powers in heueÌ„ly thyngê I say he is that sede of the woman which shulde breake the serpeÌ„tes hed that is to wit the power of the deuill For the deuill ruleth in the worlde through Gods permission and sufferaunce by synne afflictions death and helle But all these thynges in the feithfull persons be ouercome and vanquished through Christ. Christ is our mediatour our peace He is the hed foundatioÌ„ of the church he is our prest our byshop to make sute to his father for vâ— and to saue vs hys people from our synnes Yea there is none other lucy to heuen but by him for he is the doore He is our lucy he is the trouth he is the lyfe for lyke as all were dead by Adam so by Christ must they he reuiuâ—â— This haue I spoken concerning the declaration of thys present Gospell Now deare freÌ„des accordyng to the instruction whiche we haue rehersed here out of holy scripture let vs not feare nor lameÌ„t this bodily death but rather the spiritual deth of the soule both in this worlde and in the next And on the contrary as often as we fall into synne let vs by due repentaunce rise againe here in thys lyfe let vs beleue stedfastly