And therfore whan oure sauiour Christe came amonges them he went aboute to restore all agayne to the ryght sence and purenes and to seuer and wede out the fansyes dreames and leuen of the pharisees wherwyth they had ensoured and corrupted the swete breade of lyfe and he openly tolde the people that onles theyr perfection theyr goodnes and rightuousnes passed the ryghtuousnes and good lyuynge of the scribes and pharisees they shulde neuer come to the kyngdome of heauen Whervpon he went on and taught the commaundementes of God and the pure and ryght vnderstandynge of them as in hys moost excellente and swete sermon whyche he made to hys disciples on the mountayne whych the holy Euangelist saint Matthew setteth forth vnto vs in the v.vi and .vij. chapters more at large doth appeare Mat. vij A good tree sayth Christ bringeth forth good frute For not euery one that sayth vnto me Lorde Lord shal entre in to the kyngdome of heauen but he that doth the wyll of my father whych is in heauen Thou readest in the lawe Thou shalt loue thy Lorde God wyth all thy harte wyth al thy soule wyth al thy power minde Do thys sayeth Christ and thou shalte lyue eternally in heauen Thou mayest not speake of God wyth thy mouth or praye vnto hym wyth thy lyppes and thy harte be farre from God Naye thou must loue hym wyth thy hole harte mynde and power and not fayntly And thou must loue thy neyghboure as thy selfe Who soeuer doth thys shall lyue And who soeuer hath not done thys let hym repent and become a newe mā Let hym aske grace of God that he may be able through hys ayde and helpe to do it He that seketh shall fynde he that asketh shall obtayne to hym that knocketh it shal be opened There is nothynge impossible to God So longe as we be carnall and vnrenewed by the spirite it is not possible for vs to loue God wyth harte We maye wel drede hym as a Lorde punysher of synne but loue hym as a father we can not We maye well lyke seruauntes feare hym but reuerently loue hym lyke sonnes and doughters we cānot It is not possible I say for a carnall man to fulfyll the lawe whych is spirituall Rom. vij The lawe as ye haue herde requyreth the hart We must loue God wyth harte and not drede hym for feare of punyshment as bondmen and bondwomen do theyr lorde Yf we woll consyder what God hath done for vs fyrst he made vs of nought he prouydeth for vs all thynges necessarie to oure soules helth he hath made our soules not as be the soules of beastes wythout reason and whych peryshe dye wyth the body but reasonable but immortall he sente also hys owne sonne from heauen to redeme mankinde from the tyranny and thraldome of the deuel and to teach them how to lyue a godly and an innocent lyfe Yf I saye we woll consyder all thys howe can we but loue god euen wyth harte do his swete wyll and pleasure onles we be harder then the Adamant stones onles we be made of suche a churlyshe nature that nothynge can moue vs. But the pharisees for moost parte were carnal and fleshly persons They obserued the letter of the lawe they kepte the outwarde wordes they dyd no lechery outwardlye they cōmytted no thefte no murther no periury nor suche other vyces outwardlye they dyd sacrifice to God they offered vnto him they sensed they pyped they played they prayed after theyr fashiō but none of all thys was done wyth the harte For inwardly they were full of all abhominacion as Christe hymselfe wytnessed vnto them For they dyd it onely for feare of punyshmēt and not for any harty loue that they had to God They fulfylled the letter of the lawe outwardly But theyr minde theyr spirite theyr hart was vpō other thynges that is to wyt vpō worldly vanities and pleasures So they coulde not fulfyll the lawe so longe as they were in that case For as Paule full well declareth the lawe is spirituall Rom. vij and ought to be done and executed wyth the harte wyth the spirite and mynde and not only outwardly Yet neuertheles all the Iewes were not in thys case for there were holy and iuste persons in all ages as appeareth full wel in the bokes of holy scripture And there were also many whych had good intentes but they were so drowned wyth the blyndnes supersticion gloses tradicions interpretacions and dreames of the pharisees and elders that they espyed not the true honoure and worshyp of God of whyche sorte was Nicodemus Ioh. iij. whych came by nyght to Christ to learne of hym and to dispute wyth hym But Christ perceyuynge that he was yet carnall and that he obserued but the letter of the lawe and not the spirite and mynde of the lawe sayd by and by vnto hym Verely verely I say vnto the onles thou be as who shulde saye new borne not of thy mother but of water and spirite thou canst not enter into the kyngdome of god That that is borne of flesh is flesh but that whych is borne of spirite is spirite A fleshly mā a naturall man a man vnbaptized vnrenewed with the spirite can not smel nor haue any sauour of thinges spirituall he can not worke the wyll and pleasure of God He maye well for feare satisfye the outward wordes but he shall neuer do the wyll of God wyllyngly hartely and with spirite as it is requyred of God that he shulde do For as I haue sayd the law is spirituall and requyreth the harte And surely it appeareth well that thys lawyer toke but the letter of the lawe not the spirite by the question folowyng where he asketh Christ who is hys neyghboure For yf he had loued God hertely he shulde haue counted euery man hys neyghboure as Christes similitude byddeth and not only hys owne nation as cōmonly the Iues dyd Wherfore my frendes yf we wol haue euerlastynge lyfe let vs do as Christe here byddeth vs. Let vs not be speakers nor hearers of the law but doers and not outwarde and lyterall doers but hartye but spirituall doers not for feare as bondmen but for loue as fremē and sonnes and heyres Thys let vs do and we shall lyue euerlastyngly in heauen wyth God To whome be all honoure and imperie for euer and euer Amen The Epistle on the .xiiij. sonday after Trinitie The .v. chapter to the Galathians Th argument ☞ The batell betwene the spirite and the fleshe and the frutes of them both BRethren walke in the spirite and fulfil not the lust of the flesh For the flesh lusteth contrary to the spirite and the spirite contrary to the fleshe These are contrary one to another so that ye can not do what soeuer ye wolde But and yf ye be led of the spirite than are ye not vnder the lawe The dedes of the fleshe are manyfest whyche are these aduoutrye fornication vnclenes
of death not restored to blesse agayne But now is he rysen agayne frō death sayth he to be the fyrst frutes of them that be aslepe to rayse them to euerlastynge lyfe agayne Yea yf it were not true that Christe is rysē again than were it neyther true that he is ascended vp to heauen nor that he sent downe the holy goost nor that he sytteth on the ryght hande of the father hauynge the rule of heauen and earth reygnynge as the prophete sayeth from see to see psa lxxi nor that he shulde after thys worlde be a iudge of lyuynge deade to gyue rewarde to the good and iugement to the euell That these lynkes therfore of oure fayth shulde all hange together in stedfaste confirmation it pleased our sauiour not strayght way to wythdraw hymself from the corporall syght of hys disciples but chose out fourty daies wherin he wold declare vnto them by manyfolde and moost stronge argumentes and tokens that he had conquered death and was truly rysen agayne to lyfe lu xxiiij He began sayeth Luke at Moses and all the prophetes and dyd expoune them the prophecies that were wrytten in al the scriptures of hym to confirme the truth of his resurrection longe before spoken of whych he verefyed in dede as it is declared manyfestly by hys ofte appearaunce to sondry persons at sondry tymes Math. xxviij Fyrst he sente hys angels to the sepulchre whych dyd shewe to certayne women that the stone of the graue was remoued from the dore therof and shewed them the empty graue sauynge that the buriall lynnen remayned therin and of these sygnes were these women fully instructed that he was rysen agayne and so dyd they testifye it opēlye Ioh. xx After thys Iesus hymselfe appeared to Mary Magdalene and after that to other certayne women strayght afterwarde he appeared to Peter than to the two disciples whych were goynge to Emaus i. cor xv lu xxiiij He appered to the disciples also as they were gathered together for feare of the Iues the dores shut Ioh. xxi At an other tyme he was sene at the see of Tyberias of Peter and Thomas and other disciples whan they were fyshynge i. cor xv He was sene of more thā fyue hundred brethren in the mount of galile where Iesus appoynted them by hys angel whan he said beholde he shal go before you into Galile there shal ye se hym as he hath said vnto you Actu i. After thys he appeared vnto Iames and last of all he was vysiblye sene of al the Apostles at such tyme as he was takē vp into heauen Thus at sondrye tymes he shewed hymselfe after he was rysen agayne to cōfirme this artycle and in these reuelations somtyme he shewed them hys handes hys feete and hys syde and bad them touch hym that they shulde not take hym for a goost or a spirite Somtyme he also dyd eate wyth them but euer he was talkynge wyth them of the kyngdome of God to confirme the truth of hys resurrection For then he opened theyr vnderstandyng to perceyue the scriptures sayd vnto them Thus it is wrytten and thus it behoued Christ to suffer to ryse from death the thyrde daye lu xxiiij and to haue preached openly in hys name penaunce and remission of synnes to all the nations of the worlde Ye see good christen people howe necessarie thys artycle of oure fayth is seynge it was proued of Christ hymselfe by such euident reasons and tokens by so longe tyme space Now therfore as our sauiour was diligēt for oure cōforte and instruction to testifie it so let vs be as ready in oure beleue to receyue it to our comforte and instruction As he dyed not for himselfe no more dyd he ryse agayne for hymselfe He was dead sayth saint Paule for our synnes and rose agayne for our iustification O moost comfortable worde euermore to be borne in remembraunce He dyed sayeth he to put away synne he rose agayne to endewe vs wyth ryghtuousnes Hys death toke awaye synne malediction hys death was the raunsome of them both Hys death destroyed death and ouercame the deuyll whych had the power of death in his subiectiō Hys death destroyed hell wyth all the damnation therof Thus is death swalowed vp by Christes victorye thus is hel spoyled for euer Yf any mā doubt of thys victorye i. cor xv let Christes glorious resurrection declare hym the thynge Yf death coulde not kepe Christ vnder his dominion but that he arose again it is manyfest that hys power was ouercome Yf death be cōquered than must it folowe that sinne wherfore death was appoynted as the wages must be also destroyed Yf death and synne be vanished away then is the deuels tyrannye resysted whyche had the power of death and was the author of sinne and the ruler of hell Yf Christe had the victory of them all by the power of hys death and openly proued it by hys valiaūt resurrection as it was not possible for hys great myght to be subdued of them than thys true that Christe dyed for oure synnes and rose agayne for our iustification why may not we that be hys members by true fayth reioyce and boldly saye wyth the prophete Osee the Apostle Paule i. cor xv where is thy darte O death where is thy victory O hell Thankes be vnto God saye they whyche hath gyuen vs the victory by our Lord Christ Iesus Thys myghtye conquest of hys resurrection was not only sygnifyed afore by dyuerse fygures of the olde testament as by Sampson whan he slewe the Lyon Iu. xiiij out of whose mouth came out swetnes and hony and as Dauid bare his fygure whan he delyuered the lambe out of the Lyons mouth and whan he ouercame i. Reg. xvij Ion. ij slewe the great gyant Goliath and as whan Ionas was swalowed vp of the whales mouth and cast vp agayne on londe to lyue but was also moost clerely prophecied by the prophetes of the olde testament in the newe also confirmed by the Apostles He hath spoyled sayeth saynt Paule rule and power and all the dominion of our spirituall enemyes Col. ij He hath made a shewe of them openlye and hath triumphed ouer them in hys owne person Thys is the myghty power of the Lorde whome we beleue on By hys death hath he wrought thys victorye for vs and by hys resurrection hathe he purchased euerlastynge lyfe ryghtuousnes for vs. It had not ben ynough to be delyuered by hys death from synne excepte by hys resurrection we had ben endowed wyth ryghtuousnes And it shulde not auayle vs to be delyuered from death except he had rysen agayne to open for vs the gates of heuen to enter into lyfe euerlastinge And therfore saynte Peter thanketh God the father of our Lorde Iesus Christ for hys abundaunt mercy i. Pet. i. bycause he hath begottē vs sayeth he vnto a lyuely hope by
holy goost we be called by the worde to the knowlege of Gods wyll ☞ to thintent we maye vnderstande that Iesus is Christe I meane that he is such one in whome is reposed all grace helth defense and sauegarde agaynste synne death Satan the worlde and so forth This he that beleueth Borne of God is sayd to be borne of god as though saint Ihon shulde say To beleue that Iesus is Christ is not a worke of humane power strength but it is suche a worke whervnto is requyred the power of God an heauenly renewyng or regeneration wherby the holy goost transformeth vs into newe creatures And what is this faith whiche is so myghty It is as I haue sayde the same that maketh vs beleue that Iesus is the sonne of god that was baptysed which thinge is to be comen by water that suffered death and passion for the redemption of men which is to be comen by bloude That Iesus Christ is verite for the holy ghost doth witnesse it that is to say both trew god and trewe man And that he is trewe god thre thinges doth witnesse it in heuē the father the sonne which is him selfe and the holy ghost and these thre be one selfe witnesse And that he is trewe man thre thinges doth witnesse it in erth the spirite which he hath bequethed into the handes of his father at his death the water with which he was baptised and the bloude which he hath shed with water when his syde was percyd after that he was deade And these thre thinges be one selfe witnesse And if we receyue the witnesse of menne why shuld we not take the witnesse of god which is infinitely greater than mās that he is the sonne of god This witnesse was made by god the father in his baptisme Mat. iij. And also he hath testified yt in the mountaine he hath testified it by the lawe by the prophetes Who so euer then beleueth that he is the sone of god he hath the witnesse of god in him he receyueth the recorde and testimonye of god he is borne of god and in the spirite of his faith he is farre stronger ouer the world and victorious of the worlde Folowe we then good brethren and systers this generation of God of fayth and of baptisme and lo we haue ouercome all thynges that is to wytte the worlde the fleshe and the concupiscences Nowe yf we be rydde and not combred wyth these thynges surely the yuel spirite can haue nothynge in vs but than the spirite of god only may all and doth all in vs. Vnto god then be all thankes honour and glory accordingly Amen On the fyrste sondaye after Ester The Gospell on the fyrst sondaye after Ester daye called lowe sondaye the .xx. chapter of Ihon. Th argument of thys Gospell ☞ How Christ appeareth to hys disciples which were assembled togyther and of theyr cōmission that was gyuen them to preache THe same daye at nyght whyche was the fyrst daye of the Sabbothes whan the dores were shut where the disciples were assembled together for feare of the Iewes came Iesus and stode in the mydde and sayeth vnto them Peace be vnto you And whan he had so sayd he shewed vnto them hys handes and hys syde Then were the disciples glad whā they sawe the Lorde Esa lxi Mat. xi Ioh. xvii Than sayd Iesus to them agayn Peace be vnto you As my father sent me euen so sende I you also And whā he had sayd those wordes he brethed on them and sayeth vnto them Receyue the holy goost Whoseouers synnes ye remytte they are remytted vnto them And whosoeuers synnes ye retayne they are retayned But Thomas one of the twelue whych is called Didimus was not wyth them whan Iesus came The other disciples therfore sayde vnto hym we haue sene the Lorde But he sayde vnto them excepte I se in hys handes the prynte of the nayles and put my fnnger into the prynt of the nayles and thurst my hande into hys syde I wil not beleue And after eyghte dayes agayne hys disciples were wyth in and Thomas wyth them Then came Iesus when the dores were shut and stode in the myddes and sayde peace be vnto youe After that sayde he to Thomas brynge thy fynger hyther and se my handes and reache hyther thy hande and thurste into my syde and be not faythlesse but beleuyng Thomas answered and sayd vnto hym my Lorde and my God Iesus sayth vnto hym Thomas because thou haste sene me thou haste beleued blessed are they that haue not sene and yet haue beleued And many other sygnes truly dyd Iesus in the presence of hys disciples Ioh. xxi whyche are not wrytten in thys boke These are written that ye might beleue that Iesus is Christ the sonne of God and that in beleuynge ye myght haue lyfe thorowe hys name An exhortacion vpon thys Gospel THe Gospell of thys daye good people doth declare vnto vs the appearyng of our Lorde Iesu Christ vnto hys disciples after hys resurrection that is to wyt how he came and shewed hymselfe vnto them the dores beynge shut for feare of the Iues. And here truly he dyd shew the diuersitie of bodyes and what difference there shal be betwene the sensuall bodyes and betwene the spirituall betwene the materiall and corruptible bodyes in thys worlde betwene the spirituall bodyes and incorruptible after the resurrection Trouth it is also that we ought not to suffer any infideles as were the Iues to enter in amonges vs from whome the Apostles dyd shut theyr dores Nowe Iesus beynge in the myddes of them dydde salute them in gyuynge vnto them hys peace wyth whych gretynge or salutation he conforted and confirmed hys disciples myndes that they shulde nothynge doubt of hys resurrectiō whych as the Euangelist Luke wytnesseth they counted but for a dreame Luke xxiiij Wherfore he shewed vnto them hys handes and hys syde perced And by thys shewynge of hys handes and feete Christe openeth two thynges Fyrst by these sygnes he wolde be knowen For in affliction is Christ truly knowen Seconde by them he wolde assure hys disciples of hys glorious resurrection And verely thys shal be the signe of saluation vnto the faithful at the greate daye of iugement and the signe of lamentation and of sorowe vnto the infidels which thā shal se whome they haue percyd The faithfull shal be gretly cōforted in seing him as his disciples were at this tyme. To these disciples I saye he did ones gyue his peace and made them his apostles that is to saye his legates or ambassadours not onely of Iurye but of al the worlde in lyke maner as god the father had sent him and made hym apostle in the worlde And he gaue them the holy gost for to remytte synnes and to pardō in his name and whose synnes so euer they pardoned shuld be forgyuen in heauen The pardone of the apostles assuredly was but a signe of the trewe pardone
iugemente Thre lettes Here ye se good people thre lettes or obstacles whych by thoffice of tholy ghost muste be moued awey to thintente thys spirituall kyngdome mighte be vnderstande that is to saye synne whych is not to beleue in god this thinge noman doth vnderstande by his propre nature and yet onles it be vnderstande noman can haue accesse to the kingdome of Christ The seconde is the ignoraunce of the true iustice whych pleaseth god and this also can no man take nor perform of himselfe The third is iudgement wheras we vnderstand not naturally that the deuell is iuged by the disclosing of the gospell These thre lettes and impedimentes be roted naturally in euery mans mynde whych no man can vnderstande of himselfe or take them awaye by hys owne power Wherfore to the doinge hereof is the holy gost promysed in this gospell Now for asmoch as the kingdome of Christe is heare conuersaunt amonge men which be synners and whyche of nature can do nought but synne but loue their own rightuousenes and iudge after their owne faschion of the gospell therfore the holy ghost in executinge his office doth not moue the to departe out of this worlde that thou mayste haue no occasion to synne neyther woll he that ciuile iustice or humane iudgemente shulde not be executed in thys worlde but he teacheth the truly to knowe what thynge synne is For euery man of hys owne brayne by hys owne power wytte feyneth thys or that to be synne as it hath been sufficiently proued vnder the kyngdome of the Byshoppe of Rome But when the holy gooste cometh and repryueth vs by gods worde our owne imaginacions fantasyes destroyed then we know that to be synne whyche no man iudged before to be synne So we knowe nowe that it is synne yf a mā beleue not in only Christe concernynge iustice whyche thynge before the receyuynge of the holy gooste none of vs all knewe In semblable wyse it is to be spoken of ryghtousnes and iudgement whych two thynges we vtterly cōsydered not before the openyng of the gospell wherby the holy gooste reproueth the worlde But leste ye shuld suspecte thys interpretacion to be not grounded of scripture harken howe Christe hymselfe expouneth thys thynge Of sinne The holy gooste he sayeth shall rebuke the worlde of synne Why because they beleue not sayth Christ on me Loo howe Christ expouneth hymselfe what he meaneth by synne that is to witte incredulitie or mysbeleue towardes hym whyche only thynge doth condemne men lyke as on the contrary parte the onlye belefe in Christe saueth ☞ The papistes haue wrested thys texte as they do al other to the mysbeleue of the Turkes Sarasynes and such people as be farre from vs but they oughte to remembre that in thys behalfe they do synne worse then the Turkes forasmoch as they wold be counted Christianes and yet in the meane season they labour to be made rightouse and iuste before god by theyr owne workes without fayth in Chryste Of thys abhominable synne the worlde knoweth nothynge at all Of ryghtuosnesse shall the holy goost rebuke the worlde Why because sayeth Christe I go to my father and ye shall se me no more That is to saye bicause I shall begynne my newe reigne wherin an other maner of iustice then ye ymagine must be required and shal be of valour before god Of iudgement the holy ghost shall rebuke the worlde why bycause sayeth Christe the Prince of this worlde is iudged alredy Iugemēt And he calleth iugemēt the blyndnes of mā wherby the worlde alloweth naturallye the reygne and the workes of Satan for the worlde hath a corrupt iudgement by Adams fall so that it seeth not what thinges god aloweth and what not Adhuc multa habeo But sayth Christ I haue yet many thynges to speake vnto you meanyng of his crosse and of hys glory but by reason of your weakenes and infirmytie ye are not able to beare them nowe As who shuld saye ye be yet carnall and therfore ye perceiue not the thinges that be of the spirite But whē the spirite of trouth that is the holy ghost shall come he shall leade you into all trouth The spirite shall teache you thinges spirituall He shall transforme you and of carnall persones shall make you goostly For surely because ye be yet carnall ye cānot perfytly perceyue the scriptures concernynge my death and gloriouse resurrection whych is to be fulfilled for your redēptions sake Here ye se playnly good people that thys place maketh nothynge at al for the confirmation of the papisticall traditiōs but rather agaynst them For I praye you what is thys trouth that the holy ghost shall teache you Mannes traditions no not so In them is no certayntie It is Christ and hys worde that is the only trouth Wherfore he shal teache only Christ and the worde of god for this is all trouthe Chrysostom For as Chrysostome sayth the gospel conteyneth al together And the office sayeth he of a good preacher is truely to prosecute all that is in hys commission not to chaunge ☜ put to or take away any thyng But this the Bishoppes of Rome in tymes paste haue done and yet at this day do presume to do Wherfore they are no interpretours but deprauers of scripture no vicars of Christe but of the deuell They speake of their owne heddes their own inuentions and dreames wheras the holy ghost whyche here is promysed by Christe vnto vs shall speake nothyng of hymselfe but what so euer he shall heare that shall he speake that is to saye he shall speake none other worde or gospel only he shal open and declare the worde that is alredy spoken by Christ This do not the papistes for they expoūde not Christes worde but they bring another word besides Christes word Thys spirite of trouth shall also shewe of thynges to come that is to wit of the spreading abrode of Christes gospel throughout the hole world euen vnto the Gentilles or hethē persons aswell as to the Iewes whom yet the Iues despysed and toke for refuse and abiecte persōs and counted them selues onely for Gods electe and chosen This holy ghoste shall glorifie Christe that is he shall expoune him he shall make him clearer and shall auaunce and set him forthe But the byshop of Rome doth cleane contrary for he obscureth darkeneth Christe and his doctryne This holy ghost sayeth Christ shall receyue of myne and shall shewe vnto you And al that the father of heuē hath are myn This is to saye good people that the holy spirite of god wherwyth euery christen man must be renewed according to Christes communication wyth Nicodemus shall breath or inspire nothing into the mindes of christian folke but that whych Christes gospell and worde wylleth Ioh. iij. He teacheth no newe thing Wherfore my frendes if we woll be true christians not only in name but also in dede let vs put of oure
confesse Christes doctrine For thys thynge doth Christ in any wyse requyre where he sayeth He that confesseth me before men The flesh is fearfull I shall also confesse him before my father and the angels of heauen Surely reason can not do thys it farre passeth her powers to subiecte herselfe to the hatred of the worlde for Christes sake And therfore Christ requyreth of vs to hate oure owne selues to kyll oure olde Adam Math. x that we may so be transformed into new creatures But what knowlege hath our flesh our nature of such transfourmynge or new byrth Surely no knowlege no felynge no vnderstandynge at al as thys sayntly Nicodemus this holy prelate trustynge to hys owne good workes ful wel declareth Christ talketh of the spirituall and new byrth Nicodemus loketh vpō the carnal byrth sayeng thus How can a man be borne agayne whan he is olde Shall he crepe agayne into hys mothers wombe Herken how foolyshly how vnwysely for al his outwarde holynes thys noble prelate speaketh of godly thynges Yea Christ is fayne to expounde vnto hym how it commeth to passe that we be made newe creatures Howbeit he yet vnderstandeth hym not therfore he asketh agayne how it can be I pray you what synguler poynt do ye se in thys Nicodemus or what other thynge do ye fynde in hym but ignoraunce blyndnes and infidelitie Wherfore though hys outwarde conuersacion shyneth neuer so muche before the worlde yet it can not please God God beholdeth not the outwarde face and vysoure but the mynde and fayth Iere v. Ro. xiiij as also Heremy sayeth And what so euer is not of fayth is synne The inwarde ryghtuousnes and goodnes must go before or els the outwarde can not please God Yf thou hast not the inwarde iustice forthwyth Christ sayeth Onles your ryghtuousnes be better then the ryghtuousnes of the scribes and pharises ye shall not come into the kyngdome of heauen Wherfore lyke as Nicodemus is here founde vnskylfull rude and foolysh in maters concernynge the honour of God and oure helth euē so be all we olde Adams and all fleshly accordynge to Christes sayenge what so euer is gendred of flesh is fleshe onles we be lyghtened of the Lordes spirite What the scripture calleth fleshe Ro. viij We cal flesh here the hole nature of mā the body mynde reson vnderstandyng wyl besyde the holy goost Such a man and such a body of synne surely can do nought but synne seme he neuer so gay to other men and be he decked wyth neuer so many good workes whych thynge saynt Paule declareth copiously to the Romaynes and in thys place thys Nicodeme ful playnly sheweth by hys wyse talking Newe byrth Secondly Christ teacheth vs in thys Gospel the new byrth whych thynge Nicodemus coulde not attayne vnto fyrst he so speaketh of thys new byrth or regeneration that he maketh it playnly necessary to our soules helth What it is to se the kingdom of God For thus he sayeth Onles a mā be borne agayne he can not se the kyngdome of god Now to se the kyngdome of God is as muche as to be iustifyed Wherfore consyder here wyth the eyen of thy mynde what Christe speaketh of thys maner iustificaciō and agayne what Nicodemus thinketh agaynst it Christ reasoneth and gathereth thus No worke no reason no outwarde conuersacion iustifyeth it is only the new byrth that must worke thys Agaynst thys conclusion Nicodeme thus obiecteth Yf so be my outwarde conuersacion workes lyfe be cōformable to the lawe thā for such workes sake God can not but iustifye me and make me eternally blessed But surely thys sayenge of hym is excedingly both false and wycked psa cxv for asmuche as all men be lyers and only God true Wherfore let vs consyder the nature of thys regendrynge in what sorte it is Onles sayeth Christ thou beyst borne againe of water and spirite thou canst not come into the kingdome of heauen Baptisme Marke that in baptisme thys new byrth begynneth For it is a token of sleynge the fleshe as Paule wytnesseth Rom. vi And thys is one parte of the newe byrth Now in baptisme the holy goost also is gyuen and where as we be thus kylled he rayseth vs vp agayne he dryueth draweth altereth and so worketh in vs that we be led nomore wyth fleshly affections but wyth goostly and that we shuld breath and thynke no lōger vpon earthly thynges but vpō heauenly thinges and shulde lyue hensforth only to ryghtuousnes And thys is thother parte of thys new byrth It foloweth herof What it is to be newe borne that to be borne again is nought els but to dye to synne warde and by spirite and fayth to lyue to iustice warde Where thys chaūceth there is the kyngdome of god espyed there is the realme of heauen entred into What gloriacion than is lefte here to the ryghtuousnes of Nicodemus Surely it is not worth a rushe nor to be sette an hawe by Phil. iij. none otherwise than Paule estemed his ryghtuousnes that he gat in hys Iewysh lyfe no better than donge For not the thynge that commeth of our owne reason but that whych the spirite worketh in vs is acceptable to God The thynge that is gendred of the spirite is spirite and is only of valure before God Eph iiij And therfore saynt Paul sayeth to the Ephesians Do of the olde man accordynge to youre former maners and conuersation and put ye on the new man How can reason do or compryse these thinges syth it can not perceyue thynges corporall and outward as from whence the wynde commeth and whyther it woll To conclude thys new byrth is a worke of the spirite though the Papistes do neuer so muche preache the iustice of theyr fleshe Christ hath purchased vs the spirite Thyrdly we be here taught who hath gottē gyuen delyuered and cōmunicated vnto vs thys spirite euen the sonne of man Christe who only came from heauen and retourned into heauen By what thynge then hathe he gotten and deserued vnto vs this spirite Truly herby that he was likewise exalted as the serpent in wyldernes Nu. xxi But what maner serpent is thys The people of Israell ones grudged agaynst god and blaspehmed hym so heynously that he sent vpon them fyery serpentes And who so euer was bytten of any such serpent dyed therof Here God at last moued with the prayers and requestes of Moses commaunded a brasen serpent to be erected for a signe that whosoeuer beynge strykē of any suche serpent shulde loke vp to that brasen serpent shulde be healed Thys fygure Christ draweth to hymselfe and this in sentence he sayeth I shal be delyuered to myne aduersaries to be crucifyed and at last slayne for thys intente that by my crosse and death God the moost louynge father myght be recōciled to the worlde Whosoeuer therfore beynge stryken wyth the poyson darte of synne loketh vp to me that is to saye
of thys Gospel let vs fyrst seke for our soule helth and foode as we se the people dyd here and doubt we no thynge but God wyll prouyde well ynough for our bodely foode Let vs not do as the Romane citizens dyd whych fyrst sought for money and then for vertue but let vs fyrst seke for vertue and for the kingdome of God and then wythout muche sekynge the rest shal be aboundauntly gyuē vs. Let vs not trust to much to our owne carnall reason as the Apostles dyd here but let vs thynke nothynge impossible to God yea let vs be ful assured that he wol helpe whā he seeth best hys tyme beynge throughly persuaded that all thynges come by the large blessynge of god To whome be all glorye Amen The Epistle on the .viij. sondaye after Trinitie The .viij. chapter to the Romaynes Th argument ☞ Of the mortification of the fleshe BRethren we are detters not to the fleshe to lyue after the fleshe For yf ye lyue after the fleshe ye shall dye But yf ye thorowe the spirite do mortifie the dedes of the body ye shall lyue For as many as are led by the spirite of God they are the sonnes of God For ye haue not receyued the spirite of bondage to feare eny moare but ye haue receyued the spirite of adoption whereby we crye Abba father The same spirite certifieth our spirite that we are the sonnes of god Yf we be sonnes then are we also heyres the heyres I meane of God and heyres ānexed wyth Christ yf so be that we suffer wyth hym that we maye be also glorified together wyth hym FYrst in thys Epistle we be taught good christen people We ought to mortifie our lustes that after we be ones grafted by the sacrament of baptysme into the holy communion of christen persons and thervpon through the intercession and merytes of Christes most holy bloude shed for vs be iustyfyed and reconcyled to the father of Heauen we ought nowe not to lyue accordynge to the lust of the flesshe but vtterly to mortyfye the dedes of the same and to do the workes of the spirite that is to say not fleshly workes but spirituall workes honest vertuous and charitable workes the stypende and reward wherof is euerlastyng lyfe wheras the rewarde of them that do otherwyse and that lyue after the fleshe is death without ende And here the Apostle Paule setteth before our eyes aswell the promyses as the thretnynges terrours wherwith he frayth vs away from carnall workes and exhorteth vs to the mortyfycacion of the flesshe and vnto ghostly workes whiche be semynge for christen men to vse To the carnal workes he yeldeth for rewarde death and consequently eternal damnacyon To spirituall and good worckes in place of rewarde he ascrybeth lyfe wherein the godly parsons do here in this worlde lyue holyly and after this worlde shall enioye eternall lyfe Secondly we be here taught by S. Paule that yf we be right Christiās I meane yf we lyue not after the fleshe but after the spirite and christianly we be sure to be the sons and chyldren of God And on the contrary syde yf we lyue otherwyse we be vndoubtedly the chyldren of Satā Two spirites And forasmuch as there be two sortes of spirites the spirite of feare or bondage and the spirite of adoptyon wherof the fyrste pertayneth to wycked persons and the other pertayneth to the good and godly persons therfore ye shal vnderstande that they whiche haue the spirite of bōdage do all that they do coactly and not of a fre hert these be the chyldren of the law or letter and be mere hypocrytes But they whiche do good workes euen of a fre hert and not as cōpelled by feare of the lawe but euen of loue these be the ryght chyldren of god these be the true christians these haue the harte and the grace in all their necessities to crye to God theyr father and to call hym Abba father and to aske of him with certayne and sure fayth all that they want whiche is necessarye for them to haue These haue peace of conscyence wherby they beynge iustyfyed and led of the spirite of god be throughly persuaded in their conscience that by the merites of Christ they haue God their mercyfull Lorde and father whiche wyll bothe helpe them and here them in theyr nede Of this peace speaketh S. Paule in the .v. Chapter of the Romaynes saying Nowe then that we be iustyfyed by fayth we haue peace towardes God by our Lord Iesu Christ But of the seruyle feare wherwith all hypocrites no true christians by indowed saynt Iohn wryteth in this wise i. Io. iiij feare is not in loue but perfecte loue casteth forthe feare because feare hath torment The office of the holy goost Thyrdly we be here taught what is the moste propre offyce of the holy ghost that is to say to certyfye vs of our enheritaunce whiche we receyue in Chryst Iesu With this confyrmacyon of the holy Ghoste were all sayntes and holy men sealed euen as many as constantly stode and persisted in the confession of Christe and whiche at this daye do persyst And for this cause dothe the Apostle oftentymes wyshe and desyre to suche as he wrote the strengthnyng of the holy ghost Eph. iij as to the Ephesians where he sayth For thys thynge do I bowe my knees that ye maye be strengthened by hys holy spirite And of thys office or propertie whych the holy goost hath Ephe. iij. cor i. he is oftentymes called the ernest the pledge the gage the seale or certificate Fynally we be here instructed the way of glorifyenge vs. that albeit we surelye knowe we be the heyres of God and felowe heyres with Christ yet neuertheles it behoueth vs to be glorifyed by tamynge and mortifyenge of oure lustes by pacient suffrynge of tribulation and displeasures as the apostle sayeth here Heyres wyth Christe yf so be we suffre wyth hym that we may also be glorifyed wyth hym Wherfore my frendes yf we couet to be of the saued nombre let vs accordynge to S. Paules exhortacion kyll the lustes of oure fleshe to thyntent we maye lyue and walke spiritually Then in all oure nedes we shall as louynge chyldren be bolde to call to our moost tender and kynde father for succoure Then shall we be certifyed by the holy goost that we be the sonnes and heyres of God and ioynt neyres wyth Christ wyth whome yf we suffre wyth hym we shall also be glorifyed To whome be honoure and glorye per infinita secula Amen The Gospell on the .viij. sondaye after Trinitie The .vij. chapter of Matheu Th argument ☞ Signes wherby to discerne false teachers IEsus sayd vnto hys dysciples Beware of false prophetes whyche come to you in shepes clothynge but inwardly they are rauenynge wolues Ye shall knowe them by theyr frutes Do men gather grapes of thornes or fygges of thystles Euen so euery good tre bringeth forth good
the resurrection of Iesus Christe from death to enioye an inheritaunce immortal that shal neuer perysh whych is reserued in heauen for them that be kepte by the power of God thorowe fayth Thus hath hys resurrection wrought for vs lyfe ryghtuousnes He passed thorowe death and hell to put vs in good hope that by hys strength we shall do the same He payde the raunsome of synne that it shulde not be layde to our charge He destroyed the deuell and all hys tyranny and openlye triumphed ouer hym and toke awaye from hym all hys captiues hath raysed set them wych hymselfe amonges the heauenly cytesins aboue Ephe. ij He dyed to destroy the rule of the deuell in vs and rose agayne to sende downe his holy spirite to rule in our hartê to endow vs wyth perfyte ryghtuousnes Thus is it true that Dauid songe Veritas de terra orta est iustitia de coelo ê“spexit Psalm lxxxiiij The truth of goddes promyse is in erth to man declared or from the earth is the euerlastynge veritie goddes sonne rysen to lyfe Eph. iiij CaptiuaÌ„ duxit captiuitatem the true ryghtuousnes of the holy goost lokynge out of heauen is in moost lyberall larges dealt vpon all the worlde Thus is glorye and prayse reboundinge vpwarde to god aboue for hys mercy and truth thus is peace come downe froÌ„ heueÌ„ to meÌ„ of good faithfull hartes Luce. ii Thus is mercye and veritie as Dauid wryteth met together Psalm lxxxiiij Misericordia et veritas obui auerunt sibi c. thus is peace and ryghtuousnes embrasynge and kyssynge themselfe together Yf thou doutest of so great felicitie that is wrought for the O man cal to thy mynde that therfore haste thou receyued into thyne owne possession the euerlastynge veritie our Sauiour Iesus Christe in forme of breade to confirme to thy conscience the truthe of all thys matter Thou hast receyued hym yf in true fayth and repentaunce of harte thou haste receyued hym yf in purpose of amendement thou haste receyued hym for an euerlastinge gage and pledge of thy saluation Thou hast receyued hys body which was ones broken and hys bloud shed for the remission of thy synne thou hast receyued hys body to haue with in the the father the sonne the holy goost to dwell wyth the to endowe the wyth grace to strength the agaynst thy enemyes and to comforte the with theyr presence Thou hast receyued hys bodye to endowe the wyth euerlastyng ryghtuousnes to assure the of euerlastynge blysse and lyfe of thy soule For wyth Christe by true fayth arte thou quyckened agayne sayeth saynt Paule from death of synne to lyfe of grace Eph. iiij and in hope translated froÌ„ corporall and euer lastynge death to the euerlastynge lyfe of glorye in heauen where nowe thy conuersation shulde be and thy harte and desyre set Doubte not of the truth of thys matter how great excellent so euer these thynges be It becommeth god to do no lytle dedes how impossible so euer they seme to the praye to god that thou mayest haue fayth to perceyue thys greate power of Christes resurrection that by fayth thou mayest certaynly beleue nothing to be impossible with god Only bringe thou fayth to Christes holy worde and sacrament Lu. xviij let thy repentauÌ„ce shewe thy faith let thy purpose of amendement and obedience of thy harte to gods lawe herafter declare thy true beleue Endeuoure thy selfe to saye wyth saynte Paule from henseforth Phil. iij. our conuersation is in heuen froÌ„ whence we loke for a sauioure euen the Lorde Iesus Christ whych shall chauÌ„ge our vyle bodyes that they may be fashioned lyke to hys glorious bodye whyche he shal do by the same power wherby he rose froÌ„ death and wherby he shal be able to subdue al thynges vnto hymselfe Thus good christen people forasmuche as ye haue herde these so great and excellent benefytes of Christes myghtye and glorious resurrection howe that he hath raunsomed synne ouercome the deuyll death and hell and hath victoriously obteyned the better hande of them all to make vs fre and saufe from them and knowynge that we be by thys benefyte of hys resurrection rysen wyth hym by our fayth to lyfe euerlastynge beynge in full suretie of oure hope that we shall haue oure bodyes lykewyse reysed agayn from death to haue them glorifyed in immortalitie and ioyned to hys gloryouse body hauynge in the meane whyle hys holye spirite wythin our hartes as a seale and pledge of our euerlasting inheritaunce by whose assistence we be replenyshed wyth all ryghteousnes by whose power we shall be able to subdue al our euel affections that ryse againste the pleasure of God These thynges I saye well coÌ„sydered let vs nowe in the reste of oure lyfe declare our fayth the we haue to thys moost frutefull article by conformyng vs therunto in rysynge dayly from synne to ryghtousnes and holynes of lyfe For what shall it auayle vs sayeth S. Peter to be escaped and delyuered from the fylthynes of the worlde thorough the knolege of the Lorde Sauiour Iesus Christe yf we be entangled agayne therwyth be ouercome agayne ij pet ij it had bene better sayeth he neuer to haue knowen the waye of ryghteousnes than after it is knowen and receyued to torne backewarde agayne from the holy coÌ„maundemente of God gyuen vnto vs. For so shall the prouerbe haue place in vs wher it is sayd ☜ the dogge is retorned to hys vomyte agayn and the sowe that was washed to her wallowynge in the myre agayne What a shame were it for vs beynge thus so clerely and frelye washed from oure synne to retorne to the fylthynes therof agayne What a foly were it thus endowed wyth ryghtousnes to lose it agayne What madnes were it to lose the enherytaunce that we be nowe set in for the vyle and transytory pleasure of synne And what an vnkyndnes shulde it be where our Sauiour Christ of hys mercy is come to vs to dwell wythin vs as our geste to dryue hym from vs and to expell hym violentlye out of our soules in stede of hym in whom is all grace and vertue to receyue the vngracyouse spirite of the deuyl the autor of al naughtynes and myschefe How can we fynde in our hartes to shewe such extreme vnkyndnes to Christ which hath now so gently called vs to mercy offered hymselfe vnto vs and he now entered wythin vs. Yea howe dare we be so bolde to renounce the presence of the father the sonne and the holy goost nowe receyued in thys holy sacrament for where one is there is God al hole in maiestie together with al his power wysdoÌ„ goodnes feare not I saye the dauÌ„ger peryl of so traytorous a defiance Good christeÌ„ brethreÌ„ systers aduyse your selfe coÌ„syder the dignitie that ye be now set in Let not foly lose the thynge that grace hath so preciously offered
the power of synne to delyuer vs from the daunger therof and to gyue vs exemple to dye to synne in our lyfe As the Iues dyd eate theyr Ester lābe kept theyr fest in remembraūce of theyr deliueraūce out of Egypt Euē so let vs kepe our Ester feast in the thankfull remēbraunce of Christes benefytes whych he hath purchased for vs by hys resurrectiō passyng to hys father wherby we be deliuered from the captiuitie thraldome of al our enemyes Let vs in like maner passe ouer the affections of our olde conuersacion to be delyuered from the bondage therof to ryse with Christ Exo. xij The Iues kept theyr feast in absteynynge from leuened breade by the space of .vij. dayes let vs christen folke kepe our holy day in a spiritual maner that is in absteining not from material leuened bread but from the olde leuen of synne the leuen of maliciousnes wyckednes Let vs cast frō vs the leuen of corrupt doctrine that wyl infect our soules Let vs kepe oure feast the hole terme of our lyfe with eatynge the bred of purenes of godly lyfe truth of Christes doctrine Thus shall we declare that Christes gyftes graces haue theyr effect in vs that we haue the right beleue knowlege of his holy resurrection whervnto yf we applye our fayth to the vertue therof in our lyfe cōforme vs to the exemple signification ment therby we shal be suer to ryse hereafter to euerlastynge glorye by the goodnes and mercy of our Lorde Iesus Christe to whome wyth the father and the holy goost c. On the fyrst sondaye after Ester The Epistle on the fyrste sondaye after Ester daye called lowe sondaye The fyrst Epistle of Iohn and the .v. Chapter Th argument of thys Epistle ☞ Of the excellency of fayth and how it ouercōmeth the worlde MOst dere beloued brethren al that is borne of God ouercōmeth the worlde And this is the victory that ouercōmeth the world euē our faith Who is it that ouercommeth the worlde i. cor x. but he whyche beleueth that Iesus is the sonne of God Thys Iesus Christe is he that came by water and bloud not by water onely but by water bloud And it is the spirite that beareth wytnesse because the spirite is trueth for there are thre whiche beare recorde in heauen the father the worde and holy goste And these thre are one And there are thre whyche beare record in earth the spirite water and bloud and these thre are one Yf we receaue the wytnes of men the wytnes of God is greater For thys is the wytnes of God that is greater whyche he testifyed of hys sonne He that beleueth on the sonne of god hath the wytnes in hymselfe An exhortation vpon thys Epistel OVre Epistle taken out of the first epistle catholyke of saint Iohn good christen brethern doth shewe vnto vs that we haue a generation from god which is that which procedeth of faith this ouercommyth the worlde that is to saie the concupiscences of syn̄es which be pryde couetous and lecherye Assuredly my frendes ther is I trust no man amonges vs but knoweth that of nature we be al born in synnes ☞ in vnrightuousnes in vtter ignorance of al ghostly and spiritual thinges And therfore Sainct Austine wryteth on this wise The wordes of S. Austine Beholde my brethern beholde the generacion of mankynde from the firste death of that first man For synne from the first man hath entred into this world and by syn̄e hath death entred and so hath passed thorough all men as witnesseth thapostle But marke sayth saynte Austine this worde passed through Pertran sijt Synne is rūne through vpon all the ofsprynge of Adam and for this cause is the new borne chylde gylty of eternal damnation he hath not yet done syn but he hath caught synne For surely that fyrst synne of oure foreparentes dyd not styll remayne in the headsprynge but it passed through into the ofsprynge not into hym and hym but into al men The fyrst synner the fyrst trāsgressour begat synners subiecte to death Than came the Sauiour of a virgine to heale saue them he came to the but not the waye that thou cāmest For he proceded not of the concupiscēce of the male and female he came not of that bonde of concupiscence Bycause therfore he came to the not by that waye that thou cammest ☞ therfore he delyuered the. But where dyd he fynde the He founde the solde vnder synne lyenge in the death of the fyrste man drawynge vp the synne of the fyrst mā beynge gylty and hauynge condemnation yer thou couldest discerne good and euell asunder Hetherto I haue rehersed vnto you the wordes of saynt Austyne Wherfore to retourne to my purpose forasmuch as we be borne in synne whych bryngeth wyth it ignoraunce blyndnes and infidelitie therfore we can not chalenge thys to our owne power and vertue that we beleue Iesus to be Christ but for the beleuynge herof we haue nede to be borne agayne and to be renewed through the holy goost and by the worde of God to thintent we may purely vnderstande the thynges that be of God and that we maye by faythe take holde of the promyses of Christ and so finally wyth sure confidence determine wyth our selues that Iesus is Christe Ioh. iij. that is to saye the annoynted Kynge and Sauioure of the worlde Before we be newe borne agayn by spirite we be al Nicodemes For no doubte before we be thus borne agayne we be all but Nicodemes that is to saye we maye well beleue that Christ came as a greate mayster from God and that nomā coulde do the sygnes and myracles that he dyd But thys is but an historial fayth and they that haue it do as yet walke out of the kyngdom of heuen wyth Nicodemus to whō Christ answereth Verely verely I saye vnto the onles a mā be borne agayne from aboue he can not se the kyngdome of God Ioh. iij. whych selfe thynge the holy apostle saynte Ihon doth in thys place declare in other termes saynge i. Ioh. v. he can not beleue Iesus to be Christe For he that beleueth not thys can not se the kyngdome of god To beleue that Iesus is Christe is surely to determine and conclude wyth thy self that Iesus is fyrste to the a Sauiour and secōdly What it is to beleue that Iesus is Christ that he is a kynge anoynted with the oyle of gladnes perpetually to rule to preserue to defend the so saued by hym And here saynt Ihons entent and purpose is to declare vnto vs a difference betwene the historiall faythe concernynge Christe whyche the deuyll also hath A difference of faythes and so all hypocrites and betwene the true and sauynge fayth whych beleueth that Christ doth both saue vs and also taketh a continuall charge regard of our saluation To thys fayth we be borne agayne whan through the
to lyfe And furthermore how and in what wyse by hys vprysyng or resurrection he shulde coÌ„mence hys raigne and haue accesse to hys father And assuredly the preachyng and fore shewynge hereof was ryght necessary to the Apostles of Christ to be often made and dryuen into theyr heades For the flesh as Christe sayeth hymselfe is weake and agayne the articles of oure religion be suche that they surmount the sklender capacitie of mans wyt neyther can they easely be perceyued Thys is the cause why Christ lyke a faythful mayster neuer ceaseth to dryue into hys disciples heades the suÌ„me coÌ„tent of our fayth to thintent he myght fully execute thoffice that he came for Now thys is hys sentence and mynde whych he declareth to hys disciples Wythin a lytle whyle O you my louynge scholers and disciples I shal be betrayed vnto the Iues as I haue often tymes heretofore shewed vnto you that I shulde be condemned Mat. xij scourged bobbed and at last nayled to the crosse And for asmuch as euen lyke as Ionas was in the whales bely thre dayes and thre nyghtes I must in lykewyse be buryed in the grounde for the space of thre dayes and thre nyghtes Christes raigne Therfore for a lytle whyle in dede ye shall not se me But agayne after a lytle whyle that is to wyt the thyrde daye after whan I shall ryse agayne ye shall verely se me how be it that shall not be longe for I must awaye to my father and begyn with hym my spirituall raygne Ephe. i. and .iiij. Lo my deare frendes with such wordes Christe teacheth hys apostles what maner thyng his kyngdoÌ„ shuld be how the coÌ„myng is to the same Assuredly the kingdoÌ„ or raigne of Christ is none other thynge thaÌ„ that Christ hath coÌ„quered the world syn death sataÌ„ hell furthermore hath taken of his father all power both in heuen and in erth in such sort as hensforth he is to be the most puissaunt and mighty kinge ouer the mount Sion Psal iiij leading and gouernyng his subiectes with the holy spirite of comforte Into this his kingdom it behoued hym to entre by the crosse by sheding of his mooste precious bloude and by death euen as the prophete Dauid longe before had prophecied of him sayeng he shall drynke of the floude in the waye Psa cix and therefore he shall lyft vp his heade Now this spirituall kingdome was not moche knowne to his apostles For they thought rather that the kingdom of Christ shulde haue ben a worldly and an outwarde kyngdome whych thinge they styl loked for vntyl the spirite was gyuen them whych taught them the knowlege hereof and how they ought to come vnto it and to gette it and how to perseuer and continue in the same If we therfore good brethren and systers be lykewise mynded to entre into thys kingdome and by Christ to vanquysh synne death Satan and hel we must nedes acknowlege and take Christ for oure Lorde and sauiour for our kinge and hyghe bishop fastelye beleuing that we be reconciled and made at one agayne with the father of heuen by his bloude and in suffering and doinge the thinges that Paule speaketh where he sayth i. tim ii If we shall suffer togither with him we shall also reigne with him Seconde An exeÌ„ple of our ignorauÌ„ce we haue here good people an exemple of oure ignoraunce and blyndnesse and that in thapostles For loke how lytle they attayned the mystery of the gospell wythout the holy goost so lytle can we also attayne by oure owne powers to iustice or soule health But harkeÌ„ your selues out of the very texte the rudenes or ignoraunce of the appostles Christ had shewed them that after a litle whyle they shulde not se him agayne after a lytle whyle they shulde se him agayne for he muste go to hys father This must nedes be vnderstande of his death and resurrection and of his spiritual kyngdome What it is to go to the father Ps lxvij For assuredly to go to his father is nothinge elles but to fulfyll all thynges as it is declared in the .v. chapi to the Ephesians and by hys holye gooste to exalte gloryfie saue mankynde or to speake the wordes of the prophete dona dare hominibus to gyue gyftes to men But I praye you how do thapostles vnderstande thys They talke and conferre with themselues what meaneth that he sayeth after a whyle ye shall not se me and agayn after a whyle ye shal se me we knowe not saye they what he speketh Lo my frendes the apostles do here confesse theyr ignoraunce and that they atteyne not to the wordes that he spake albeit he had spokeÌ„ often tymes before of hys crosse deathe and resurrection vnto them Wherfore I do not a lytle wonder what these men meane whyche fyghte so strongly for the defence of theyr owne naturall and carnall power syth they se here so manyfestly that the apostles themselues whyche had Christe so moch conuersaunt amonges them coulde not by theyr owne mere power before the holy gooste came vnto them vnderstande the spirituall kyngdome of Christe So that it manifestly appeareth that while they woll be doctours and teachers of other they be them selues full of all blyndenes and ignoraunce Thys therfore is the summe and effecte of thys place that the flesh in suche thynges as perteine to iustification can do no good onles the holy gost beyng communitate by the word be receiued and had For as the prophete Ieremy recordeth Ier. xiij they shal be taught of God and not of themselues Thyrdly Christe doth preuent his apostles when he espyed them not to atteine his wordes and that they wold aske him the meanyng of the same sayeng vnto them in thys wise Of thys ye do question amonges your selues that I sayd a litle and ye shall not see me and agayne a lytle and ye shall se me Verely verely I saye vnto you ye shall wepe and lamente but the worlde shal reioyce Ye shal sorow but your sorowe shal be turned into ioye Lo how Christ tendereth his apostles he shaketh them not of for their rudenes and ignoraunce but moste gentlye instructeth them shewinge them howe his format wordes ought to be vnderstand sayenge vnto them in thys wise Ye shall wepe and be sory but why bycause ye shall see youre Lorde and mayster apprehended and takeÌ„ nayled vpon the crosse and put to death Crosse ê‘secutioÌ„ Then shall calamitie and sorow begynne and principally this shall trouble you that the world shal reioyce at your aduersitie and your maysters aduersitie And euen as Christ had spoken so it came to passe concernyng both hys owne crosse affliction and heuines also his apostles For do ye thynke yt a lytle crosse vnto hym when that he was reuiled and vpbrayded of the Iues sayeng vnto hym let God delyuer hym if he woll haue hym I omytte and passe ouer with
good people here ye haue a true definicion of religion It is not to be locked vp in stone walles and to departe from the company of the worlde as those disguysed and false religiouse persones lately in thys realme dyd but it is to be conuersaunt amonges men wythout spotte or reproufe it is to vysite orphanes and fatherlesse chyldren to go and succour the poore wydowes to go aboute and to wynne the people to Christ to fysh mens soules and to brynge them into the kyngdome of Christ out of the tyranny and raygne of Antichriste I call Antichrist whosoeuer teacheth other deuotions and holynesses then Christ dyd ordeyne For he that is not wyth Christ is agaynst Christ Wherfore good brethren and systers let vs be accordynge to saynt Iames monition here not onely hearers but also doers of the worde but of what worde of the bishop of Romes worde of Antichristes word which is contrary to Christes vnspotted syncere worde no but of gods worde to thintent we maye loke into the perfyte lawe whych breaketh out of fre spirite fayth into workes of charitie Let vs imbrace the true religioÌ„ that is here prescribed and set forth vnto vs Let vs vysite the orphanes the desolate wydowes our poore neyghbours that be destitute of comforte and relyfe Thys let vs do of a fre and franke harte not as constraynedly but wyllyngly and gladly Thys doynge we shall declare by our dedes that we haue the lyuely fayth that shall iustifie vs in gods sight In these our dedes but not by these our dedes nor through these our dedes we shall as saynt Iames assureth vs be happy and so happy that nomaÌ„ shal be able to take our ioye and blysse from vs. For we shall not onely lyue here in thys worlde in peace of conscience and in the kyngdome of Christ but we shall also in an other worlde inherite the vnspeakable ioye and felicitie of heauen where lyueth raygneth the father the soÌ„ne and holy goost perpetually Amen The Gospel on the .v. Sondaye after Ester daye which is the next sonday before the crosse dayes the .xvi. Chapter of Ihon. Th argument ☞ Prayers are hard through Christ IEsus sayd to his disciples after a whyle ye shall not se me and againe after a while ye shal se me for I go to the father ThaÌ„ sayd some of his disciples betwene them selues what is this that he saith vnto vs after a while ye shal not se me and againe after a whyle ye shal se me and that I go to the father They said therfore what is this that he saith after a whyle we can not tell what he sayth Iesus perceyued that they wolde aske him and said vnto them Ye inquyre of this betwene youre selues because I sayd after a while ye shall not se me and agayne after a whyle ye shall se me Verely verely I saye vnto you ye shall wepe and lament but contrary wise the world shall reioyse Ye shal sorowe but your sorowe shal be turned to ioye A woman wheÌ„ she traueyleth hath sorowe because her hour is come But as sone as she is deliuered of the child she remeÌ„breth no more the anguyshe for ioye that a man is borne into the worlde And ye nowe therfore haue sorowe but I wyll se you agayne and youre hartes shall reioyse and youre ioye shall no man take from you IN the first parte of the Gospel of this daie good people is a commauÌ„demeÌ„t and promise set forth vnto vs wherby we be allured and sturred to praye ⧠The vertu of prayers And surely sith a christian person can no wher haue better coumforte in such thynges as he is troubled in and in tyme of necessitie and aduersitie then instantly to pray and to open his affliction and grefe with ardent peticion and humble sute to God who onely wyll and can helpe him in his distres gyue him comforte vndoutedly it is ryght necessary that we throughly perceiue knowe the institucion and intent of this present gospel to the intent we might be the more inclined and disposed vnto prayer For who wolde reiecte and despice prayer as a thyng lytle necessary seyng it is so muche auaunced and coÌ„maunded by Christe vnto vs Yea this coÌ„maundement dothe as straytly bynde vs as the fyrste commaundemeÌ„t of the Decalogie doth This to be true we may se in another place where Christe byddeth vs alwayes to pray and that without ceasing or intermission lu xviij Marke that it is necessary then and conuenient that we shulde pray Wherfore as we be by speciall word and coÌ„maundement of Christe draweÌ„ and inforced to pray So also this gospell allureth vs to the same with a speciall promise For it is here promised vs by Christe that our prayers that is to wete the prayers of christen ê‘sons shal not be vaine ne frustrate but that we shal be surely herde shall obteyne our sutes For why elles wolde Christ haue bounde this his worde and promise with an othe sayeng verely verely What so euer ye aske the father in my name he shall gyue it you Also aske and it shal be gyuen you Do ye not heare how our prayers shal not be vayne nor frustrate Who then wold nowe be slouthfull to pray seyng Christe by his speciall coÌ„maundement hath wylled vs to the same Forthermore ye shal here vnderstande that bycause we shuld not thynke that the labour of our prayers shuld be in vayne therfore doth Christe here in this place allure vs with a notable and special promyse as is before remembred But herin are two thinges to be considered pondered of vs. The one is that we shuld pray in none other name theÌ„ in only Christes name we must pray only in the name of Christe Now we pray in the name of Christ when we approche to god in the faythe of Christ and do comforte our selues with the trust and affiaunce in him that is to wete that he only is our mediatour or aduocate by whom all be forgyuen vs and without whom we can deserue nothyng but gods indignacion and wrath For I pray you what saynte what holy man is there either in heauen or earthe whiche sueth maketh intercession and is mediatour to the father of heauen for vs in suche wyse as Christe is Assuredly it is Christe only by whose merite and intercession not only we obteine pardon of our synnes ryghteousnes but also he taketh vs in the place of his brethren coÌ„municating vnto vs the roume or office of presthoode as testifyeth also S. Peter in his fyrst epistle so that we also by authoritie and vertue herof may lykewyse haue accesse to the father seke of him in our afflictions grace helpe and comforte i Pet. ij Thys thyng confirmeth also Christ himselfe where he sayeth I saye not vnto you that I shal be an intercessour or suter for you to my father For the father himself loueth you because ye haue loued me in beleuyng
full What is thys to saye that by Christ our sinne beynge taken away our conscience maye be quyet and sure of euerlastinge lyfe whyche is a ryght perfecte ioye Let vs praye that we maye be taught openly and playnly wythout prouerbes or parables that is that we maye receyue the holy spirite of cōforte into our soules whych in gods worde maye instructe vs of all trouth Whych graunt vs God the father of heuen Qui viuit et regnat in secula seculorum Amen A sermon in the Rogation weke or a briefe instruction for the weake in the faithe what they ought to do in these dayes of Rogation GOod people thys weke is called the Rogation weke bicause in thys weke we be wōte to make solemne and general supplycatiōs or prayers which in Greke be called Lytanyes litanies Nowe therfore I exhorte you and in the Lordes name I require you that in al your Litanies or supplications ye wol so do that the thynge maye agre to the name and that this oure Litanye thys our supplication and rogation may be made wythe such true and ernest fayth that we may admonishe god and put him in mynde of hys fatherly promises He that wyll not endeuour hymselfe to do this let hym tarye styll at home let him kepe him and absteyne from thys holy processiō lest he happen to iritate and to angre god more then other men shal be hable to pacifie and styll hym The abuse of these dayes Albeit alacke for pitie these solemne accustomable processions and supplications whyche we vse commonly as in this weke to make be now growen into a ryght foule and detestable abuse so that the moost parte of men and women in these solemne dayes of supplication do come forth rather to set out shewe themselues and to passe the tyme wyth vayne vnprofytable tales and mery fables than to make general supplications and prayers to god for theyr necessities I let passe the other enormities and vices whych on these dayes be customably perpetrate and done I wyll not speake of the rage and furour of these vplandysh processions and gangynges about whych be spente in ryottynge and in bely chere Furthermore the banners and badges of the crosse be so vnreuerently handled and abused that I maruayle greatly God destroye vs not all in one yeare What shall I say Surely they are now growen into such abuse that there be farre greter causes to take them awaye and vtterly to abrogate them wyth the other holydayes than ther were in tymes past to institute and ordeyne them And assuredly it is the parte of byshops of parsons of vycares and curates yea also of the prophane Magistrates to se that those vnchristen and vngodly abuses be auoyded and taken awaye or yf the thynge be past remedy vtterly to abolish and abrogate these letanies and supplicaciōs thus abused For assuredly it were much better and more christian lyke ☞ that christian men and women were gathered and assembled together in the church there to make theyr supplications prayers to god than after such an hethē vnruly fashion to mocke God and his holy sygnes And no doubt such as be curates and herdmen of Christes churche shall rendre a sharpe rekenynge and accomptes to God for wynkynge at these abuses Now in these Rogation dayes What is to be demaūded in supplications two thynges are to be asked of God and prayed for The fyrst is that God of hys goodnes and clemēcy woll defende and saue the corne in the felde and that he woll purge the ayer to thintent that not only the lappe of the earth may be replenished wyth seasonable rayne and that the ayer maye be tempered to the vtilitie and furtheraunce of the corne but also that it be not infected that by the eatynge and drynkynge therof neyther we nor our bestes do catche any pestilence poxe feuers or other diseases i. Timo. iiij For as testifyeth saynt Paul in hys fyrst epistle to Timothie gods creatures as meate drynke corne ☜ and such other thynges be sanctifyed by the worde of God and by prayer For frō whence come pestilencies the other kindes of diseases and of syckenesses than that the noysome spirites do infecte the aier And by reason herof cōmonly our corne and grayne be peryshed infected and blasted and so we God permyttynge the same by eatynge and drynkynge our owne grayne do gette vs death and greuouse affections of the body For this cause be certayne gospels redde in the wyde felde amōges the corne and grasse that by the vertue and efficacie of gods worde the power of the wycked spirites whych kepe in the ayer may be broken and the ayer made pure cleane to thintent the corne maye remayne vntouched not infected of the sayd hurtfull spirites but serue vs for our vse and bodely sustenaunce Wherfore my deare brethren we oughte to make these solemne processions wyth ernest myndes and wyth all reuerence in especiall we oughte to handle and to heare the worde of God wyth deuoute and religiouse myndes Thus doynge doute we nothynge but that gods worde wol vtter and execute hys vertue vpon the corne and ayer that those noysome spirites of the ayer shall do no hurte at all to our corne Seconde thys is also moost of all to be desyred humbly to be prayed for in these rogation dayes that God woll vouchsaue to blesse hys creatures not only as before is sayd for the cōmoditie of oure bodyes but also for our soules helth lest our miserable soules do herby catche vnto themselues pestiferous infection and damnable contagion I meane as thus The poyson and infection of the soule is synne Now whan God poureth vpon vs plentyful croppes and increase of all thynges forthwyth we beynge moost ingrate and vnkynde persons do vylaynously gyue oure selues to dayly bankettes and feastynges and to moost beastly fyllynge of our pāchies herof by by ensueth ydelnes of it sprynge whordomes adulteries blasphemies cursynges periuries murders warres and all myschiefe so that it were much better for vs yf our corne and cattel dyd not so happely and plenteously prosper and take So the thynge that we demaunded in our processions and supplications we do fynde for god maketh vs here aboundauntly in this behalfe to enioye our requestes and desyres and doth minister al thynges to the bodye wyth a large blessynge whyche thynge neuerthelesse is moost present poyson and pestilence to the soule and it is the occasion of great myschefe For doubtles surfettynge and ydelnes of all noughtynes be the rotes and the fountaynes of all euels But alake alake thys goostly infection we nothing at all regarde we passe not of it No man regardeth the spirituall pestilence The pestilēce which noyeth the body we eschue it with great care and we study to dryue it awaye wyth often prayers and supplications laynge vnto it all the medicines and remedies we can deuyse But in thys
saye He ascended vp on hygh he led captiuitie captiue he gaue gyftes to men Fynally ye shall marke that our Sauiour Christe at hys departure from hys disciples whan he moūted vp to heauen comforted them by hys angels surely promysynge them that euen suche one as they sawe hym ascendyng now vp to heuē they shulde in the last daye se agayne at whych tyme vndoubtedly he shall rendre to euery man hys rewarde according to hys dedes They which haue done wyckedly and wolde not beleue shal be condemned into hell fyre where shal be wepynge and gnashynge of teth But they that haue beleued on Christ Iesu wyth worthy dedes haue expressed and declared theyr fayth to the worlde they shal inherite the kyngdom of heuen and shall entre into the ioye whych the father of heauen hath prepared for them To whome wyth the sonne and holy goost be glorye and laude in infinita secula Amen The Gospell on Ascension daye The xvi chapter of Marke Th argument ☞ Of the commission that Christe gaue to hys Apostles to preach hys gospell through out the hole worlde And howe Christe ascended vp to heauen AFter thys Iesus appeared agayne vnto the eleleuē as they sat at meat and cast in theyr teeth theyr vnbelefe and hardnes of harte because they beleued not them whych had sene that he was rysen agayne frō the deade And he sayd vnto them Go ye into all the worlde and preach the Gospell to al creatures he that beleueth and is baptised shal be saued He that beleueth not shal be damned And these tokens shall folow them that beleue In my name they shal cast out deuels they shal speake wyth new tonges they shall dryue awaye serpētes And yf they drynke any deadly thynge it shal not hurte them They shall laye theyr handes on the sycke and they shall recouer So then whan the Lorde had spoken vnto them he was receaued into heauē and is on the ryght hande of God And they wente forth and preached euery where the Lorde workynge wyth them and confirmynge the worde wyth myracles folowynge THe Christian mans lyfe in thys present Gospel good people is set before our eyes For fayth and charitie are here propouned vnto vs as in all the rest of the gospels Wherfore syth the Gospell bryngeth euer these two wyth it we ought also continually to preache and entreate of them For he sayeth who so beleueth and be baptised shal be saued which thynges we shall now in order peruse and consyder Fyrst of all Christ vpbraydeth in thys Gospell hys Apostles of theyr faynte beleue and hardenes of harte and consequently blameth them declaryng what they wanted and yet he reiecteth them not neyther is moued rygorously and hastely agaynst them but he gently blameth them none other wise than yf one of vs wolde saye to an other Incredulitie Arte thou not ashamed to do the thynge thou goest about speakynge after thys sorte to brynge hym to knowe hymselfe to make hym ashamed that he may leaue of his euel enterpryse or worke and yet we reiecte hym not nor hate hym nor yet plucke our loue from hym Neyther was it a lyghte matter why the Lorde rebuked hys disciples ☜ for surely infidelitie or lacke of beleue is of all synnes that can be named the greatest And he expresseth vnto them the maner of theyr mysbeleue whan he sayeth that theyr hartes were hardened and yet notwythstandynge he handleth them gently and myldely All these thynges were done to our comforte and consolation that we shulde not be discoraged though we be any thynge fautye in oure fayth as yf we doute stomble or fall but rather that we shuld quyckly ryse agayne establysh oure fayth and runne to God takynge trust affiaunce at hym and constantly also retainynge it namely syth he deleth wyth vs not accordynge to rygoure but can wynke at our falles infirmities And he that reputeth hym to be such shall also fynde hym such one I saye yf he can take hym for a mercyfull God he wyll suffer hymselfe to be founde such one he woll so declare hymselfe towardes hym Contrary wyse an euell conscience and an vnfaythfull harte doth not so he beareth no such affiaunce towardes God but flyeth from hym reputynge hym a sore rygorouse iudge and therfore also fynde hym such one The same we must also do wyth our neyghbours Yf we se any swarue frō the fayth he is not to be beloued in hys malyce but we ought to reproue and laye hys faute and shrynkynge before hys eyes but yet not after such sorte that we shulde hate hym or be agaynst hym or turne our frendshyp and loue from him Gal. vi For thus sayeth saynt Paule Brethren although a man be founde in any faute ☞ you that be spiritual redresse such a person wyth the spirite of mekenes But the moost holy father or god rather the bishop of Rome whych wol be called Pope hys byshops hys prestes hys monkes hys chanons hys freers and hys nonnes can not abyde whan that they be founde in any notable cryme to be reproued For what so euer euel do chaunce they pretende and allege for them that it come not through theyr faute but through the faute of theyr subiectes Euell ought to be punyshed Theyr subiectes and suche as be vnder theyr obedience shal be cruelly and roughlye handled Summa summarum any iniury and wyckednes ought to be punyshed but loue and veritie must be kept towardes euery man Neyther oughte we to suffer our mouth to be stopped For none of vs all shall so lyue as longe as we be in thys fleshe that we can be founde on euery parte blameles But I am fauty in thys thynge and an other in that Namelye sythe it is ryghte manifest to all men that euen thapostles themselues lacked that whych was chyfe and the hyghest poynt of al where as notwithstandynge they were the corner stones and the rockes of foundacion Yea and the best and the most excellent part of christendome No man yet thynketh that thapostles were vtterly and all together infideles For they beleued the thynges that were wrytten in the law and in the prophetes albeit they had not yet the full perfection of fayth Fayth was in them and it was not in them Fayth therfore is a thynge whych alwayes groweth bygger and bygger accordynge to the parable of the mustarde sede So the Apostles were not vtterly voyde and destitute of fayth for they had a parte of it For it is wyth fayth as it is wyth a man that is sycke and begynneth by lytle and lytle to crepe vp waxe stronge The lord than expresseth and declareth to hys apostles where in they beleued not and what they wanted whyche doubtles was that they perfytly beleued not his resurrection For albeit they beleued all the rest yet in thys behalfe they remayned infideles For happely they beleued also thys that God wolde be mercyfull vnto them but yet
to these vayne tryflers Christe sayeth that the holy goost shall testifye of hym to the worlde and shall make mē mete and apte to receceyue his gospel and shall teach none other thynge than that whyche he hymselfe hath taught But these tryflers bable that the holy goost ought to teach some thynge of more excellencye than that whych is comprysed in the holy gospell Surely I wolde thynke it moost conuenient that we shulde obey and beleue hym to whom the father of heauen bare wytnes sayenge math iij Thys is my welbeloued sōne in whom I am right wel pleased heare ye hym But they that can not be satisfied wyth Christes doctrine to whome not only thapostles but also the holy goost hath borne wytnesse let them at theyr parell chose them other doctrines Certes I wyll not counsayle you lyke owles to wāder in darkenes but rather to fyxe stedfastlye youre fete in the lyght Last of all ye shall consyder and note good christen brethren and systers in thys gospell that the word and institution of Christ of whych the spirite the apostles do testifye can in no wyse b gratefull and acceptable to the worlde For those that wol admyt thys worde the worlde wolle caste them out of al honest mens company as they call honeste men they woll as heretykes dryue them out of theyr churches and assembles they woll excommunicate them they woll curse them wyth boke bell and candell Yea yf they may wyth all kynde of punyshment and death persecute the true Apostles and messēgers of Christ they wyll thynke to do a hygh seruice to God that theyr zeale hath hyghly serued gods wyl But what sayeth Christ in the meane season Therfore I wyll be wyth you They shal so handle themselues towardes you bycause they knowe nother me nor my father Here ye se wyth what successe and fortune in thys wycked world the moost precious worde of the gospell wyth the imbrasers therof be commonly receyued For thou mayst not loke to lyue a swete an ydle and a delicate lyfe yf thou wolte confesse Christ For he that woll lyue after a godlye sorte as sayeth saynt Paule must nedes suffer persecution ij tim ij And in an other place he sayeth Gala. ij Yf I wolde please men I shulde not be the seruaunt of Christ Wherfore yf persecution shall inuade vs for cōfessynge of Christ it is good that we be armed wyth goddes worde that we maye knowe how persecutiō hangeth ouer our heades by the proper wyl of God to thyntent our fayth myght thus by such persecution be clarifyed tryed and purged For yf we be ful certifyed hereof we can not easely be offended wyth temptation but wyth a pacient mynde we shall suffer all the wronge that the world for Christes cause woll put vs to And surely thys shal be a comforte vnto vs that oure persecuters for all theyr proude bragges and vauntes neyther know Christ nor his father Fynally we be ryght well assured that the trouble and affliction of thys tyme as Paule sayth can in no wyse be cōpared wyth the glorye to come that shal be disclosed vnto vs. Ro. viij Wyth thys our knowlege comfortynge our selues we shall remayne quyet in our conscience styll awaytynge wyth stedfaste hope for the immortall crowne of the sayd glorye whyche the father of heauen hath prepared for vs. To whom wyth the sōne holy goost be al glorye and prayse for euer and euer AMEN The Epistle on wytsondaye The .ij. chapter of the actes of the Apostles ☞ The holy goost is here gyuen accordynge to Christes promyse before WHan the fyftye dayes were come to an ende they were all wyth one accorde together in one place And sodenly ther came a sounde frō heauen as it had bene the cōmynge of a myghty wind and it fylled al the house where they sate And there appeared vnto them clouē tonges lyke as they had ben of fyre and it sat vpon ech one of them and they were all fylled wyth the holy goost and begā to speake wyth other tonges euen as the same spirite gaue them vtteraunce There were dwellynge at Ierusalem Iues deuoute men out of euery nation of them that are vnder heauen When thys was noysed aboute the multitude came together and were astonnyed bycuase that euery man herde thē speake wyth hys owne langage They wondered al and marueled saynge amonge themselues behold are not al these whych speake of Galile And how heare we euery man hys owne tonge wherein we were borne Parthians and Medes and Elamytes and the inhabyters of Mesopotamia and of Iury and of Capadocia of Ponthus and Asia Phrygia and Pamphilia of Egypte and of the parties of Lybia whych is besyde Syren and straungers of Rome Iues and Proselytes Grekes and Arabians we haue herde them speake in oure owne tonges the great workes of God CHrist had oftentymes good people promysed vnto hys disciples the holy goost to confirme them in the true doctrine For wythout the holy goost noman can ryghtly eyther vnderstande or certainly beleue the worde of God neyther can stycke by it cōstantly wythout staggerynge or shrynkyng from it It is the holy goost doubtles that teacheth al thynges and that putteth men in mynde of gods wyll Io. xiiij And therfore Christ sayeth in the .x. Chapter of Mathew It is not you that be the speakers but it is the spirite of your father whych speaketh in you Wherfore thys often promyse of sendynge the holy goost which was made to the disciples Christ now in this daye of Pentecost perfourmeth But bycause it helpeth lytle to know that the disciples receyued the holy goost onles we draw thys receyuyng also to our profyte auauntage therfore it were good to know the causes why the holy goost was sent Ye shall therfore vnderstande good people that the holy gost was not sent to thapostles nor at this daye is sent as some men do dreame to teache a dyuerse or straunge doctrine frome Christes doctrine whych Christ either taught not before or had forgotten to teache The causes why the holy goost is sent But he was sente and is sente for thre causes The fyrst is that he shulde teache and put in mynde expoūde all such thynges as Christ taught And of thys fynal cause and offyce of the holy goost our Sauiour Iesus Christ in the .xiiij. and .xv. chapters of Ihon very copiously and at length speketh The seconde cause that the holy goost is sente is to confirme strengthen and as it were to seale vs to make vs full assured and certayne of the veritie of gods worde Of thys office the epistle of thys day maketh mencion whyle it declareth that the holy goost sat vpō euery of them and fylled them whych thynge betokeneth nothynge els but that the holy goost confirmed and certifyed the myndes of the Apostles vpon the veritie of gods word Ephe. i. i. cor i. and therfore he is called of Paule
the gage and the ernest The thyrde cause that the holy goost is sente is that in temptation he myght comforte vs and preserue vs from desperacion and therfore he is called paracletus that is to say a comforter Now therfore yf ye couete to knowe who what the holy goost is whych is called the thyrde persone in trinitie consyder wel the forsayd offices of hym and ye shal ryghtly answere A description of the holy goost The holy goost is God equall wyth the father and sonne whych was to thys intent sent of them both that he shulde more clearly expoune the diuine wyll of the father whych was openly publisshed to the worlde by Christ and that he shulde put men in remembraunce of the same and confirme it in theyr hartes to thintent they myght boldlye confesse it But let vs now approche to the texte of thys present lesson Whan the daye of Pentecoste Pentecost That is to saye the fyftye daye from Ester was a fulfyllyng whych was one of thre solemne feastes in whych all the Iues were wont to be assembled accordynge to the lawe of Moses in Deuteromye in the .xvi. chapter whych feast we christen men do obserue wyth an other lybertie for an other respecte then it was kept of the Iues. For we do solemnize kepe thys daye onely in memorie of the speciall and wonderfull sendynge of the holy gooste as on thys daye Whan thys feast I saye of the Iewes called Pentecost otherwyse named the feast of wekes was in the complyshynge and doynge the Apostles were all wyth one accorde together in one place as Christ had commaunded them before to do Actu ij that they shuld not departe from Ierusalem but that they shuld awayte for the promyse of the father And sodenly there came a soūde from heauē as it had been the comynge of a myghtie wynde and it fylled all the house where they sate My frendes thys soden commynge of the holy goost doth admonyshe vs of the maner or forme of hys commynge whych is not humane nor chaūceth after mans fashion but as the similitude declareth in the thyrd chapter of Ihon. The spirite or wynde bloweth where it woll and thou hearest hys voyce but thou knowest not whence it cometh nor whether it goeth Now for as much as Christ applyeth thys similitude and sayth So is euery one that is borne of the spirite therfore ye must also vnderstand here that the holy goost in dede commeth vnto vs but how or after what sorte it passeth mans wyt and capacitie whyche neyther can comprehende the maner of hys commynge neyther yet the qualitie of hys accion albeit of the accion presence of the holy goost we be made certayne euen as we may be certayne of the blowynge of the wynde Finally it is here to be consydered in what wyse the holy goost is to be receyued of vs. ☞ Surely he is not to be receyued simpliciter as a doue that muste be miraculously sent from heauen as certayne heretykes at thys daye do thynke neyther is he to be taken as a vertue of God procedynge from the father and from the sonne as Campanus thynketh neyther yet in a prescribed and diuised forme as the papistes haue prefixed hym before all theyr counsaylles were they neuer so contrary to gods worde but he is to be receyued as very god of the selfe same essencie and godhed wyth the father and sonne It foloweth in the texte And there appeared vnto them clouen tonges lyke as they had bene of fyre and sat vpon ech one of them Here good people ye maye learne the effectes or frutes of the holy goostes comminge for he cōmeth not in vayne but maketh dispertite or clouen tōges and fyry he maketh men to speake wyth other tonges that is to saye he regendreth them he createth in them new motions he assureth them of the word that they heare he openeth theyr mouthes and maketh them boldly and wythout feare to confesse the trouth And al they that is to wyt the Apostles that were assēbled together for thys purpose were forthwyth and sodenly al at ones replete and fylled with the holy goost in such straunge sorte that by and by they beganne to speake wyth sondry and newe tonges Dyuerse tonges not wyth olde tonges and such as the tonge of Moses the lawspeaker is discribed to be that is to wyt harde and vnpleasaunt as it is wrytten in the fourth chapter of Exodus And here maye ye note the dyuersitie and difference of the lawe and gospel Moses tonge was sengle and but one ☞ for one certayne people But the tonges of the gospell be soundry whereby is sygnifyed the lybertie of the gospel They spake therfore wyth sundry tōges euen as the spirite gaue them vtteraunce The holy goost gaue not all to all Ro. xij i. cor xi but as Paule sayth accordynge to the measure of fayth as it semeth good vnto hym It foloweth in the texte There were dwellynge at Ierusalem Iewes deuoute men out of euery nation of them that are vnder the heauen and so forth Here be contayned the cōmune and vulgare effectes whych be wont to folowe the workes of the holy goost These effectes be stoynynge wonderyng and they declare vnto vs the power of the holy gooste in them whych were moued wyth the workes of the holy goost For the reste of people were rather more and more offended with the workes of the holy gooste than kyndled to imbrace them They sayd then how happeneth thys that we heare euerye one in hys owne tonge whych be of sundry nations speake the great wonders and hygh workes of God Magnalia Dei that is to saye the thynges that God hath wrought in hys Christe For to thys intent surely was the holy goost come euen to expoūde and declare Christ to the disciples and no doubt he exhorted them frely and boldlye to preache hym vnto the hole worlde whych thynge afterwarde they manfully executed as the sermon of Peter immediatly after made doth declare shewe Surely the holy goost sent from heauen make men frely to confesse the Euangelicall trouth before kynges and prynces whych thynge the fleshe otherwyse is not able to do For it is to muche afrayed that it can wyllyngly and gladly suffer the hatred of thys worlde whych is knyt and ioyned wyth thys confession Fynally ye shall vnderstande that the holy goost was gyuen to the Apostles in a vysible forme But it is now gyuen to the chosen and electe persons inuisiblye only by the worde Wherfore good christen people I hartely exhorte you that ye woll earnestly imbrace and loue gods worde and not mocke deryde it as certayne of the Iues here sayd that the apostles were dronken and full of new wyne Neyther do I exhorte you onely to reade and prayse the worde but also to worke after it to declare by youre dedes and procedynges that ye haue an vnfayned and ryght fayth
in Christ So doynge no doubte the holy goost shal come and dwell wythin you and declare and open vnto you all trouthe necessary to your soules helth to the extirpacion of all wycked doctrine and auauncement of gods glorye Vnto whome be all honoure and prayse worlde wythout ende Amen The gospell on Wytsondaye The xiiij chapter of Ihon. Th argument ☞ Of the worde of Christe and of the holy goost IEsus sayd vnto hys disciples Yf a man loue me he wyl kepe my saynges and my father wyl loue him and we wyl come vnto him ād dwel with him He that loueth me not kepeth not my sayenges And the word which ye heare is not myne but the fathers whych sent me These thynges haue I spoken vnto you beynge yet present wyth you But the comforter which is the holy goost whome my father wyll sende in my name he shall teache you all thynges and brynge all thynges to your remembraūce what so euer I haue sayd vnto you Peace I leaue wyth you my peace I gyue you Not as the worlde gyueth gyue I vnto you Let not your hertes be greued neyther feare Ye haue herde howe I sayd vnto you I go and come agayne vnto you Yf ye loued me ye wolde verely reioyse bycause I sayd I go vnto the father For the father is greater then I. And now haue I shewed it you before it come that whan it is come to passe ye myght beleue Hereafter wyll I not talke many wordes vnto you For the prince of thys worlde commeth and hath nought in me But that the worlde maye know that I loue the father And as the father gaue me cōmaūdement euen so do I. BEfore we touch the gospell my brethrē we shal speake somwhat of this dayes feast The original begynning of Pētecost This feast whych they call Pentecost began in thys wyse Whan God shulde leade the Israelites out of Egypte the nyght before he ordeyned Passeouer which we call Ester to be solemnised and cōmaunded that euery yeare about that tyme that daye shulde be kepte holydaye for a memory of theyr departure out of Egypte And from that daye afterwarde for the space of fyfty dayes they walked in the wyldernes tyll at last they came to the moūt Sinay where by Moses the lawe was gyuen them of God For thys cause they kept that solempne holydaye whyche we call in Greke Pentecost that is to saye the fyftye daye and in Englysh Wytsonday Now therfore fyfty dayes from Ester beynge accomplyshed and the memory of the lawe whych god had promulgate to the people in the mounte Sinay fulfylled the holy goost came and gaue an other lawe Nowe therfore thys day is celebrate of vs not because of the olde facte but because of the newe I meane of the sēndyng of the holy ghost So we declare a certayne difference betwene oure Pentecoste and the Iues Pentecost Fyrste the Iues kept this daye bycause the lawe wrytten was then gyuen vnto them But we oughte to celebrate oure Pencecoste bycause the lawe of God was then spiritually delyuered vnto vs. For the better vnderstandynge hereof ij co iij and iiij Saynte Paule is to be broughte forth whiche also putteth the same difference wher he speaketh of two maner prechynges And as there be two maner preachynges so be there two sortes of people First was the lawe wryten which God commaunded and comprised in lettres and therfore it is called the lawe of the lettre bycause it remayneth in lettres and entreth not in the brest neyther do any workes folowe it saue hypocritical and constreyned workes and therfore the people also remayne styll but lyterall and fleshly And bycause it was comprysed onlye in lettres and was all togyther in deade wrytynge it kylled and made a dead people for the hart was dead bycause it dyd not of the owne accorde the commaundement of god For yf euery man shuld be lefte to his owne wyll to do what hym lusteth wythout all feare of punyshement there shulde be founde none but wolde rather be fre and louse from the law then bounde therto For thus he naturally thinketh Lo God wyll surely punyshe me yea and dryue me into hel onles I kepe his commaundementes Thā nature feleth it selfe vnwyllynge and to do them with no maner loue or delectation wherfore man is forth wyth made enemye to god by reason of the penaltye when he fealeth hymselfe a synner and that he walketh not ryghtly before God so that he wold rather that there were no God Thys bytternes is infixed in the harte agaynst God thoughe nature goeth about neuer so much to garnysh her selfe wyth fayre workes It appeareth therfore how that the lawe cōprysed in scripture and letters doth iustifye noman nor yet can entre into the harte The law spritual The other lawe is spirituall whyche is wrytten not with penne or ynke nor is declared wyth the mouth after the fashiō as Moses wrought the mater in tables of stone but lyke as we se in thys story The holy goost commeth downe from heauen and fylleth them all together makynge them to haue clouen fyry tonges and to preache frankely and frely farre otherwyse then it was done before so that al the people was astonnyed thereat and wondered The holy gooste I saye commeth and replenisheth the harte he chaungeth the man whych loueth God and doth gladly all that euer is acceptable vnto hym Wherfore al thynges be there lyuely quycke is the vnderstandynge the eye the mynde and the harte whyche brenneth and is rapte wyth the desyre of all goodnes And thys is the true difference betwene the lawe comprysed in letters and the spirituall lawe here is it sene whych be the workes of God Wherfore here is al the crafte set to discerne and preach ryghtly of the holy goost Heretofore men haue preached of hym that he bryngeth to passe and prompteth all thynges what so euer eyther the counsayles decerne or the B. of Rome in hys canonical law cōmaūdeth where as neuertheles al those thynges be only externe and outwarde whych he ordeneth or gouerneth Wherfore thys order of thynges is clene ouertwharte and preposterous in that they make of the workes of the holy goost a lettered and a dead lawe where it ought to be spiritual and lyuely so there is made of it a Mosaicall and humane tradition The cause is that they know not what the holy goost is wherūto he was gyuē or what hys feate office is Let vs learne then and consyder wel what he is to thintent hys offyce maye be discerned The office of the holy goost In the epistle of thys daye it is shewed howe the holy goost is sent downe from aboue and fylleth the disciples whych before sat in heuynes feare he cleueth theyr tonges he kyndleth he enflameth them that they myght take strength of harte and frely preache the Gospell without feare of any man Here thou seest it is not the offyce of the
whan we spiritually eate hym drynke hym that is to saye when we know wherfore Christ serueth vs and so suffre hym by true fayth and charitie to entre into oure soules and to dwell wythin vs whych thynge he promyseth vs here in this gospell that he woll do in case we declare the frute of our fayth and kepe hys worde ☞ Furthermore ye shall obserue good people in thys gospell that Christe here shewed hys disciples that he must go awaye from them but yet he sayeth he woll come agayne But I praye you when commeth Christ agayne vnto vs Surely he cōmeth agayne when he sendeth hys worde and hys spirite vnto vs. For loke where the worde is and there is Christ moost presently So in an other place he sayeth Math. xxviij Lo I am wyth you euen to the ende of the world Fynally where Christ sayeth that the father is greter then he ye shall vnderstande that Christe otherwhyles speaketh as a man otherwhyles as God whyche thynge oughte diligently to be obserued of such as woll studye holy scripture For that he here sayeth My father is greater than I ye must referre it to hys humanitie But of hys diuinitie in an other place he speaketh in thys wyse Ioh. x. I and my father be one And now sayeth Christ callynge backe hys disciples to hys worde whereby they myght comforte themselues after hys departure I haue tolde you of it before hande to thintent that whan it is come to passe ye myght beleue that I wolle surely come vnto you agayne Herafter woll I not speake much vnto you Prīceps mundi that is to wyt presently in person wyth mans voyce For the prince of this worlde commeth that is to saye my mortall enemy and yours Satā the deuel whych treadeth vpon my hele is at hande Gen. iij. And he calleth hym the prince of the worlde of hys effecte bycause he cōmaundeth and ruleth the worlde after hys wyll and pleasure and draweth it whether he woll as he lust hymselfe But thys prince of the worlde thys Satan sayeth Christe hath nought in me As who shulde saye albeit the prince of the world is commyng agaynst me to vtter and worke al that euer he can deuise to put me downe yet sure I am that I shall ouercome hym So he maketh hys disciples afrayed in that he telleth them that the prince of thys worlde is marchyng forwarde agaynst him but agayne he comforteth them when he sayeth he hath nought in hym And in these few wordes is expressed the pyth of the hole gospell Wherfore to cōclude of thys victory of Christ all we good christen people shal be partakers in case we beleue accordynge as in thys Gospell we be taught And consequently the holy goost who is the true and only comforter in al troubles and affliccion shal make hys mansion and abode wythin vs and put vs in mynde of all Christes wyll and pleasure to the glorye of God the father of heauen and hys only begotten sonne Christ Iesus our Lorde Qui viuit regnat in infinita secula Amen The Epistle on the seconde daye of Pentecost The .x. chapter of the Actes Th argument ☞ How the Heythen receyued the holy goost were baptised PEter opened hys mouth and sayd Iesus commaunded vs to preach vnto the people and to testifye that it is he whych was ordeyned of God to be the iudge of quycke and deade To him gyue all the prophetes wytnes that thorowe hys name who so euer beleueth in hym shall receaue remission of synnes Whyle Peter yet spake these wordes the holy goost fell on all them whyche herde the preachynge And they of the circumcision whyche beleued were astonnyed as many as came with Peter bycause that on the Gentyls also was shed out the gyfte of the holy goost For they herde them speake wyth tonges and magnifye God Then answered Peter can any mā forbyd water that these shulde not be baptised whyche haue receyued the holy goost as well as we And he commaunded them to be baptised in the name of the Lorde The sūme of S. Peters prechīg GOod people the summe of saynt Peters sermō here is that Iesus Christ whych for hys benefytes and wonderfull vertues that he shewed amonges the Iues was crucifyed that is to wyt nayled moost vilanously to the crosse whych was the moost paynfull and cruell death that the Iues coulde ymagyne dyd notwythstandynge ryse agayne from death to lyfe and that who soeuer wol beleue in him shal be saued And he sayeth furthermore that God annoynted thys Iesus of Nazareth wyth the holy goost and wyth power Wherby he declareth hym to be the true Messias whych was promysed to the fathers and of whome the prophete Dauid spake I haue anoynted my kinge ouer Zion my holy hyl He declareth also that Christes office is to do good to all Now thys resurrection of Christ he cōfirmeth both wyth hys owne wytnesse and wyth the wytnes of all that sawe the thynge wyth theyr eyes And lest a man shulde reiecte them as parciall wytnesses bycause they were hys seruauntes and disciples he fetcheth out a moost sure recorde of scripture sayenge that all the prophetes do testifye of thys Christ Fynally lest a man woll fynde cauillacion and say they cam forth of their owne mynd vncalled to beare wytnes of thys thynge he addeth that they were commaunded and sent by God to preache to the people to testifye that it is thys same Iesus Christ which was ordeyned of God to be the iuge of the quycke deade Whych thynge is also an vndoubted artycle of our fayth To thys Christ sayeth Peter gyue all the prophetes wytnes that through hys name who so euer beleue in hym shal be saued And amonges other the prophete Esaye who wryteth of Christe in thys wyse Esa liij He only hath taken on hym our infirmitie and borne our paynes The payne of our punishment was layde vpon hym and wyth hys strypes are we healed Surely we haue gone all astray lyke shepe euery one hath turned hys owne waye But through hym the Lorde hath pardoned all our synnes Lo here ye maye se playnly aswell by the wordes of saynt Peter in thys place as by thys prophet Esay how we get remission of synnes by beleuynge in Christ Thys doth also saynt Paule in many places declare namely through out hys hole epistle to the Romaynes Origene in epist ad Ro. li. iij. ca. iij. Whereupon the auncient doctoure Origene wrytynge sayth Man therfore is iustified by fayth whome the workes of the lawe do nothyng helpe to ryghtuousnes For where fayth is not which iustifyeth the beleuer althoughe a man haue workes of the lawe yet bycause they be not buylded vpon the foundacion of fayth albeit they seme to be good they can not iustifye the worker yf fayth be awaye whyche is the seale of all that be iustifyed of God Ambrose of the callynge of the gentyls
breade whiche is descended downe from heuen euen the moste preciouse body of our sauiour Christ whiche was betrayed and put to death to redeme the lyfe of the hole worlde Let vs beleue it let vs take it we shall lyue The mystery of this thing is right straunge and wonderfull to the world But suerly onles thou beest by faith ingrafted and incorporated into this mysticall body stycke faste in the same euen as a braunche doth in the vine tree thou shalt haue no lyfe in the. Let vs not my frendes murmoure wythin our selues as the Iues did and say how can he gyue vs his fleshe to eate The Iues saythe saynte Augustine bycause they vnderstode not the breade of concorde Austin therfore they discorded and fel at variaunce wythin themselues But suerly they that eate this bread do not stryue nor contende wythin themselues for by thys most blessed and heuenly breade god maketh them to dwel in hys house in full vnitie and concorde togyther Christ assureth vs that onles we eate hys fleshe and drynke hys blode we shall not haue lyfe in vs. Ioh. vj. But how shal we eate his fleshe and drynke his bloude Truly as all holy doctours expounde thys texte we eate Christes fleshe and drynke his bloude August lib. iij. de doct Christ S. Ambrose when we communicate and take parte of his passion and swetly and profitably lay vp in our memory that hys fleshe was crucifyed and wounded that his most precyouse blode was shed for vs. He that beleueth not thus in hym sayth saynt Augustine eateth not Christ and therefore he hath not the Christen fayth without whyche he can haue no pardon of hys synnes Wherfore my freÌ„des let vs dayly eate this heaueÌ„ly breade this Christ our louyng sauiour in spirite and by fayth Let vs I saye take holde of him let vs apprehende him by fayth let vs take the benefite and vse of his passion and resurrection ☜ let vs make him all ours Let vs suffre hym to entre into vs. Spiritually we ought dayly to receyue him But both spiritually and also sacramentally and corporally we must receiue him with most hyghe reuereÌ„ce in forme of breade at suche tyme as the churche appoynteth and namely at the feaste of Easter I saye when we come to the aultare of god and to his holy borde let vs take hede that we worthely receyue in forme of breade his moste preciouse body i. cor xj lest we take hym to our daÌ„nacion not discerning the lordes body Which thyng we can not do without penauÌ„ce stedfast fayth and ful purpose of ameÌ„ding our former lyfe Let vs fyrst or euer we approch to this blessid sacrameÌ„t examine our selues by knowledging our sinnes against god Contricion of herte wherunto we shal be brought by heryng considering gods wyl declared in his lawes perceiuing in our coÌ„science the god is displeased with vs for the same and therupon coÌ„ceiuing not only greate sorowe but also great feare of gods wrath towardes vs coÌ„sidering we haue no worthy meritê to lay before god as sufficient satisfaction for our synnes which done we must coÌ„ceiue sure hope fayth that god yet wyl forgiue vs our synnes not for our owne worthines but for the only merites of his bloude passion which fayth we shal coÌ„firme by the applieng of Christes promise coÌ„teined in his gospell namely in the institucyon of thys most blessed sacrameÌ„t where it is sayde giuen for the remissioÌ„ of our synnes Faythe hope of forgiuenes Math. xxvj But to the atteining of this fayth the seconde parte of penaunce that is to say confession to the prest is necessary Confession to a preste inasmuch as the absolucion giueÌ„ by him is ordeined of Christ to applie the promises of gods grace to vs according to these textes Ioh. xx Luce. x. Whose synnes soeuer you forgiue shal be forgiuen whose synnes ye reteine shal be reteined Also He that heareth you heareth me Finally being thus truly penitent coÌ„trite coÌ„fessed we must also bryng forth the frutes of penauÌ„ce The frutes of penaunce as prayer fasting almes dede We must also make restitucion or satisfaccion in wyl dede to our neyghbours in that we haue done them wrong We must also do al other good workes of mercy charitie expresse our obedient wyl in fulfylling of gods coÌ„mauÌ„demeÌ„t outwardly when tyme and occasion shal be gyuen vs. Thus we shall examine our selues so receyue this moste holy sacrament worthely Otherwyse we shal receiue our owne damnacion Wherfore my freÌ„des do as I haue here declared vnto you and ye shal receiue forgiuenes of your sinnes at laste the croune of euerlasting lyfe Vnto whiche c. THE EPISTLE ON TRINITIE SONDAYE THE IIII. Chapter of the Apocalyps Th argument ☞ God 's Maiestie is here described I Loked vp and sawe a dore open in heauen and the fyrst voyce whych I herde was as it were of a trompet talkynge wyth me whych sayd come vp hyther and I wyll shewe the thynges whych must be fulfylled herafter And immediatly I was in the spirite and beholde a seate was set in heauen and one sat on the seate And he that sat was to loke vpoÌ„ lyke a Iaspar stone and a Sardyne stone And there was a rayne bowe aboute the seate in syght lyke to an Emeralde And aboute the seate were .xxiiij. seates And vpon the seates .xxiiij. Elders sytting clothed in whyt rayment and had on their heades crownes of golde And out of the seate proceded lyghtenynges and thundrynges and voyces and there were seuen lampes of fyre burnynge before the seate whych are the seuen spirites of God And before the seate there was a see of glasse like vnto Crystal and in the myddes of the seate and rounde aboute the seate were foure beastes ful of eyes before and behynde And the fyrst beast was lyke a Lyon and the seconde beast lyke a Calfe and the thyrde beast had a face as a Man and the fourth beast was lyke a flyenge Egle. And the foure beastes had eche one of them .vi. wynges about hym and they were full of eyes wythin And they had no rest daye neyther nyght sayenge Holy holy holy Lorde God almyghty whych was and is and is to come And whan those beastes gaue glorye and honoure and thankes to hym that sat on the seate whych lyueth for euer and euer the .xxiiij. Elders fell downe before hym that satte on the trone and worshypped hym that lyueth for euer and cast their crownes before the trone sayenge thou arte worthy o Lorde oure God to receyue glorye and honoure and power for thou hast created all thynges and for thy wylles sake they are and were created GOod people we be sure by scripture that there is but one God For it sayth Herken o Israel thy god is one Deu. v. But forasmuch as the scripture doth attribute godheade and diuine essencie to
mē that they maye se your good workes But why is thys see of glasse lykened to Crystall Surely bycause Crystall is a water whych by continuaunce of tyme is tourned into the hardenes of a stone suche ones ought they that be baptised to be brought vnto that is to saye stronge and harde in faythe By the .iiii. beastes full of eyes before and behynde some do vnderstande the .iiii. Euangelistes other whose iugemente better agreeth to the scripture as it semeth do vnderstande those heauenly and ministratoriouse spirites or angels whych be appoynted to stande at the foure quarters of heauen by whych the kyngdome of Christ that is Heb. ij the church is spred to execute the thynges that be determined by the vnserchable and eternall counsayle of God to be done in mens thynges These be full of eyes before and behynde that is to say they be replenyshed wyth the science and knowlege of thinges passed and thinges to come And the fyrst beast was lyke a Lyon the seconde lyke a Calfe the thyrd had a face like a Man and the fourth was lyke a flyenge Egle. Brethren ye shall vnderstande that in a lyon is courage and strength in a calfe laboure and diligence in the face of a man prudence and ryght iudgement in an egle swyftnes and also facilitie in doynge theyr ministeries al whych vertues they haue nede of ☜ whych wol administre well and prosperously any kyngdome And for thys cause in the psalmes the Lorde is said to syt and ryde vpon Cherubim bycause that by them he executeth hys iudgementes couragiously diligētly prudently and wyth great swyftnes To thys interpretaciō doth the scripture agre For the prophete Ezechiel in the .x. chapter doth vnderstande by the .iiii. beastes the Cherubim and he maketh also the foure beastes one hauynge yet foure faces or formes for the forsayde vertues wherwyth those ministrynge spirites whose seruice Christ vseth in the administracion of hys kyngdome were indowed In that they haue syxe wynges a pece is betokened theyr swyftnes of obedience to execute the thynges that they be appoynted vnto Esa vi In lyke maner doth Esay describe Seraphim These āgels or yf ye lyst these foure Euangelistes whych also be angels that is to say messangers by whome Christ the greate conquerour of the aduerse powers is caryed throughe out the hole worlde as it were in a triumphall charette haue no rest neyther day nor nyght but crye without ceasing Holy ☞ holy holy that is to saye holy father holy sonne and holy spirite comforter one Lorde God almyghty Math. xxviij in whose name all we that beleue be baptised And whan those beastes gaue glorye honoure and thankes to hym that sate on the seate whych lyueth for euer and euer the .xxiiii. elders of whom mēcion is made before fel also downe before him which sate on the trone and worshypped hym that lyueth for euer Now therfore good christen people syth those holy spirites or angels and the hole quere and church triumphant in heauen do wythout ceasynge laude prayse and magnifye the hygh maiestye of the Godheade let not vs whych be the churche or congregacion militant here in erth be behynde wyth our prayses cōmendacions and thankesgyuynge The holy angels do crye before let vs answere in the same note saye Holy father holy sonne holy goost cōforter Let vs I saye accordynge to the exemple of the .xxiiii. elders cast oure crownes before the trone that is to saye confesse the crownes and rewardes whyche we that be iustifyed persōs haue come of Christes mere goodnes and no parte of our owne deseruynge and saye Thou arte worthy o Lorde our God to receiue glorye and honoure and power For thou hast created all thynges and for thy wyll they be c. The gospell on Trinitie sondaye The .iij. chapter of Ihon. Th argument ☞ A conflicte betwene the iustice of the flesh and the iustice of the spirite THere was a man of the Pharisees named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayd vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do such myracles as thou doest excepte God were wyth hym Iesus answered and sayd vnto hym Verely verely I saye vnto the excepte a mā be borne from aboue he can not se the kyngdome of God Nicodemus sayeth vnto hym how can a man be borne whan he is olde can he enter into hys mothers wombe and be borne againe Iesus answered verely verely I saye vnto the excepte a man be borne of water and of the spirite he can not enter into the kyngdome of God That whych is borne of the flesh is flesh and that which is borne of the spirite is spirite Maruayle not thou that I sayd to the ye must be borne from aboue The wynde bloweth where it lysteth and thou hearest the sounde therof but canst not tell whence it commeth and whether it goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto him how can these thynges be Iesus answered and sayd vnto hym arte thou a mayster in Israel and knowest not these thynges Verelye verelye I saye vnto the we speake that we do knowe and testifye that we haue sene and ye receyue not our wytnes Yf I haue tolde you earthly thinges and ye beleue not how shall ye beleue yf I tell you of heauenly thynges And no man ascendeth vp to heauen but he that came downe from heuen euen the sonne of man whych is in heauen And as Moses lyfte vp the serpent in the wyldernes euen so muste the sonne of man be lyfte vp that who so euer beleueth in hym perysh not but haue eternall lyfe IN thys Gospell good people is conteyned a sore disputacion vpon the iustyce of the spirtye and the iustice of the fleshe Christ teacheth and defēdeth the spirituall iustice Nicodemus thother but so yet that he suffreth himselfe to be taught and instructed of Christ Fyrst therfore we shall consyder the person of Nicodemus as the Gospell describeth hym and howe folyshly he speaketh of the new byrth The description of Nicodemus For hereby we shall espye what we also can do of oure owne power in godly and spirituall maters Now the Euangelyst certifyeth vs that Nicodemus was a Pharisee and a ruler of the Iues meanynge herby that for the outwarde conuersacion he was fautles in lyuynge and floryshed in such apparaunce of honesty and holynes that he was nombred of the Iues euen amongest the chefest fyrst Lo here thou hast the descripcion of Nicodemus person which before the worlde is both prudent and ryghtuouse And yet neuertheles this worldly wyse and holy man is not so hardy nor so stronge that he dare openlye come to Christe or speake vnto hym albeit he iudgeth Christ a teacher sente from God and can not denye hys sygnes and myracles I praye you why doth not reason here come forth openly to
to hym and not to expresse our loue towardes him vpon our brethrē accordynge to hys commaūdement For that whych is done to them he counteth it done to hym selfe Who so euer then hath thys worldes good and seeth hys brother haue nede and shutteth vp his cōpassion from hym how dwelleth the loue of god in hym As who shulde saye yf we be not beneficiall and good to our nedy and poore neyghbour it is a sure token that we loue not God and consequently that he neyther loueth vs. And in contrary wyse yf we be beneficiall and good to oure neyghboure for gods sake it is a ryght sure sygne and declaracion of our fayth towardes God and that god loueth vs Wherfore deare brethren let vs be mercyfull accordynge to thexemple of the heauenly father as Christ monysheth vs Luc. vi And let vs not as Ihon sayeth here loue in worde i. tim i neyther yet in tonge but in dede and in trouth and as saynt Paule sayeth of a pure harte and of a good conscience and of faith vnfayned Whych thynge he calleth the ende of the cōmaundement These be the worthy frutes of fayth These frutes yf we brynge forth we declare our selues to be good trees plāted by the ryuer syde whych bryngeth forth frute in due season psal i we declare oure selues to be of the nombre of them whych S. Ihon here speaketh of that be translated from death to lyfe euerlastynge Where we shall lyue eternally wyth the father sonne and holy gost To whome be all glorye AMEN The gospell on .ij. sondaye after Trinitie The .xiiij. chapter of Luke Th argument ☞ Christe in thys parable declareth that he is not apte to the kyngdome of heauen whych wyl ones laye hys hande to the plough loke backe to hys affections IEsus put forth a similitude to hys disciples sayenge A certayne man ordeyned a great supper and bad many and sente hys seruaunt at supper tyme to saye to them that were bydden come for al thynges are now ready And they all at once began to make excuse The fyrst sayd vnto hym I haue bought a farme and I must nedes go se it I pray the haue me excused And another sayd I haue bought fyue yooke of oxen I go to proue them I praye the haue me excused And another sayde I haue maryed a wyfe and therfore I can not come And the seruaunt retourned and brought hys mayster worde agayne therof Then was the good man of the house displeased and sayd to hys seruaunt Go out quyckely into the stretes and quarters of the cytie and brynge in hyther the poore and the feble and the halt and the blynde And the seruaunt sayd Lorde it is done as thou hast commaunded and yet there is rowme And the Lorde sayd to the seruaunt Go out vnto the hye wayes and hedges and compell them to come in that my house may be fylled For I saye vnto you that none of those men whych were bydden shall tast of my supper OVr Sauiour Christ good christen people consyderynge the vanitie of mens myndes in the worlde whych for the moost parte are wonte rather to talke of God of hys word and of the blessed state of the lyfe to come thā ernestly to appoint theyr mindes to remoue out of theyr lyfes such impedimētes as myght hynder them from God and hys worde shutte them out in cōclusion from the kyngdome of heauen declareth in thys gospell as in a proper parable the great foly of suche as so content themselfe wyth wordes only and vayne prayses and consyder no further to temper theyr lyues in suche wyse that an other daye they maye enioye in dede the euerlastynge lyfe in the kyngdome of heauen wherin they confesse so muche blysse felicitie to be as one ther was whych was syttynge at the table wyth Christe hearynge hym talke of the resurrection of the iuste sayd vnto hym Blyssed is he whych eateth bread in the kyngdome of God Christ takynge occasion of hys wordes taught both hym and all other in hym that many ther were whych could cōfesse wyth theyr mouth such to be happy that shulde be receyued there but yet in the course of theyr lyues semed not much desyrous to be partakers of that blysse howe greate so euer it be how frely so euer it be offred or howe kyndly so euer they be called ther to whose vnkyndnes and forgetfulnes of theyr owne welth and commoditie he resembled and lykened to such gestes as were gently louyngly called to a rych feaste wel aboundauntly prepared in all thynges and yet refused to come hauynge very vayne excuses for them selues whose vnkynde behauiour was reported to the feastmaker moued hym to displeasure to renounce them for theyr vnworthynes to take other to syt at hys feast Whyche although they were but of poore estimation yet bycause they were ready with great thankes to receyue the lyberalitie of the feaste maker so gently offred wythout theyr deseruynge they were admytted to sytte at hys owne table wyth hymselfe had the fruition of those delicates which the other that were fyrst called refused despysed Here is mater my frendes for vs that be Gentyles to consyder wyth great thankes to almyghty God ☜ that where as the people of the Iues were fyrst called by the seruauntes and messangers of hys word to the great supper of the ioye of heauen and they refused to come that then it pleased the father of al mercy to sende hys seruauntes to call vs to his said feast whych of al people were moost vnworthy and furdest from hym in somuch as we were wyde of all truth and lyght syttynge in moost blynde darkenes of errour and ydolatrye wanderynge in the bye pathes and croked wayes of our owne lustes and ymaginations so poore and voyde of all grace that in stede of the true God we honoured mortal men and brute beastes as our God Thus prouoked we hym fyrst these were our merytes and deseruynges vnto hym And yet pleased it hym to sende hys seruauntes to preach vs hys gospell and by the violence of so great gentylnes offered vs and earnest callynge on vs by hys Apostles we were brought into his holy house church of hys electe and there plenteously were set before vs to receyue frely the innumerable graces benefytes conteined and promysed in the worde of the gospell so that now Christ wyth al his ryghtuousnes wyth all hys iustice and holynes is frely gyuen vs to our welth and commoditie yf we wyll applye our selues by fayth and charitie to oure callynge Yf we se the want of ryghtuousnes in our selfe be anhongred therfore let vs sue vnto Christ and he shall replenysh vs therwyth Yf we be stūge wyth synne and wolde be delyuered from the daunger therof in Christe shall we fynde clere remyssion and shal be quyte discharged Yf we wante strength to fyght agaynst our inuisible enemyes the worlde the fleshe and
Finally forasmuch as Christ sayeth that the angels in heauen do ioye vpon such as repent we be here taught that repentaunce is a worke very acceptable and pleasynge to God Wherfore my frendes let vs not be lykened to these religiouse proude and presumptuouse Pharisees scribes whych murmured and grudged at the tēder harte and kyndnes of our Sauiour Christ which iustifyed themselues despysynge all other in comparison of them bycause of theyr owne tradicions and obseruaunces therfore thoughte they had no nede of Christ But let vs humbly and thankfully at the preachynge of Christes holy worde whyche it hathe pleased hym now in these last dayes to disclose and open agayne vnto vs to repente vs of oure wandrynge out of the ryght waye And thā doubtles the angels in heauen shall haue more ioye ouer vs thā ouer all those which were counted moost holy perfyte persons in the syght of the worlde Whych angels also at oure departure out of thys vale of mysery shal cary vp our soules into heuen where we shall haue the moost ful fruition of all ioye wyth Christe our Lorde To whome wyth the father and holy goost be all glorye Amen The Epistle on the .iiij. sondaye after trinitie The .viij. chapter to the Romaynes Th argument ☞ In thys epistle we be comforted to beare aduersitie well in worth seynge it is the waye to euerlastynge glorye BRethren I suppose that the afflictions of thys lyfe are not worthy of the glory whych shal be shewed vpon vs. For the feruent desyre of the creature abydeth lokynge whan the sonnes of god shall appeare bycause the creature is subdued to vanitie agaynst the wyll therof but for hys wyll whych hath subdued the same in hope For the same creature shal be deliuered from the bondage of corrupcion into the glorious libertie of the sonnes of God For we know that euery creature groneth wyth vs also and trauayleth in payne euen vnto thys tyme. Not only it but we also which haue the fyrst frutes of the spirite mourne in our selues also and wayte for the adoption of the chyldrē of god euen the delyueraunce of our bodye THe holy Apostle saynt Paule welbeloued brethren and systers consyderyng the state of true christen men whych lyue godly in thys worlde to be full of aduersities and troubles whych be offred vnto them both by the worlde Psalm xxxiij the fleshe and the deuel and knowynge the weake power of frayle men to be farre vnable to stande stedfastly in them onles they be armed fensed with the armoure of gods worde exhorteth vs therfore in thys epistle by dyuerse reasons to pacience and sufferaūce and comforteth vs wyth the great ioye and glorye that shal be declared vnto vs in the worlde to come He affirmeth vnto vs that what so euer we can suffer in thys worlde is but shorte and transytory but the ioye that we shall receyue is durable and euerlastynge Howe great so euer the payne be of oure aduersitie that we suffer here I thynke it nothynge sayeth saynt Paule to the glorye that shall appeare vnto vs which is so great and infinite that it can not be comprehended of any mans vnderstandynge i. cor ij Esa lxiiij It farre passeth the eye of man to se thorowe it or the eare to heare the greatnes therof or the harte of man to vnderstande the glorye that God hath prepared for them that loue hym which are content after the exemple of hys welbeloued son Christ to suffer and to beare theyr crosse wyth good harte and wyll Let vs therfore behold not so much the grefe and despyte of persecution and despleasures of thys worlde as the bryghtnes and excellency of the glorye that we shal be in whyche although we se it not wyth our corporall eye yet wyth the eye of our fayth in the myrrour of goddes worde we se it much more clerly and shall more surely enioye it thā we se enioye those thynges whyche be vnder oure corporall syght Yf the greatnes of aduersitie feareth vs let vs call to mynde that whan we suffer innocently we suffer wyth Christ and Christ wyth vs. Yf we be of the body by true fayth than maye we be sure that the heade beareth parte wyth vs and helpeth vs in our aduersitie In hys power assistence we shall ouercome Of our selfe we be to weake but in hys power sayeth saynt Paule in whom is my cōforte phil iiij I can do all thynges Let noman thynke it impossible to beare paciently the losse of name of goodes of wyfe and chyldren to beare the great assaultes of the deuels temptacions for to ouercome the stronge vnruly affections of our corrupte nature and thervpon in cowardnes to gyue ouer and suffer our selues to be led vnder theyr captiuitie nay there is nothynge to harde to be performed of a christian man in whome the spirite of God is abydynge Ioh. xvi Take good hart sayeth our Sauiour and captaine Christ I haue ouercome the worlde and al these for you It is not impossible for you to resyst to haue the victory for fayth subdueth all thynges and hath the victory of al thynges that be agaynst you for al thynges be possible to fayth Mat. ix Thys is the comforte that a christian man maye haue to consyder that it is not hys aduersitie alone whyche he suffreth but Christ hys heade and captayne suffereth wyth hym As he sayd to Saul whā he persecuted the christian men Act. ix Saul Saul why doest thou persecute me It ought to be no straunge thynge to vs to suffer i. tess iij Heb. xij For saynt Paul sayeth that we be ordeyned for thys vse and purpose In chastisement doth god nurture his chyldren whome he loueth Yf our lyfe be in chastisement and aduersitie and we lyue in paciēce we may haue good hope that as we be made lyke to Christe in trouble and affliction so shall we be lyke to hym in glorye The waye to pleasure is by aduersitie to welth by infirmitie to glorye by rebuke and shame to ryches euerlastyng by transitory pouertie After none other sorte walked our sauiour Christ in thys worlde Math. ◠It were vnmete the disciple to be aboue the mayster It were not mete the souldioure to be more delicatly handled than hys captayne Ro. viij Who can requyre of God to be spared frō hys crosse where god spared not hys owne deare and welbeloued sonne Christ He suffred al reproffes and afflictions suffered to the death of the crosse and yet deserued it not Phil. ij why than shuld not we that be synners content our selues to suffer whether God ordeyneth aduersitie to fall vpon vs for our synnes to thintent to purge vs of them or whether he wolde haue vs suffer for the tryall of oure faytht hat so by oure pacience we myght glorifye hys name and edify our neyghbour by our exemple Let vs blisse our selues in the name of the
frutes But a corrupte tre bryngeth forth euell frutes A good tre can not brynge forth bad frute neyther can a bad tre brynge forth good frutes Euery tre that bryngeth not forth good frute is hewen downe and cast into the fyre Wherfore by theyr frutes ye shall knowe them Not euery one that sayeth vnto me Lorde Lorde shall enter into the kyngdome of heauen but he that doth the wyll of my father whych is in heauē he shal entre into the kyngdom of heauen FOrasmuche as good christen people it is harde to know false teachers and theyr doctrine therfore our Sauiour Christ thought it not ynough to bydde vs beware of them but he addeth also certain tokens and sygnes wherby we maye easely discerne and knowe them They come sayeth Christe vnto you in shepes clothynge but inwardlye they are rauenynge wolues They come vncalled vnappoynted vnsent of God naye sent rather of the deuell to blase and sowe abrode the wycked learnynge doctrine eyther of the byshop of Rome or of the cursed Anabaptistes or of the sacramentaries or brefly to conclude of some other vngodly and detestable here tykes The Lorde of heauen kepe vs and preserue vs all from theyr infections They come I saye vnsent for accordynge to the sayenge of the prophete Hieremye Ier. xxiij Currebant ego non misi eos They ranne and I sente them not sayeth the Lorde In outwarde appearaunce they seme moost holy men and of great simplicitie But surely accordinge to the cōmon prouerbe they be foxes or rather wolues cladde in lambes skynnes They be lyke paynted and gaye sepulchres whyche be fayre wythout full of all stynche and caren wythin They come in shepes clothynge What beast is more simple more harmeles yea more profytable also to the common welth then the shepe But what be these false teachers inwardly Inwardly sayeth Christ they be rauenouse wolues The wolues propertie is to rauen Ioh. x. to rente to spoyle to deuoure the shepe But nowe how shall we kepe vs and beware of these woluyshe preachers By theyr frutes sayeth Christe ye shall knowe them as who shulde saye Yf they be good men in dede and ryght teachers and no hyprocrites I meane no counterfeyte nor deceiuable preachers they must nedes brynge forth good and godly workes euen such workes as God cōmaundeth them to do and not workes of theyr owne deuysynge fantasyenge but such as God alloweth and whych procede of a fayth vnfayned And not only they woll do them but also teache the same to other euē as Christ and hys Apostles wold haue them taught as they themselues taught them not that by them we shuld iustifye our selues as the proude and gloriouse pharisee dyd that Christ speaketh of in the .xviij. chapter of Luke lu xviij but that we shulde accordynge to thexemple of the lowly publicane cōfesse our selues synners and desyre gods mercy The good and ryghte preacher woll teach the people vnfaynedly to truste repose themselues in Christ to stycke to the merytes of hys passion vtterly to reuounce theyr owne ryghtuousnes and merytes in gods syght He woll teache them neuertheles to mortifye theyr carnal afections and to do good workes euen of a fre harte or els that accordyng to Paules rule they declare them selues not to be the chyldren of God Ro. viii For yf sayeth Paule ye lyue after the fleshe ye shall dye But yf ye mortifye the dedes of the body through the spirite ye shall lyue But agayne he wol teache them not to clayme heauen as of duetye for theyr workes sake Rom. vi but rather for the promyse sake For thoughe death be the wages of synne yet eternall lyfe is no wages but as Paule calleth it the gyfte of God throughe Iesus Christ our Lorde Yea he woll teache them whan they haue done altogether yet to confesse and saye that they be vnprofytable seruauntes These I saye be the frutes of good teachers these be the grapes these be the figges that come of the good trees They that teache or lyue otherwyse be naughtye corrupte trees theyr frutes that they brynge forth be thornes and thystyls And I passe not though dyuerse false teachers haue dyed moost cōstantly and paciently in theyr erronious opinions as many papistes and also Anabaptistes sacramētaries haue done in our tyme and as it is redde that certayne heretiques named Donatistes dydde in olde tyme. Whose erroure S. Augustine confutynge wryteth Austine that in a christian man the sufferyng of death is not to be consydered but the cause of sufferynge that is to wyt whether hys doctrine be suche that he ought to suffer death for by the cōmaundement of God Seconde we be here taught that wycked euel doctrine can not endure but as an euell tree whyche beareth no good frute is hewen downe and caste in to the fyre euen so it is wyth euel doctrine and wyth the teachers therof Let men buylde vpon the foundacion of Christ what they woll surely yf theyr buyldynge be stubble or haye that is to saye yf it be no sounde sure doctrine i. cor iij the fyre at length woll brēne it vp But yf the buyldynge be golde syluer or preciouse stones it shall stande agaynst all tempestes As we se at thys daye how the papistical doctrine at the touch stone of gods worde appeareth in the lykenes what it is and how it begynneth to vanyshe awaye euerywhere where the gospell is preached But the pure worde of God abydeth for euer Fynally Christ doth teach vs here that these gloriouse and holy hypocrites whych in outwarde apparaunce and in name appeare christiās speakynge alwayes of god but doynge nothing that god byddeth them do shal not entre into the kingdome of heuen But they shal come thyther whych haue Christ and the gospell not in theyr mouthes onely but in theyr hartes also whych do the wyl of Christ and lyue as the gospell teacheth them These shall enheryte the kyngdome of heauen where they shall lyue eternally in all ioye wyth the father sonne and holy goost To whome be glorye Amen The Epistle on the .ix. sondaye after Trinitie The .i. Epistle to the Corin. the .x. Chap. Th argument ☞ God 's vengeaunce vpon euell lyuers and ydolaters is here set forth in exemples vnto vs. BRethren we shulde not lust after euel thynges as they lusted And that ye shulde not be worshyppers of ymages as were some of them accordynge as it is written The people sat downe to eat and drynke and rose vp to playe Neyther let vs be defyled wyth fornication as some of them were defyled wyth fornicatiō and fel in one daye .xxiij. thousande Neyther let vs tempte Christe as some of them tempted and were destroyed of serpentes Neyther murmure ye as some of them murmured and were destroyed of the destroyer All these thinges happened vnto them for exemples but are written to put vs in remembraunce whome the
men vpon theyr syngular gyftes at thys daye haue springeth principally herby that they consyder not what they were before the openynge and reuelacion of the gospel Hetherto pertayneth the sayenge of Paule in the .viij. chapter of the fyrst epistle to the Corinthians Scientia inflat Sciētia inflat Knowlege maketh a man swell in pryde as who shulde saye When men knowe that they be no longer vnder the condemnation of the lawe but in the state of grace thys knowlege namely yf it be not ryghtly vnderstanded maketh many men proude arrogant puffed vp negligent slacke in the office of charitie and ouermuche spirituall whych oftentymes wyth great contempte of other do glorie of theyr giftes and take a pryde in them But agaynst thys inflacion and pryde as I haue sayd there is no remedye more present for vs then often to cal agayne to our remēbraūce our pristine and former state of lyfe which thinge the apostle Paule before the rest of the Apostles doth moost diligently in all hys epistles namely in thys epistle To thys agreeth that whych he sayeth in the fourth chapter of thys epistle i. cor iiij What haste thou that thou hast not receyued the same before And yf thou hast receyued it why doest thou bragge Secondly we be here taught and informed of the authour and cause of these gyftes that is to saye the holy ghost of hys principall office and in especiall of the greatest gyft of all whych is to endowe vs with the knowlege of Christe out of whych gyfte the other speciall gyftes do flowe none otherwyse then out of a quycke sprynge ☞ For Christe beynge knowen and apprehended by a lyuely fayth whyche is euer in a redynesse whan occasion serueth to worke by charytye and to fructifie is the cause that we receyue the holy ghoste and all hys gyftes accordyng to the sayng of the prophete Psalm lxxvi When he ascended vp to heuen he led captiuitie a prysoner and gaue giftes to mē Thys ascension is yet daylye accomplyshed in vs when by the ayde of the holyghoste we knowe Christe and take holde of hym by lyuely fayth who beynge knowne apprehēded sendeth vnto vs more abundantly the holy ghoste and endoweth vs with gyftes To saye then that Christe is the Lorde is the verye gyfte of the holy gooste wherupon all the reste of the gyftes be founded and layde as appeareth by the verse of the psalme aboue remēbred Ascendit in altū captiuā duxit captiuitatē dedit dona hominibus And surely who soeuer hath thys gyfte of the holy ghoste that he can saye Christ to be the Lorde maye sone be made also partaker of the other gyftes But he that defieth Christ he that calleth Christ Anathema he can be partaker of no gyftes of the holye ghoste They call Christe Anathema whyche denye hym to be Lorde whyche thynge is as moch to saye as to denye hym to be the Sauiour of the worlde whych hath ouercome death and whych nowe wyth great power raygneth ouer synne death and the deuell It is also to denye Christ to be our iustice sanctification and redēption who furthermore lyke a moste valiaūt Lorde protecteth defendeth and saueth vs from all euels Anathema what it is Anathema is a Greke worde signifyeth a layenge asyde or separacion of gyftes which were offred vp to goddes and whyche was lawfull for no man to remoue out of theyr place Euen so do hypocrites set aparte Christ and vse not hym ☜ but the workes of theyr owne inuention to such hypocrites Christ is Anathema that is to saye a cast awaye a thynge accursed abhorred and detested as in lykewyse the Iues by Anathema do sygnifye an execracion or cursynge as saynt Hierome also wytnesseth Hierom Thyrdly the apostle doth here teach vs the final vse and ende of all gyftes whych is vnitie and concorde so that we must knowe that the holy goost as he is one so he gyueth hys gyftes to men to the vnitie and edificacion of the churche and not that men shulde after a contenciouse and vncharitable sorte be proude and glorie of theyr gyftes and talentes that God hath indowed them wyth These men preache rather for vayne glorie and to wynne them prayse of men than to edifye the christen flocke Wherfore they haue theyr mede and rewarde Let vs then my welbeloued brethren cease of all such contenciouse vncharitable boastyng despysynge of others that haue not the knowlege whych we haue Yf they offende let vs rather gently and charitably monyshe them betwene them and vs and not rayle triumphe detracte and defame them with vnsemynge names Let vs call to mynde what we were oure selues and what we be of oure selues Let vs remember that what so euer we haue the same we haue receyued of gods grace and not of owne proper powers Thus doynge we shal edifye our brethren and systerne we shall declare that we be in dede the persons that we be named that is to saye christen men and women folowers of Christe and fynally inheritours of euerlastynge blesse prepared for vs by the father of heauen To whome be all glorye and prayse worlde wythout ende AMEN The gospell on the .x. sondaye after Trinitie The .xix. chapter of Luke Th argument ☞ The punyshment of such as despice goddes worde and how Christ casteth out byers and sellers in the temple WHan he was come neare he behelde the cytie and wepte on it sayenge Yf thou haddest knowen those thynges whyche belonge vnto thy peace euen in thys thy daye thou woldest take hede But nowe are they hydde from thyne eyes For the dayes shall come vpon the that thyne enemyes also shall caste a banke aboute the and compasse the rounde and kepe the in on euery syde and make the euen wyth the grounde and thy chyldren whych are in the. And they shal not leaue in the one stone vpon an other bycause thou knowest not the tyme of thy visitacion And he wente into the temple and began to caste out them that solde therin and them that bought sayenge vnto them It is writtē my house is the house of prayer but ye haue made it a den of theues And he taught dayly in the temple MY welbeloued frendes in Christ ye shal vnderstand that God is right good and much mercyful towarde vs. Father of mercy and God of all consolation is he as saynt Paule sayeth And yet for all that we muste take good hede that we do not abuse the hygh benefyte and commoditie of hys mercyfulnes goodnes as they of Ierusalē hath done lyke as in thys storye we rede We se how Iesus Christe was come for to brynge them grace for to teach and to saue them and they haue refused him It was for that cause only that he wepte whan he dyd beholde the cytie as is now made mēcion in the gospel And in that that he hath wept he hath wel shewed that he wold not couete the death
saye the newe testament differrynge from the olde in asmuch as in the one the old man is hedged in wyth the straytes of feare but in the other the new man walketh at large in the wydenes of charitie For the prohibicion of sinne bycause it is a lawe vndoubtedly increaseth the desyre of sinnynge whych is not quenched but by the cōtrary desyre of doynge well where fayth worketh by loue Hythervnto I haue reported the wordes of S. Austine whych doth full well expounde and declare vnto vs the sentence meanynge of the Apostle Paule in thys epistle whose only mynde and purpose is to prouoke vs to loue esteme and folowe the holy and syncere gospell by the whych the holy goost is gyuē vnto vs and by the whych we be newly borne agayne and lyuynge in spirite or goost and no more after a fleshly sorte God gyue vs the grace that it maye be shedde ouer all the worlde as the foure floddes of paradyse as a see flowynge as floddes rysynge in lyfe eternal that euery body may drinke plentefully of eternall lyfe to thys ende purpose that we may altogether prayse and glorifye God euerlastyngly by our Lorde Iesu Christ To whome be al honour Amen The Gospel on the .xij. sonday after Trinitie The .vij. Chapter of Marke Th argument ☞ The healynge of the deafe and dombe man IEsus departed agayne from the coastes of Tyre and Sidon and came vnto the see of Galile thorowe the myddes of the coastes of the ten cyties And they brought vnto hym one that was deaffe and hadde an impedimente in hys speche and they prayed hym to put hys hande vpon hym And whā he had taken him asyde from the people he put his fyngers into hys eares and dyd spyt and touched his tonge and loked vp to heauen and syghed and sayd vnto hym Ephata that is to saye be opened And strayght waye hys eares were opened and the strynge of hys tonge was loused and spake plaine And he commaunded them that they shulde tell no man But the more he forbad them so muche the more a great deale they published sayeng he hath done all thynges wel he hath made both the deafe to heare and the dombe to speake THe Gospell redde in the church thys day good christen people teacheth vs that after that our sauiour Christ had priuely stolen away out of Iewry and had amonges the Tyrians Sidonians and Cananites secretlye sowen there the sede of his holy worde he reflected hys iourney and came agayne to the lake of Galilee takynge in hys waye the region of Decapoly where before that tyme he had healed a man possessed of a deuell Whan he was come hyther they brought vnto hym a ryght myserable spectacle that is to saye a man both deafe and dombe For he muste nedes be dombe whyche is of nature deafe ☞ But he is more myserably deafe whych hath no mete eares to heare gods word he is worse dōbe whych hath no tonge to confesse hys fylthynes and gods mercy By hearynge of the fayth is the begynnynge of health and saluation and by confession of the mouth is the perfection of helth The Iues albeit they dayly herde Iesus speakyng yet hearynge they herde not for asmuch as accordynge to thexemple of the serpent called the Aspik whyche stoppeth her eares agaynst the voyce of the wyse inchaunter The propertie of the Aspike they wolde not beleue such thynges as they herde And therfore they had a tonge to backbyte and detracte but they had no tōge to the holsome professiō of faith But what shal this sely poore mā do which hath no tonge wherewyth he maye craue hys soule helth of the Lorde whych hath no eares wherby he maye perceyue the voyce of Iesus whych is wonte to rayse euen the deade to lyfe They that had tonges and eares do helpe the sely mā they brynge him to Iesus They besech hym of hys tēder mercy that he woll vouchsaue to laye hys hande vpon hym Thus it pleaseth the moost mercyfull Lorde that euen other mens fayth shuld helpe synners Other mens fayth otherwhyles helpeth In lykewyse the hethen person whych is about to leaue his hethen lyfe to become christianed in which state he is called of the aūcient fathers of the church catechumenus is brought to Iesus he hath stynted to do euel he hath stinted to speake euel but he hath not yet lerned to do wel he hath not yet lerned to cōfesse the goodnes of the gospel For how cā he do thys yf Iesus lay not hys hāde vpō hym Mē labour in vayne onles the secrete power and vertue of Christ be put therto It was an easy thynge for the Lorde euen wyth the bare worde of hys mouth to gyue helth to the deafe and dombe man but thys forme of thynges is purposed and set forth vnto vs. For lyke as for the moost parte it is a parable that Christ speaketh so oftentymes it is a parable that he doth He toke the man by the hāde led hym asyde frō the multitude of people He is saufe whom Iesus taketh vp whō he leadeth away frō the hurley burly of thys worlde He put hys fyngers into hys eares and wyth hys spyttell touched hys tonge Assuredly my frendes ☜ helth and saluacion is then at hande whan our sauioure Christe Iesus by the vertue of hys spirite The allegorie whych is the fynger of God vouchsaueth to touch the eares of oure mynde and as often as wyth the spyttell of the heauenly wysedome whych is hymselfe commynge out from the mouth of the father aboue he vouchsaueth to touche the tonge of oure mynde to thintent that those thynges myght sauour vnto vs which belōge to God and be godly For wythout thys humour is made no taste mans spyttell yf it be infected hath a peruerse iudgement Thys spettell not onely louseth the tonge but also openeth the eyen of him that is borne blynde as often as beynge myxed with earth it be layde vpon the eyes wheras on the contraryesyde ☞ the spettel of philosophers and of pharisees do rather put out the eyes The same thynge in maner do also the teachers of the gospell They take men and leade them awaye from the multitude whā out of the broade way wherin the moost parte of people do walke into theyr owne damnacion they cal them backe and brynge them agayne to the felowship of the lytle flocke They put theyr fyngers into theyr eares whan by callynge them awaye from the vanities of thys worlde they sturre them to receyue the heauenly doctrine They laye spettell vpon theyr tōges whan they exhorte them to professe the euangelicall fayth they laye theyr handes vpon them whā they gyue the holy goost to such as be baptised by whome theyr synnes be wyped awaye and innocencie is conferred But all these thynges the curate or byshop doth outwardlye in vayne yf Christe worke not wythin and sende out hys godly vertue frō heauen
wantōnes worshyppynge of ymages wytchcraft hatred variaunce zele wrath stryfe sediciō sectes enuyeng murther dronkennes glottony and suche lyke of the whych I tell you before as I haue tolde you in tymes past that they whych commytte such thynges shall not be inheritours of the kyngdome of God Contrarely they frute of the spirite is loue ioye peace longe sufferynge gentlenes goodnes faythfulnes mekenes temperancy Agaynst suche there is no lawe They that are Christes haue crucifyed the flesh wyth the affections and lustes MY welbeloued brethren and systers in Christe ye muste well consyder and vnderstande that the lyfe of a christen man and womā in thys present worlde is as who shulde saye a continuall warfare a dayly batell and fyghtynge accordynge to the sayeng of Iob. Iob. vij Mans lyfe is on erth a warfare And ye shall furthermore vnderstande that the greatest aduersarie the greatest enemye the mā hath is him selfe Neyther hath mā any thinge so harde and so strōge an enemye to ouercome as hys owne flesh his owne stubborne and rebellous mynde and lust forasmuch as of our owne corrupt natures we be inclined to al naughtynes and euels as it is wrytten in the boke of Genesis Ge. viij The vnderstandinge and ymaginacion of mans harte is euell euen from hys youth The flesh lusteth contrary to the spirite and the spirite to the flesh Ioh. iij Wherfore yf we be not regenerate yf we be not borne agayne yf we be not purged clensed renewed by the spirite of God and so gouerned and directed in al our procedinges and doynges of the same surely we shall neuer enter into the kyngdome of heuen and thys is it that saint Paule doth here tel vs of He byddeth vs walke in the spirite that is to say cast awaye our olde corrupt nature and put on vs a new nature that is to saye a spirituall nature a new man so shall we not fulfyll the lustes and desyres of the flesh As who shulde say Albeit your flesh wrastleth and fyghteth agaynst your spirite whyche ye haue obtayned by Christ and againe your spirite agaynst your fleshe bycause it is not yet throughlye mortifyed nor crucifyed in such wyse that somtyme ye do not the thynge that ye wold fayne do through the infirmitie and weakenes of the fleshe whyche ye haue not yet fully conquered yet thys notwythstandynge se ye go styll on and walke accordynge to the spirite Folowe I saye the thynges of the spirite as holy meditacions readynges of scripture deuoute prayers abstinence of the body and all godly exercises Thus doynge ye shall growe stronge in the spirite ye shal be hable by gods grace and assistence to wythstande the lustes and desyres of the flesh and of the corrupte nature yea ye shal be new mē spirituall men conducted led and gouerned by the holy spirit of god ye shall then embrase the wyll of God frelye without compulsion and not as bondmen to the law Ye shall then be enfraunchised from the thraldome of the deuell Then shall charitie worke more in you than any outwarde lawe can do i. tim i. For a lawe is not made for iust and parfyte persons but to brydel and represse the lustes of synfull persons of carnall and beastly folke for as a certayne Philosopher sayeth Plato Of the euell maners of men dyd good lawes take begynnynge For yf all men wold do as they ought to do we shulde nede no lawes Good men therfore be not vnder the lawe For to be vnder the lawe is to be in seruile feare and not to do the lawe frely And bycause ye shulde knowe the better whan ye walke fleshly and whan spiritually the Apostle S. Paule setteth forth vnto vs the frutes of the fleshe and the frutes of the spirite Workes of the fleshe The workes of the fleshe sayeth he be easely knowen whych are these aduoutrye letchery vnclennes ydolatrye wytchcraft poysonynge hatred stryfe hartbrennynge fume chafynge discorde heresies sectes enuye dronkennes ryotte surfettynge and such lyke Of these foule vyces and frutes of the corrupte nature I tell you before sayeth saynt Paule that who so euer do them onles he ryse agayne by dew penaunce shall neuer inherite the kyngdome of God On the contrarye syde the frute of the spirite is loue charitie ioye peace wyth all men pacience sufferaunce myldnes lyberalitie faythfulnes meknes temperaūce And against such persons sayeth S. Paule as shew these frutes surely there is no lawe i. tim i. For as sayde is the lawe is made for the other sorte of men whych be iniust and disobedient it is not ordeyned for the chyldren of the spirite whych be infraunchysed and whyche be wyllyngly wythout compulsion obedient ynough For the chyldren of the spirite I meane all suche whych belonge vnto Iesu Christ haue mortifyed and crucifyed and do cōtinually mortifye and crucifye theyr fleshe theyr vyces and concupiscences by the power of the spirite that raygneth in them as S. Paul dyd sayenge i. cor ix I tame my bodye and brynge it into subiection Assuredly my frendes the chyldren of the spirite be now nomore subiecte to the fleshe but the fleshe rather is subiecte vnto them or at lest wayes vnto the spirite whych is in them Our Lorde graūt that hys spirite maye so worke in vs by hys lyuely word that we maye eschue the workes of the fleshe and folowe the frutes and workes of the same spirite by our Lorde Iesu Christ To whome wyth the father and holy goost thre persons and one God be rēdred all honoure glorie prayse and thankes for euer and euer Amen The Gospel on the .xiiij. sonday after Trinitie The .xvij. Chapter of Luke Th argument ☞ Christ healeth the .x. lepers AS Iesus wente to Hierusalem he passed thorowe Samaria and Galile And as he entred in to a certayne towne there met hym ten men that were lepers Whych stode afarre of and put forth theyr voyces and sayd Iesu mayster haue mercye on vs. When he sawe them he sayd vnto them Go shewe your selues vnto the prestes And it came to passe that as they wente they were clensed And one of them when he sawe that he was clensed turned backe agayne and with a loude voyce praysed God and fell downe on hys face at hys fete gaue hym thankes And the same was a Samaritane And Iesus answered and sayd are there not ten clēsed But where are those nyne There are not foūd that returned againe to gyue God prayse saue only thys straunger And he sayd vnto hym aryse go thy waye thy fayth hath made the hole GOod christē people not only the wordes of our Lorde be full of great mysteries and significacions but also hys myracles and hys workes be as it were parables and ful of mystery and by them we ought to nourysh increase oure weake fayth more and more and to make it stronge as one may se and consyder in the gospell of thys daye whych maketh mencion of .x.
chapter of the aforesayd epistle sayeth Cast al your thought in him which hath care of you And for this cause saynt Hierome expounynge thys place sayeth in thys wyse Hierom. We be here commaunded by Christe not to be careful what we shulde eate for in the swet of our face we prepare vnto vs breade Laboure ought therfore to be exercised Chrysostomus suê‘ Mattheum but care taken away Here wyth agreeth Chrysostome sayenge Not with spirituall cares but wyth bodely labours we muste seke our fode whyche fode abundeth to suche as laboure for it by gods gyfte for a rewarde of theyr diligence and on the other syde it is wythdraweÌ„ from such as despyce laboure ☞ by gods doynge for a punyshment But thys that Christ speaketh here sayeth saynt Hierome is to be vnderstande of the bodely meate and rayment For of the goostly fode rayment we ought alwayes to be carefull Our Lorde for to rebuke vs the more of our lytle fayth byddeth vs beholde the byrdes and the lylies of the feldes vnto whoÌ„ God prouideth And be we no more worth then the byrdes or then the floures of lylies of the feldes He doth then defende vs to take thought for earthly thynges to th ende that our spirite maye the better be lyfte vp vnto the heauenly thynges for a man to take thought and care for the one and the other it is vnpossible Who so euer hath tasted of the true goodnesse of God he doth vntaste and myslyke the flatterynge and vayne goodnes of the earth For none can serue two maysters at ones He can not serue both God and also Mammon Mammon in the Syriake spech sayeth S. Hierom is called ryches Hierom. Let the couetouse person thaÌ„ heare thys that he can not both serue Christe and ryches and yet he sayeth not he that hath ryches but he that serueth ryches For he that is the seruaunt of ryches kepeth ryches as a seruaunt or bondman but he that hath shaken of the yoke of bondage or seruitude Austine he gyueth them as a lorde And saynt Austine sayth He that serueth Mammon that is to say ryches serueth hym which by the meryte of hys peruersitie is called of our lord the prince of thys worlde that is to saye the deuell Wherfore here be reproued all couetous folkes whych do set and fixe so much theyr hartes vnto the worlde and so lytle vnto god Let vs then beleue at the lest Iesu Christ whych doth not lye and care we not for to gather goodes but let vs rather care for the kyngdome of God only and for hys iustice and to obtayne hys grace and for the rest ther shal be gyuen vs asmuche as we shall lacke for to passe soberly thys lyfe wyth pacience Chrysostome Seke ye than fyrst sayeth Christ the kyngdome of god and the iustice therof The kyngdome of God KyngdoÌ„ of God as holy Chrysostome expouneth is the retribucion or rewarde of good workes and the iustice therof is the waye of godlynes wherby sayeth he we go to the kyngdome of God Yf thaÌ„ thou wylt consyder how great the glorye of the saintes shal be it must nedes folow that eyther for feare of paynes thou must go froÌ„ euell or for desyre of glorie thou must hasten the to do good And yf sayeth thys holy doctour thou wylte consyder what is the iustice of God I meane what God hateth and what he loueth the selfe iustice shall shewe vnto the her wayes which foloweth such as loue her For we shal not be called to a rekenynge whether we be ryche or poore but whether we haue done well or euel which thynge sayeth he is in our fre wyll Wherfore good people se ye do not care for your bodely sustenauÌ„ce for our Lorde doth promyse you that it shal be gyueÌ„ vnto you you nede not to doubt of it yf ye cast from you thys fleshly worldly thought full of mystrust of the prouision of God Do ye rather the contrary haue no trust in your selues but al in God and you shal be truly faythfull and the chyldren of almyghty God and you shall lacke nothynge in thys presente tyme nor in the other to come by oure Lorde Iesu Christe vnto whome be glorie and thankes worlde wythout ende Amen The Epistle on the .xvi. sonday after Trinitie The .iij. chapter to the Ephesians Th argument ☞ Of the power heygth bredth and depth of Christ that is to say that he is euery where and potent in all thynges SAynt Paule wrote vnto the Ephesians sayeng I desyre that ye faynt not because of my tribulacions that I suffre for your sakes whyche is youre prayse For thys cause I bowe my knees to the father of our Lorde Iesus Christ whych is father ouer all that is called father in heauen and in earth that he wolde graunt you accordinge to the ryches of hys glory that ye may be streÌ„gthed with might by hys spirite in the ynner man that Christe maye dwell in your hartes by fayth that ye beyng roted and grouÌ„ded in loue myght be able to coÌ„preheÌ„de wyth all sayntes what is that bredth and length depth and heyght and to knowe the excellent loue of the knowlege of Christ that ye myght be fulfylled wyth all fulnes which commeth of God Vnto hym that is able to do excedynge aboundauntly aboue all that we aske or thynke accordynge to the power that worketh in vs be prayse in the congregacion by Iesus Christ thorowout all generacions from tyme to tyme. Amen THe charge my frendes of a byshop or of a curate is to teache continually and to praye for the people whych is commytted vnto hym to thintent that it wolde please God to redresse coÌ„forte and assure them agaynst the temptacions of this world as saynt Paule doth teach vs by all hys epistles in the epistle of thys daye he sayeth I praye you my brethreÌ„ that you do not discomforte your selues for my tribulacions whych I suffre for you That is to say yf you se that I do suffre much harme iniuries and persecutions forbycause that I do preach vnto you the gospell do not discourage your selues but perseuer in the fayth of the same Yf the mayster hath ben euell entreated by good ryght the seruauÌ„t must be in lyke maner Our Lorde Iesu Christe sayeth in the .x. chapter of S. Mathew It suffiseth vnto the disciple for to be lyke vnto hys Mayster For thys cause to th ende that you shuld not discourage your selues I pray and requyre humbly the father of our Lorde Iesu Christ the great father of housholde of the heauen and of the earth whych is the sprynge fountayne of all goodnes For I knowe well that wythout hym you nor I can do nothynge I praye hym that by the rychesses of hys glorie and grace it woll please hym to gyue vnto you by hys spirite streÌ„gth not bodely but spiritually and inwardly for to endure and to suffer And that it wol
clensyng of penitent persons do denye that our mother the church wepynge for the spiritual death of her chyldren ought to be comforted by hope of restoryng agayne to lyfe Whyche damnable opinion the wycked Anabaptistes at thys daye haue renewed in dyuers places of christendome whych denye that they that fall into deadly synne after baptisme can by due penaunce or any other meanes come agayne to the state of grace whome we praye God to brynge out of theyr foule heresye Let vs than good people instauntly humbly praye to almyghty God the father of heuen that it wolde please hym so ofte as we fall into synne to touch and speake to vs so vertuous and pythy wordes that maye quicken vs and rayse vs from death to lyfe in yeldynge and restorynge vs lyuyng truly in spirite vnto our mother whych is the churche of faythfull men and that we may speake continually the worde of prayse and of grace vnto God in suche wyse that by occasion of vs our neyghbours maye be edifyed and exhorted for to prayse glorifye god wyth vs knowynge that God hath vysited his people by Iesu Christe Vnto whome apperteyneth glorie and honoure eternally Amen The Epistle on the .xvij. sonday after Trinitie The .iiij. chapter to the Ephesians Th argument ☞ Of the vnitie of fayth that there be no dissension amonges christen people BRethren I whych am a presoner of the lordes exhorte you that ye walke worthy of the vocacion wherwyth ye are called wyth all lowlynes and mekenesse wyth humblenesse of mynde forbearinge one another thorow loue and be diligent to kepe the vnitie of the spirite thorowe the bonde of peace beynge one bodye and one spirite euen as ye are called in one hope of youre callynge Let there be but one Lorde one fayth one baptisme one God and father of all whych is aboue all and thorow all and in you all MY brethren and systers in Iesu Christe let vs consyder the benignitie louynge kyndnes and swetnesse of the holy goost the whych doth not commaūde vs wyth rygoure and sharpnesse as men do often but doth desyre vs louyngly by his great messanger the apostle saynt Paule that we shuld walke worthely in the vocacion or callynge vnto which we be callyd Of thys vocacion is spoken in the fyrste chapter of the fyrst epistle vnto the Corinthias where he sayeth God is true and faythfull by whome you are called into the company of hys sonne our Lorde Iesu Christ Thys companyenge with Iesu Christ is the christen and catholyke churche the whyche is called a bodye wherof he is the heade and we be his members in case we be conducted and leade by the holy goost For he is the sturrer the lyfe and the conductour of all the catholyke churche for to make it to walke worthely wyth the heade in all humilitie mekenesse and swetnesse He doth teache vs also by true loue and charitie in all pacience to supporte beare the faultes and infirmities of our neyghbours And saynt Paule induceth vs to do thys in the .vi. chapter of the epistle vnto the Galathians Beare the burthens one of another and so ye shall accomplysh the lawe of Christ The whych doth admonysh vs aboue al thynges that we shulde endeuoure our selues to kepe the vnitie of the spirite of fayth in a bonde of peace and cōcorde that is to wyte in sauourynge in fayth one selfe thynge And what is that that we shulde all sauour That we be one body one spirite and all called into one hope of saluation by Iesu Christ That ther is one Lord one fayth one baptisme one God and father of all whych is aboue al and ouer all thynges and in vs al whych is he that is blessed in the worlde of worldes Thys is the fayth in the whych we ought to be vnied and knytte with the holy goost and to haue stedfast peace concorde The whych thynges yf we haue we shal be conducted by thys holy goost in all graces and vertues for to blesse laude and glorifye thys ryght hygh and souerayne father by our Lorde Iesu Christ vnto glorie of al the Trinitie wythout ende Amen The gospell on the .xvij. sonday after Trinitie The xiiij chapter of Luke Th argument ☞ Christ healeth on the sabboth daye and commended humilitie vnto vs. WHan Iesus went into the house of one of the chefe pharisees to eate breade on a Sabboth daye and they watched hym And behold ther was a certayne man before hym whych had the dropsy And Iesus answered and spake vnto the lawyers and pharisees sayenge Is it lawfull to heale vpon the sabboth daye And they helde theyr peace And he toke hym and healed hym and let hym go and answered them sayenge whych of you shall haue an asse or an oxe fallen into a pytte and wyll not strayght waye pull hym out on the sabboth daye And they coulde not answere hym agayne to these thynges He put forth also a similitude to the gestes whan he marked how they preased to the hyghest roumes and sayd vnto them Whan thou art bydden of any man to a weddinge syt not downe in the hyest roume lest a more honorable man thā thou be bydden of hym and he that bad hym and the come and saye to the gyue thys man roume and thou than begynne wyth shame to take the lowest rowme But rather whan thou art bydden go and syt in the lowest rowme that whan he that bad the commeth he may saye vnto the frende syt vp hyer Thā shalt thou haue worshyp in the presence of them that syt at meate with the For whosoeuer exalteth hymselfe shal be brought lowe And he that humbleth hymselfe shal be exalted AT the begynnynge of our gospell good christē people Iesu Christ doth cōmende vnto vs syngularly loue and charitie towarde al men whan we se that so familiarly he haūted and frequented wyth them that were hys enemyes and hys euell wyllers that also he dyd eate and drynke wyth them for to haue occasion to teache them and to conuerte them vnto God hys father as the auncient doctour Cyrillus noteth Cyrillus And here be rebuked and checked those whych haue hatred malyce rancor agaynst theyr christen brethren and do not vouchsaufe to company wyth them nor also to speake vnto them whan that by the diuine commaundement of almyghtye God they be bounde for to to remytte and to pardon al iniuries math vi and ought by all meanes they can for to recōcile them or els God shall neuer be reconciled wyth them Consequently Iesu Christe doth instructe vs that we ought at al tymes to accomplysh and do the workes of mercy towardes our brethren and neyghbours And specially that the sondaye be not in any wyse violated by the sayd workes of charitie The whych he shewed well whan that vpon the sabboth day he dyd heale the poore mā of the dropsie Which as holy doctours do expoune is truely the fygure of all humane nature The
the .xxii. Sonday the xviij chapter of Mathewe Th argument ☞ The parable of the kinge that forgaue hys seruaunte whiche was founde in arerages vnto hym vpon his accomptes IEsus put forth a similitude vnto hys discyples sayeng the kyngdome of heuen ys lykened vnto a certeyn man that was a kynge whych wolde take accomptes of hys seruauntes And when he had begonne to reken one was brought vnto hym whych ought him ten thousand talentes but forasmoche as he was not able to paye hys lorde commaunded hym to be solde and his wyfe and hys chyldren and all that he had and paymente to be made The seruaunt fell downe and besought him sayeng Syr haue pacience with me and I wyll paye the all TheÌ„ had the lorde pytie on that seruaunte and lowsede him and forgaue him the det So the same seruaunt went oute and founde one of hys felowes whyche ought him an hundreth pence and he layde handes on hym and toke him by the throte sayeng paye that thou owest And hys felow fell downe and besought him sayenge haue pacience wyth me and I wyl paye the al. And he wold not but went and cast hiÌ„ into presoÌ„ tyl he shuld paye the det So when his felowes saw what was done they were very sory and came and tolde vnto their Lorde all that had happened Then his Lord called hym and sayd vnto him O thou vngracious seruaunt I forgaue the al that dette whan thou desyredst me shuldest not thou also haue had compassion on thy felow euen as I had pytie on the And his lord was wrothe and delyuered him to the â—aylers tyll he shuld paye al that was due vnto him And his Lord was wrooth and delyuered him to the iaylers tyl he shuld paye all that was due vnto hym So lykewyse shall my heauenly father do also vnto you if ye from youre hartes forgyue not euerye one hys brother theyr trespasses In the parable declared in the gospell of this daye good people is shewed vnto vs howe god shall make hys iudgement of synners that shall not haue asked him mercy Agayn al those whych shal knowledge themselues synners before hym and shall demaunde mercy and grace of hym he shall pardone them of al their synnes if so be they do remytte and pardone also wyth good harte and in charyte for the loue of hym the synnes offences that theyr neyghbours haue commytted agaynste them For it is the rule to obteyne pardone of god for to forgyue As it is wrytten in the prayer that oure lorde Iesu Christe hath gyuen vs for to pray vnto his father and ours when we saye Mat. vj. Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris that is to say Forgyue vs our trespssaes as we forgyue them that trespasse agaynst vs. And after our lord sayth if you pardon men theyr synnes your father also that is in heuen shall pardone you your faultes And if we do not pardon nor forgyue othr men nomore woll your father pardon nor remytte you of your synnes Alas my freÌ„des howe many be there nowe a dayes whych thynke lytle on these wordes as if they were vayne and of none effect And yet for al that they be so true that it is a iudgement gyuen from the mouth of god which is al trouth Ther be many which oftentymes do saye thys most holy prayer without hauinge any will to forgyue the offences coÌ„mytted against them the whych suerly were better not to praye so agaynst themselues This is well shewed vnto vs by the parable of the kingdome of heuen in thys present gospell of the seruaunt whych ought ten thousande talentes vnto his kinge And when he had not wherewyth he myght paye it the kinge commaunded that he and hys wife and hys chyldren and al his goodes shulde be solde to thentente that he myght be payed of that that was due vnto him The seruaunt seyng thys kneled down and prayed the king that he wold take patience and tary and he wolde paye him all The lorde that was pitiful and mercifull had mercy on hym and sente him awaye and forgaue hym the dette But the seruaunte departinge from hys lorde was not pitifull nor merciful as was hys lord For in meting an other that was seruaunt with him which ought him only an hundreth pens he toke him and strayned him by the throte and misintreatinge him sayd paye me that that thou owest me And the pore seruant knelyd before the first seruant prayed him to haue pacience to tarye and he wolde paye hym all But he wolde not heare hym but forthwith sente him to prison vnto the tyme that he had payed him but what did the lorde when he herde these newes He keste in his teth the mercy whiche he had vsed towardes him when he prayed hym and on the other syde the cruelty whiche he had vsed agaynst his felowe seruauÌ„t And therupon he dyd gyue him to the kepars of the prison vntyl he had payed al his dutye And this parable our lorde declareth himselfe This kynge is god the father almyghty This fyrste dettour is a great synner to god This seconde dettour is a lytle synner to man And what may the offence be vnto man but only a lytle offence to the regarde of that whiche is to god And that that is to god what may it be but a ryght greate offence For as the auncient douctour of the churche IohnÌ„ Chrysostom sayeth Chrysostome there is as greate difference betwene the synnes whiche be done to men and the synnes whiche be coÌ„mitted agaynste god as there is difference betwene ten thousaÌ„de talentes of golde an hundreth pense But God is so meke and so mercyfull that if alonly one do praye hym he forgiueth all synne and offence howe greate so euer it be yf that in folowyng of hys meakenesse and mercyfulnesse we pardone one lytle offence agaynste vs vnto our brother But yf any of vs do not pardon God shal aske of hym the greate debte quousque pro infinito and he shal be in paynes vntyll he shall haue payed it out whyche worde vntyll is taken of holy doctours pro infinito And thys is the meanynge sense of thys texte sayeth Remigius the auncient doctour semper soluet sed nunquam persoluet Remigius et semper poenam luet that is to saye he shall euer paye but neuer paye it out and he shall euermore suffre payne Then my brethren and frendes though that it be so that all the offences agaynst vs in the world be nothynge in regarde of one only offence agaynst God let vs then pardone them lightly not alonlye by mouth and outwardly but wyth good wyll and in our hartes inwardly And yf we thus do assuredly God shall pardone vs them that be so greate for who is it that hath not offended hym many tymes and we shal be fynally made the chyldren of God and followers of hys swetenesse