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
whych the gospell teacheth He doubtles neuer slepeth though we slepe neuer so soūdly carelessy but lyke a roryng lyon he runnyth and leapeth about seakyng whome to deuoure as thapostle S. Peter doth testifie in the ende of this firste epistle i. pet v. But forasmoche as the power of desires and lustes is so greate yea that after iustification receyued saynt Peter vseth certein warlyk wordes wherwith he expresseth the strength and power of these carnal worldly desires which he sayth do warre againste vs and as the greke worde purporteth do dayly exercise with vs a pyched felde militant whych thing the scripture otherwhyles calleth the conflycte of the fleshe and of the spirite agaynst whych no outwarde workes can do any good As the holy fathers also haue confessed and complayned of themselues Note thys exemple of saynt Hierom For saint Hierom hymselfe when he sought euery where a present remedy agaynst the desyres of the fleshe at last after longe delyberation departed into the woode trustynge that by thys meane he shulde eschue and shake of from hym hys carnal and fleshely desyres but it wolde not be for euen in his very mysery and vexation of hys body whych he toke vpon hymselfe for that purpose he yet thought he satte at Rome amōges the Romane ladies and fayre wenches and that he daunced wyth them Wherfore syth here in thys lyfe it is not in our powers vtterly to do awey carnall desyres the holy fathers and prophetes desyred wyth hygh lamentation that they myghte be lycenced to departe out of thys vale of teares to the heauenly and perfyte ioyes For here they thought themselues onely straungers and as pylgrimes or wayfarynge men Whych thynge thapostle Paule in hys seconde epistle to the Corinthians doth wonderfully well declare wrytynge on thys wyse We knowe ij cor v. sayeth he that yf our erthy mansion of thys dwellynge were destroyed we haue a buyldynge of God an habitation not made wyth handes but eternall in heauen And therfore sygh we desyrynge to be clothed wyth our mansion whych is from heuen so yet yf that we be founde clothed and not naked and so forth Now suche straungers S. Peter here wylleth vs to be whyche ought continually to loke vp to contende and laboure thyther settynge asyde all earthly thynges all cares and worldly desyres and euer to stande redy in hope to be delyuered out of thys our earthly tabernacle or hostrye and to enioye the euerlastynge inheritaunce Howbeit yet in the meane season good people we teache not as do these Anabaptistes that he that hath ryches shulde cast them awaye but that he cleaue not in harte vnto them lyke as other places of holy scripture do teach vs and namely thys present epistle of S. Peter whych by a similitude of straungers or pylgrimes doth declare vnto vs that in the hostrye of thys present worlde we shulde be in loue with nothynge we shulde vaynly ambiciously require nothynge that is in our hoostes house whych is the worlde euen none otherwyse than a straunger a pawmer or wayfarynge body doth whych knoweth that nothinge in hys ynne or lodgynge doth pertayne vnto hym ☜ but only maketh hast homewarde into hys owne cōtrey Now they whych be in loue admiration with any thynge in thys worlde they can not be called forenners straungers or pylgrimes but cytizens and inhabitauntes of thys worlde Wherfore it is great folly now amonges christen men to be in loue wyth the thynges of the worlde to seke pleasure in carnall desyres What be carnall desyres syth suche thynges belonge no more to christians But I praye you what vyces doth saynt Peter cal here desyres Surely not only those grosse faultes but also the inwarde croked affections which doubtles be the very causes of those outwarde and grosse vyces Saynt Peter therfore wrytyng especyally to the Iewes whych were disperpled abrode in dyuers countreyes and by them vnto vs Englyshe men and to all others ryght tēderly exhorteth them callynge them hys moost derely beloued brethren to absteyne as forenners and pylgrymes from all fleshly lustes that is to wit all vices whyche of nature do stycke to the fleshe whych vices do kepe continuall warre and batell agaynst the soule and spirite of mā that euer more tendeth and laboureth to do the wyll of God And he wylleth them that they haue honest conuersacion amonges the Gentyls or paynems whych worshipped false Goddes amonge whome at that tyme when saynte Peter wrote thys epistle the christen men lyued Saint Peter therfore wyll not that christen men shulde departe from the panyms but that they shulde lyue honestly amōges them to thintent that where as they backbyte them as euyll doers they myght se theyr good workes myghte prayse and glorifye God in the daye of visitation In the daye of visitatiō that is to saye that the paynyms beynge more ryghtly instructed and taught by the honeste lyfe of the christians myghte by gods visitation be called also to the Gospell and so to haue a better opinion and iudgement of gods worde whych thynge in dede came to passe in the primatiue church by the godly exemple of the good Apostolicall fathers and christen people in Rome and els where Where as now the paynims and infidels as be turkes Iues be rather plucked frome the Gospell then allured vnto it by thexemple of those that woll neuertheles be called the successours of Peter and Paule and the vicares of Christ Wherfore it is to be feared leste God wyll visite them not by heapynge vpon them hys benefytes and graces whych they refuse neglecte but by pourynge vpon them hys iuste yre and vengeaunce accordynge to theyr desertes Be you subiecte therfore good christen people to the worde of God Obeye hys commaundementes prescribed in the same Let your lyght shyne before mē and namely before the proude Pharisees infidels whych thynke there is no God that they may se your good workes and honest conuersacion and glorifye your father in heauen Submytte your selues Mat. v. according to Peters counsayle here vnto euery humane creature that is to saye vnto all maner ordinaunce or power whych humane creatures do administer and that euen for the Lordes sake For it pleaseth the Lorde ye shulde so do lest your conscience shulde be polluted and defyled wyth synne through disobedience And euen here maye ye lerne good people that when ye obeye the publyke ruler and magistrate ye do please God by thys obedience Be obedient therfore sayth S. Peter whether it be vnto the kynge as vnto the chefe head or vnto rulers as to thē that are sent of hym for the punyshmēt of euel doers Ro. xiij And surely as wytnesseth S. Paule whoseoeuer resysteth power resysteth the ordinaūce of God For he is the minister of God to take vengeaunce on them that do euell Wherfore ye must obeye sayth Paule not only for feare of vengaunce but also bycause of
not perysh but haue euerlasting lyfe ☜ Here ye se that the cause whych moued God to sende Christe to redeme vs was loue and not mans meryte as also saynt Austine noteth And surely the dede selfe declared gods excedynge loue towardes vs in that he sent hys only sonne to delyuer vs out of bondage For true loue standeth not in fayre wordes and amiable countenaūce or gesture but in the dede selfe Nowe the more mysery we were in before Christes commynge the greater is his benefyte and the more bounde be we vnto hym God as wryteth saynt Paule setteth forth hys loue towardes vs Rom. v. seyng that whyle we were yet synners Christ dyed for vs. Now Christ hymselfe assureth vs that who so euer beleueth in hym thus sente of the father downe vnto vs shall not quayle shall not be confounded shall not peryshe but shal be sure to attayne euerlastynge lyfe Seynge Christ hymselfe doth assure vs of euerlastynge lyfe for oure belefe or faythes sake why shulde we doubt Why shulde we go aboute to seke heauen by other wayes than Christ appointeth vs The sentēce is vniuersall all that beleue in him shall not perysh Wherfore let noman thynke hymselfe exempted as vnworthy Here is no respect eyther to thy worthynes or to thy vnworthynes Yf thou hast faith thou shalt be sure to be of the chosen company Only take hede thou mockest not God dissemblest not before the face of the worlde sayeng thou hast fayth and haue it not in dede Yf thou hast fayth in dede thou must nedes brynge forth the frutes of fayth thou canst not but declare thy faith wyth workes of charitie both to God man whom for God thou canst not but loue as thy natural brother Yf thou beyst a good tree thou muste nedes brynge forth good frute But a bad tre bryngeth forth bad frute Math. v. Christe goeth further and sayeth For God sente not hys sonne into the worlde to condempne the worlde but to saue the worlde Here ye se the fynall cause of Christes commynge whyche was to saue that was lost Howbeit thys texte is to be vnderstande of Christes fyrst commynge and of the tyme of grace ye maye not vnderstande it of his seconde aduent or commynge whyche shal be at the last daye for thā he shal wythout fayle come to iuge accordynge to an other place where he sayeth Ioh. v. The father hath gyuen all iudgement to the sonne Neuerthelesse in the meane season whosoeuer beleueth not is already iudged and condempned wheras on the contrarye parte they that beleue can in no wyse be condempned But why is the infidele alreadye condempned Bycause sayeth Christe he hath not beleued in the name of the onely begotten sonne of god Lo here ye se agayne how fayth saueth lacke of fayth condempneth And thys is the condempnacion that lyght is come into the worlde and men loued darkenes more then lyght bycause theyr dedes were euyl Who is thys lyght Christ Who is the darkenes Ioh. i. The worlde The lyght then shyned in the darkenes and the darknes dyd not comprehende it Do not men loue styll darkenes more then lyghte Had they not rather walke in theyr owne fanseys wylworkes then in Christes doctrine Alacke for pytie Yea though the lyght neuer so much shyne though the Gospell be neuer so much in the hande yf Christ by hys holy spirite do not teache the thou arte styll but darkenes and why so for thou louest styll darkenes better than the lyght for thy dedes are euell and therfore thou muste nedes conuince and damne thy selfe of infidelitie It foloweth For euery one that doth euell hateth the lyght neyther woll he come to the lyght that is to saye to Christ and hys worde lest the bryghtnes of the lyght shuld reproue his dedes Thys is the cause good people why these papistes are so loth that the scripture of God shulde be redde of you laye people lest ye myght happen to espye theyr hypocrisie and crafty iugelynge agaynste Christ and hys trouth For scripture is the rule or touchstone wherby ye maye easely trye and discerne the chaffe from the corne the chalke from chese that is to saye hypocrisye from true religion They haue good people longe holden you in ignoraunce and in blyndenes to auaunce them selues and to raygne lyke kynges ouer you contrary both to gods lawe and mans lawe Wherfore I blame them the lesse though they hate scripture whych discloseth theyr hypocrisie and vsurped authoritie lest as Christe here sayeth theyr dedes shulde be rebuked and reproued But he sayeth Christe that doeth trouth cōmeth to the lyghte that hys dedes may be knowen bycause they are wrought in God as who shuld saye He that is iustifyed declared a good person by hys fayth whych he hath in me for declaracion therof doth the truth that my worde moueth hym to do and worketh not after hys owne fāsey thys man commeth to the lyght that is to wyt he gladly suffreth hys workes and procedynges to be tryed and examined by the rule of my worde bycause they be done in God and be godly workes Where as cōtrary wyse the hypocrite doth so much abhorre from the iudgement of my worde that he fleeth by all meanes he can from it woll suffre none other to loke vpon it Math. xxiii He woll neyther enter into the kyngdome of heauen hymselfe nor yet suffer others that wolde enter Such persons vnder pretence of holynes haue longe shut vp the kyngdome of heauē from many men But now thanked be God the lyght hath somwhat shone agayne Wherfore good people let vs not hate thys lyght and loue darknes styl as we haue done in tymes past whan we were deceyued by the iuglynges of these papistes Let vs beleue in thys Christe sente downe from the father of heauen to redeme vs. And yf gods worde be true we shall surely be saued and raygne wyth hym in heauen worlde wythout ende c. The Epistle on the thyrde daye of Pentecost The .viij. chapter of the Actes Th argument ☞ Peter Ihon be sent into Samaria where after baptisme the Samaritanes receyued the holy goost WHen the Apostles whyche were at Ierusalem hearde say that Samaria hadde receyued the word of god they sent vnto them Peter and Ihon Whyche when they were come downe prayed for them that they myght receaue the holy goost For as yet he was come on none of them but they were baptysed onely in the name of Christe Iesu Then layed they theyr handes on them and they receaued the holy gooste THys lesson good people is taken forth of the eyght chapter of the Actes of thapostles for a more perfyte vnderstandynge wherof ye shal know that in the selfe chapter a lytle before it is shewed how S. Philip thapostle entered into a cytie of Samaria and preached there to the Samaritanes the glad tydinges of our Sauiour Christ Iesu how he beynge the sonne of God came downe
the shepe to hym the porter openeth and the shepe heare his voyce and he calleth his owne shepe by name and he leadeth them out And whan he hath sent forth hys owne shepe he goeth before thē and the shepe folowe hym for they knowe hys voyce A straunger wyll they not folowe but wyll flee from hym for they knowe not the voyce of straungers Thys prouerbe spake Iesus vnto them but they vnderstode not what thynges they were whych he spake vnto them Than sayd Iesus vnto them againe Verely verely I saye vnto you I am the dore of the shepe Al euen as many as came before me are theues and murtherers but the shepe dyd not heare them I am the dore by me yf any man enter in he shal be safe and shall go in and out and fynde pasture A thefe commeth not but for to steale kyll and to destroye I am come that they myght haue lyfe and that they might haue it more aboūdaūtly IN the Gospell of thys daye deare frendes our sauiour Christ declareth hys owne propertie or office and he setteth out vnto vs the excedynge loue and kyndnes whyche he beareth to mankynde by a very proper and feate parable or similitude whereby he resembleth hymselfe to a good shepeherde and the false preachers or prelates to theues and murtherers Certaynly all false doctours all false prophetes all proude pharisees that woll iustifye them selues by theyr owne workes and all hypocrites be here wonderfully touched And why Bycause they entre not into the shepefolde by the dore but clyme vp an other waye What call ye clymmynge vp an other waye Surely it is to seke forgyuenes of thy synnes ryghtuousmakynge and euerlastynge lyfe by other meanes then Christ whych is the waye Io. xiiij the trouth and the lyfe hath taught Wherfore yf thou enterest not in by the dore that is to saye by Christe but an other way I meane yf thou wylt iustifie thy selfe and promyse thy selfe soule helth bearynge thy self bold of thyn own proper workes not cleauing to the mercy of God accordynge to thexemple of the publicane nor dependynge vpon the merytes of Christes passion art thou not trowest thou by Christes owne iudgement and sentence here a thefe and a murtherer But what a greate thefe art thou yf thou also teachest other folke to thynke the same that thou doest By me sayeth Christ he that entereth in shal be saued But what is thys shepefolde that he speaketh here of surely the shepefolde is the church it is the congregacion and assemble of Christen people He that wol entre into thys congregacion into this church into the holy communion and felowship of christen persons any other wayes than by Christ he is a thefe and no christian person He that also woll teache any other doctrine in Christes churche than such as Christ hath taught is no pastoure no bysshop no true shepeherde but a thefe rather a murtherer a wolfe And it is much to be feared lest there be at thys daye many mo wolues and theues than be true herdmen feders I saye I am sore afrayed lest the prophecye of saynt Paule be yet styll veryfyed in force in christendome For whan S. Paule shulde departe from Ephesus Act. xx and knewe by the spirite of God that his death approched he called together the prestes or elders of the congregacion and amonges other wordes he sayth thus Take hede vnto your selues and to all the flocke wherin the holy goost hath made you byshops that is to saye ouerseers to fede or guyde after the maner of good shepeherdes the church of God whych he hath purchased wyth hys owne bloude For I am sure of thys that after my departynge shal greuouse wolues enter in amonges you not sparynge the flocke But who is the porter of thys shepefolde whych openeth the dore to the good faythful shepeherde of Christes flock Surely it is the holy goost ☞ for he openeth vnto hym the scriptures of God he leadeth hym into al trouth And hys shepe that is to say his paryshners heare hys voyce Prouer. xxvij and he calleth hys owne shepe by name accordynge also to the coūsayle of Salomon in his prouerbes where he sayeth Se that thou know the nombre yf thy catell thy selfe and loke well to thy flockes Moreouer thys good shepeherde this good curate thys byshop thys ouerseer goeth before hys shepe and hys shepe folowe hym What is thys to saye Truly he that is a good byshop a good pastoure and curate woll make himselfe comformable to hys doctrine he wol leade them the waye that by hys steppes and good exemple of lyuinge they may walke in Christes groundes and pastures He woll not playe the crabbe fysh whych wolde haue taught her doughter to go streyght but wold not leade her the waye her selfe and teach her by her exemple how to go as it is in Esopes fables I am afrayed we haue many crabbes Saynt Paule wold haue a byshop that is to saye an ouerseer or curate to gyue good exemple of lyuynge hymselfe and to haue a good honest reporte of straungers i. tim iij Tit. ij leste hys lyuynge be a slaunder to his doctrine So doynge hys shepe shal folowe hym and shal knowe hys voyce For assuredly they that be godly persones woll knowlege none for theyr shepeherde but such as teache gods worde True teachers of Christes Gospell be easely discerned of good christen men And agayne the good christen mē be easely discerned and knowen of true preachers Thys prouerbe or parable nakedly and vnapplyed spake Iesus to hys disciples But they vnderstode not what thynges they were whyche he spake vnto them and no maruayle For as saynt Paule sayeth the flesh perceyueth not the thynges that be goostly The disciples were as yet but carnall And therfore our Sauiour Christ lyke a good mayster declareth vnto them the meanynge of hys parable sayeth that he hymselfe is the dore of the shepe by hym who soeuer entreth in shal be saued and shal go in out and fynde pasture as who shulde saye whether so euer he turneth hym whyther so euer he casteth hys eyes he shall fynde that shal be for the behoufe and edificacion of hys flocke brefley to speake God shal be wyth hym the holy goost shall prompt hym and put hym in mynde of such thinges as he ought to teach hys paryshners and flocke that is commytted to hys charge But sayeth Christe as many as came before me are theues and murtherers and the shepe dyd not heare them Here doth our Sauioure Christ shewe vs the difference betwene the doctrine of the true preachers and the doctrine of heretikes ☜ of false prelates hypocrites Nowe they go before Christ whych beare not Christ with them and which woll seme wyser than Christ as Peter dyd when he rebuked Christ bycause he sayd that he shulde suffer death And therfore Christe called hym Satan Mat. xvi and bad hym
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
beleueth on me shal not than perysh but shall attayne euerlastynge lyfe Lo such one is Christ vnto vs he forgyueth vs our synnes and bestoweth on vs hys spirite he trāsformeth vs to new creatures ☜ he ordeyneth vs the sonnes and heyres of God so that we cleaue vnto hym and beleue on him wythout doubtynge Wherfore good people that God of hys endles goodnes woll vouchsaue to create in vs a syncere and a ryghte fayth let vs al praye To whom be all glorye and honour for euer and euer Amen The Epistle on the fyrst sonday after trinitie The .i. epistle of Ihon the .iiij. chapter Th argument ☞ How God loued vs fyrst and how we ought by hys exemple to loue our neyghbour MOost dearely beloued brethren God is loue In thys appeared the loue of God to vs ward bycause that God sent hys only begotten sonne in to the worlde that we myght lyue thorow hym Herein is loue not that we loued God but that he loued vs and sent his sonne to make agrement for our synnes Dearely beloued yf God so loued vs we ought also to loue one another No man hath sene god at any tyme. Yf we loue one another god dwelleth in vs and hys loue is perfyte in vs. Hereby knowe we that we dwell in hym and he in vs bycause he hath gyuen vs of hys spirite And we haue sene and do testifye that the father sent the sonne to be the Sauiour of the world Whosoeuer cōfesseth that Iesus is the sonne of God in hym dwelleth God and he in God And we haue knowen beleued the loue that God hath to vs. God is loue and he that dwelleth in loue dwelleth in God and God in hym Herin is the loue perfite in vs that we shulde haue trust in the daye of iudgement For as he is euen so are we in thys worlde There is no feare in loue but perfyte loue casteth out feare for feare hath paynfulnes He that feareth is not perfyte in loue We loue hym for he loued vs fyrst Yf a man saye I loue god and yet hate hys brother he is a lyer For how can he that loueth not his brother whome he hath sene loue God whom he hath not sene And thys commaundement haue we of hym that he whyche loueth God shulde loue hys brother also MY frendes thys hole lection is a commendacion of gods loue towardes vs by whose exemple we also be commaunded to loue one another He that loueth not sayeth saint Ihon which wrote this epistle knoweth not God though he neuer so much bosteth hymselfe to be a christen mā for god is loue Yea herin appeared the greate loue and charitie of God towardes vs men that he sent hys only begotten sonne into the worlde to thintent that by his meryte we myght lyue through hym whyche els shulde haue dyed wyth perpetuall death But happely ye wolle here saye that we prouoked God wyth oure loue and merytes fyrst to loue vs. No not so sayeth saynt Ihon that is a false opinion and a starke lye For in thys is the loue not that we loued God but that he loued vs fyrst and sent hys sonne to be a sacrifice and a purgynge for our synnes Aug. cōtra Pela cap. xx But herken what S. Austine sayeth of thys mater What good merytes coulde we than haue whan we loued not God For that we myght take loue to loue wyth we were loued whan as yet we had it not There be no merites before grace This sayeth he doth Ihon thapostle moost openly affirme Not that we loued God but that he loued fyrst vs. Truly sayeth saynt Austine thys is moost ryghtly and well spoken For we could not haue to loue hym onles we had taken thys of hym in that he loued vs fyrst How can we do good yf we loue not or howe do we not good yf we loue ☜ For albeit gods cōmaūdemente semeth somtyme to be done of not louers but of fearers yet there is no loue no good worke is imputed neyther ryghtly is it called a good worke for all that is not of fayth is synne And fayth worketh by loue Hytherto speaketh Austine Wherfore my dearly beloued sayeth Ihon yf God hath so loued vs we ought also to loue one another Questiō Ye wol saye How can God dwell in vs syth we se him not Solutiō Ihon answereth Albeit we se hym not wyth the eyes of fleshe yet he dwelleth in vs for God there wol dwell where charitie is exercised Questiō But againe ye wol aske howe is it that Ihon sayeth here Exod. xxxiii noman euer sawe God seynge it is red in scripture that many of the fathers haue sene hym face to face as Iacob Moses and other Solutiō I answere noman euer saw God as god and visibly For the lawe was gyuen by angels act vii and it is playne that Iacob sawe but an angell For euen in the selfe same .xxxiij. chapter of Exodus God sayeth Man shall not se me and lyue So thā God dwelleth in vs inuisibly It foloweth therfore yf we loue one another god dwelleth in vs hys loue is made perfyte in vs. Surely the knowlege confession of Christe maketh vs all one wyth God so that we shal be perpetually in hym The spirite of God and he in vs. But here ye muste marke that thys knowlege can not chaunce but to such as be indowed with the holy goost For he sayeth Herby we knowe that we dwell in hym he in vs bycause he hath gyuen vs of hys spirite And we haue sene and do testifye sayeth S. Ihon that the father hath sent his sonne to be the Sauiour of the worlde O glad and ioyfull tydynges What an excedynge charitie and loue was thys Then syth God is so louynge vnto vs yea syth he is the selfe loue yf we woll dwell in hym we muste loue not only hī but also for hym our neighboure For that we do to our neyghbour he coūteth it done to hymselfe Now it is a moost certayne token of our loue towardes God yf we boldly wyth confidence loke for the daye of iudgement For yf we feare we declare that we be no perfyte louers For feare is not in loue but perfyte loue casteth out feare My frendes herken agayne what saynt Austine sayeth herin He that feareth hell feareth not to synne Aug. ad Anastasiū epi. cxliiij but to brenne But he feareth to synne which hateth syn as hell Thys is the chast feare that remayneth for euer and euer For that feare of punyshment hath torment and paynefulnes in it and it is not in charitie but perfyte charitie casteth it out And surely a mā so much hateth synne as he loueth iustice which he can not do the lawe fearynge hym by the letter but the spirite healynge hym by grace Thys wryteth the moost excellent doctour of the church saynt Austine to the confusion of the vayne sophistes which blasphemously write and speake agaynst the
iustifienge spirite of God whych worketh by pure and lyuely fayth Wherfore good brethren systers let vs not thinke trustynge to our owne merytes and workes that we loued God fyrst and so deserued kyndnes at hys hādes For yf ye thynke so saynt Ihon reproueth you sayenge We loue God bycause he fyrst loued vs. Now yf a man sayeth he loueth God and hateth his brother he is a lyer For he that loueth not hys brother whome he seeth how can he loue God whom he hath not sene And thys cōmaundemēt sayeth saint Ihō we haue of God that he that loueth God must also loue hys brother But I praye you howe do we loue our brother and se so many lye in euery corner wythout comforte Yea we se Christ an hōgred Math. xxvi and we gyue hym no meate We se hym thyrstye and we gyue hym no drynke We se hym harbroughles and we take hym not in naked we cloth hym not syck and we vysite him not in prison and we come not to hym For in asmuch as we do it not to one of these our poore brethren Christ count it vndone to hym Wherfore yf we vnfaynedlye loue God let vs declare our loue wyth worthy frutes let vs loue oure brethren as we be here wylled to do Then shall we wyth confidence and full hope loke for the daye of iudgement wythout feare at whych tyme the heuenly kynge shall saye vnto vs. Come ye blessed of my father inherite the kyngdome prepared for you from the begynnynge of the worlde To thys heauenly kynge the sonne of man oure Lorde and Sauiour be gyuen al glorye for euer and euer Amen The Gospell on the fyrst sondaye after Trinitie The .xvi. chapter of Luke Th argument ☞ Of the ryche man and of poore Lazarus IEsus put forth a parable vnto hys disciples sayenge There was a certayne rych man whyche was clothed in purple and fyne whyte and fared deliciously euery daye And there was a certayne begger named Lazarus which laye at his gates ful of sores desyrynge to be refreshed wyth the cromes which fell from the rych mans borde and no man gaue vnto hym The dogges came also and lycked hys sores And it fortuned that the begger dyed and was caried by the angels into Abrahams bosome The rich man also dyed and was buried And beyng in hel in tormētes he lyft vp hys eyes and sawe Abraham a farre of and Lazarus in hys bosome and he cryed and sayd father Abraham haue mercy on me and sende Lazarus that he may dyppe the typpe of hys fynger in water and coole my tonge for I am tormented in thys flame But Abraham sayd Sonne remember that thou in thy lyfe tyme receyuest thy pleasure and cōtrary wyse Lazarus receyued payne But nowe is he cōforted and thou arte punyshed Beyonde all this betwene vs and you there is a greate space set so that they whych wolde go from hence to you can not neyther maye come from thence to vs. Then he sayd I praye the therfore father sende hym to my fathers house For I haue fyue brethrē for to warne them lest they also come into this place of tormēt Abraham sayd vnto hym they haue Moses and the prophetes let them heare them And he sayd naye father Abraham but yf one come vnto them from the deade they wyll repente He sayd vnto hym Yf they heare not Moses and the Prophetes neyther wyll they beleue thoughe one rose frome death agayne GOod people thys Gospel as it is ryght comfortable to the poore godly persons so it is ryght fearfull to the vngodly rych persons The sely pore godly person is muche vexed wyth troubles and diseases in thys lyfe he lyeth otherwhyles beggynge at ryche mens gates ful of sores desyrynge to be refreshed wyth the cromes whych fal frō theyr tables The vngodly person lyueth all at pleasure and florysheth But se the ende of these two in theyr death The poore Lazarus is forthwyth caryed by angels into Abrahams bosome The rych man is buryed in hell What is thys to be borne vp of angels and to be layd in Abrahās bosome Surely it is nothynge els but to dye in the fayth of Abraham whose soules must nedes be in the handes of God What is it to be buryed and to lye in hell in tormentes To dye wyth an euell conscience These thynges do chaūce in death ☞ what tyme we passe out of thys worlde Albeit ye shall yet vnderstande that it was not pouertie that saued Lazarus nor the ryches that damned the rych man but it is the fayth that saueth which worketh pacience and hope and agayne it is the lacke of fayth and despisynge of the neyghboure that dāneth As longe as the rych man lyued he was so choked wyth worldlye pleasures that he coulde not se what was what but whan he was in hell and in tormentes than he lyfted vp hys eyes then he sawe Abraham afarre of and Lazarus in hys bosome Surely my frendes in death fyrst we espye our vngodlynes and damnacion Thā we se the felicitie ioye of the godly persons esa lxvj Math. xxv Thys is that worme that dyeth not whych the prophete Esaye speaketh of Thā fyrst the vnwyse virgines se that the wyse haue oyle Then it commeth to our mynde to whome we haue done good and to whome we haue done euel Then doth the lawe shewe it selfe where as the gospell is taken awaye then fyrst but to late and in vayne we seke fauoure Prou. i. Then thou rych mā thou canst speake fayre and saye Father Abraham haue mercy on me But herken o thou vngodly rych man what father Abraham shall answere the agayne Sonne remember that thou in thy lyfe tyme receyuedst thy pleasure and contrary wyse thys poore Lazarus receyued payne Lo the sentence of the sharpe iudgement of God For as saynt Iames sayeth Iaco. ii Iudgemente wythout mercy shal be to them whych haue shewed no mercy Also the wyse man sayeth in hys prouerbes He that stoppeth hys eare at the cryenge of the poore shall also crye and not be herde Furthermore the prophete sayeth Ps xxxij For thys shall euery godly person make hys prayer vnto the in due season but in the greate water floudes they shall not come nyghe hym So good people ye se by thys parable that after thys lyfe we shall come shorte to make intercession eyther for our selues or for others For the soule of thys rych gluttō here espyenge he could nothing preuayle for hymselfe began to intreate for hys fyue brethren and desyred that Lazarus might be sent to hys fathers house for to warne them leste they also come into that place of tourmēt But what was answered vnto hym agayne They haue Moses and the prophetes let them heare them as who shulde saye they haue gods worde amonges them whyche teacheth them how to eschue euerlastynge punyshmentes and how to be saued yf they wol not regard it there is no recouery
and also the religion of christen persones ye be ashamed of And why be ye ashamed Truly bycause ye perceyue that the ende of suche loose and vnruly lyuyng is death and what death death euerlastynge eternal dampnacion in the fyre of hel where is continuall wepynge and gnasshynge of teeth But now good people seynge ye be infraūchysed and delyuered from the bondage and consequētly from the condemnation of synne and are become the seruauntes of God ye haue your frute into sanctification that is to saye thys frute thys cōmoditie thys auauntage ye haue therby that ye be now sanctifyed and made holy and iuste persons in goddes syght and your ende shal be euerlastynge lyfe For truely so longe as ye were seruauntes to synne ye coulde loke for none other rewarde for none other stypende or wages then death Death I saye is the vndoubted stypende of synne and of beastly lyuyng But contrary wyse Deth is the wages of synne yf ye woll be folowers of ryghtuousnes and force your selues to serue God vtterly renouncynge the stynkynge seruyce of synne ye shall surely haue a farre contrarye rewarde that is to wyt euerlastynge lyfe Aug. in Enchiri capi cvi which as wryteth saint Austine is a certayne rewarde of good workes albeit the Apostle calleth it not so here but he calleth it the grace or gyfte of God Therfore herken what saynt Austine sayeth further The wordes of S Austine A stypende or wages due for the worke of a souldioure is payde and not gyuen therfore the apostle sayeth the stypende of synne is death to shewe that death is not vndeseruedlye put but due to synne But grace yf it be not frely is no grace Ye muste therfore vnderstande that euen the selfe good merytes of man be the rewardes of God vnto whych whan eternall lyfe is yelded what is rēdred but grace for grace These be saynt Austines wordes Wherfore good people let vs not thynke that we be fre from good workes by the bloud of Christ but rather cleane contrary that we be nowe bounde to good workes accordyng to saynt Pauls doctrine here whych affirmeth that yf we serue synne we shal be sure to haue the wages of synne euen euerlasting death But yf we lyue vertuously and iustly serue God we shal be sure to haue euerlastyng lyfe not as a rewarde of dutye but as a gyfte and grace of god through Iesus Christ our Lorde To whome be all glorye Amen The gospell on the .vij. sondaye after Trinitie The .viij. chapter of Marke Th argument ☞ The myracle of the .vij. loues Whan there was a verye greate companye and had nothynge to eate Iesus called hys disciples to hym and sayde vnto them I haue cōpassion on the people because they haue nowe bene wyth me thre dayes and haue nothynge to eat and yf I sende them awaye fastyng to theyr owne houses they shall faynt by the waye For dyuerse of them came from farre And hys disciples answered hym where shulde a man haue breade here in the wyldernesse to satisfye these And he asked them how many looues haue ye They sayd seuen And he commaunded the people to syt downe on the grounde And he toke the seuen looues and whan he had gyuen thankes he brake and gaue to his disciples to set before them And they dyd set them before the people And they had a few smal fyshes And whan he had blessed he cōmaūded them also to be set before them And they dyd eate and were suffysed And they toke vp of the brokē meate that was lefte seuen baskettes full And they that dyd eate were aboute foure thousande And he sente them awaye IN thys gospel good christen people ye shal note that they whyche fyrst and formest do seke for the kyngdome of god and the ryghtuousnes of the same can in no wyse peryshe and dye for honger but that the grace of God doth preuente them in al thynges as we se in thys hystorye howe tenderly and buselye our Sauiour Christ prouideth for the peoples bodely sustenaūce euen before they aske it sayng I haue compassion ouer the people forasmuch as they haue bene now wyth me thre dayes and haue nothyng to eate Thys then is Christes order of fedynge fyrste to repast the soule wyth hys worde and then to releue the bodye Horatius in epist But the worldly care is contrarye accordynge to a Poetes sayenge O ciues ciues quaerēda pecunia primum est virtus post nummos That is to saye O citizens citizens fyrst seke for money and after money for vertue But Christ sayth Fyrst seke for the kyngdome of God and al these thynges shal be cast vnto you An exēple of infidelitie Secondly here is described vnto vs an exemple of infidelitie in thapostles and vnder them in all suche as woll do as they dyd here whyche leauynge gods worde forgettynge all the myracles whych Christ had done before by whyche they ought well to haue gathered that Christ myght haue fedde thys multytude wythout any vytayll at all be deceyued by the iudgement of reason whyche onely loketh vpon the thynge present and thynketh thynges only to folow of sure occasiōs only Surely whyle reason iudgeth thus it iudgeth wel before the worlde in ciuile thynges But before Christ and in his presence to cal reason into iudgement thervpon to despayre of Christes power is certaynly a point of infidelitie namely syth before God there is nothyng impossible Mat. xix And here furthermore we haue an exemple in Christe of great gentlenes and pacience The tyme of gods helpe whych reiecteth not the vnfaythfull disciples Thyrdly here is prescribed vnto vs the tyme whan Christ is wont moost of all to helpe whyche is euen then when no occasion is present but whan reason vtterly despayreth of her argumentes or coniectures So Christe in thys historye suffreth hys Apostles a lytle whyle to delude themselues wyth the argumētes of theyr owne reason that he might bringe them to the vttter denyall of themselues also that they myght learne to flee to the almyghtynes of god wherby he is able to helpe euen there where no occasion of helpynge is offered ☜ We be neuertheles here taught and admonished not to despise suche occasions of temporal lyuynge as be offered vnto vs. For Christ of hys omnipotency myght haue made bread of stones or myght haue caused foode to haue rayned downe frō heauen or yf he had wolde he myght haue fedde the people onely wyth the vertue of hys worde But Christ doth none of all these but taketh the breade and the fewe fyshes whyche by occasion was ministred vnto hym and by hys blessynge of breade maketh breade and of fyshe fyshe Fynally we be here instructed and taught that bodely foode and sustenaunce wyth all other necessaries of our lyfe commeth vnto vs by the only prouidence and blessynge of God yea euen then whan we thynke lest of it Wherfore good people accordynge to the lesson
and Lord by charitie was made minister seruaunt vnto all God gyue vs then grace good people to accōplyshe in al thynges his wyl To whom be gyuen al prayse glory and thankes for euer and euer Amen The Gospel on the .xx. sonday after Trinitie The .xxij. Chapter of Matthewe Th argument ☞ The kyngdome of heuen is resembled to the wedding of a kinges sonne c. IEsus saide vnto his disciples The kyngdome of heuen is lyke vnto a man that was a kyng which made a mariage for his sōne and sent forth his seruauntes to cal them that were byd to the weddyng and they wolde not come Agayne he sente forthe other seruauntes sayeng Tell them which are bydden beholde I haue prepared my dyner myne oxē and my fatlynges are kylled althynges are ready come vnto the mariage But they made lyght of it and went theyr wayes one to his ferme place another to his marchandise and the remnaunt toke his seruauntes and intreted them shamefully and slew them But when the king hard therof he was wroth and sent forth his mē of warre and destroied those murtherers and brēt vp their citie Then sayd he to his seruauntes the mariage in dede is prepared But they which were bydden were not worthy Go ye therfore out into the hye wayes and as many as ye find byd them to the mariage And the seruauntes went out into the hye waies and gathered together all as many as they coulde fynde both good and bad and the weddyng was furnyshed with gestes Then the kynge came in to se the gestes and whan he spied there a man which had not on a wedding garmente he sayde vnto him frend howe cameste thou in hyther not hauynge a wedding garmente And he was euen spechlesse Then sayd the kynge to the ministers take bind him hād fote cast him into vtter darkenes there shall be wepynge and gnashing of teth For many be called but fewe are chosen THe mooste soueraygne goodnesse of god good christen people hathe bene so greate and large towardes vs sely poore synners that when we all worshiped ydoles seruing the deuell of hell and for our rewarde and stipende descendinge with him vnto eternall deathe and perdition it yet hathe pleased him of his clemencye for to haue pitie and mercy on vs. And thervpon he vouchesaued to sende none other but euen his own sonne into this worlde for to take our fleshe vpon him and to be made man for to be the spouse as saynte Gregorie saythe of our nature then beyng so vyle and vnhappye S. Gregorye This hathe bene for to take vpon him all our synnes and myseryes and for to gyue and distribute vnto vs all hys graces and richesses And this as holy doctours expounde is the weddinges wherof oure gospel speaketh whyche be truly weddinges of the whyche the bodely and worldly weddinges is but a figure ☞ For as we saye who weddethe the woman weddethe the debtes and is boūde for to paye them in like maner our most mercyfull Sauiour Iesu Christe in weddinge oure soules is becommyn debtour and payer of al our synnes and debtes And also al the goodes of the husbonde be commyn vnto the wyfe therfore he hathe made vs possessours heritours with hym of all hys goodes and his realme in whyche shal be truly solemnised the weddinges ther shal be made the greate euerlastinge banket whych he shall make vnto al them that shal haue bene in thys world perseuerantly conioyned and vnied vnto hym by faith Vnto the whych weddinges the Iues were called inuited whyche haue dispised them and wolde not comme thyther but haue vilanously slayne the prophetes and also Iesu Christe himselfe and some of hys apostles and dysciples that did call them vnto the euerlastinge feaste And therfore god hath sente hys men of warre that is to saye as sainct Hierom and other expositours do expounde thys place the romaines Vaspasian and Titus the whyche haue put the Iewes to death that were such murderers homicides and haue put their citie in ruyne and destruction And when the Iewes shewed them selues thus vnworthy of the grace of god whych was thus frely offred and presented vnto them the apostles disciples by the commaundemente of god wente to preache vnto the Gentilles whych as then were idolaters and out of the wayes of god and did assemble a church the whych is called catholike a church of fayth and of christendome And by the visitation that thys kynge maketh for to se them that be sette is figurid vnto vs the examinatiō whych God shall make of all them that be in his churche which shall do rigorous iustice vpon al them that shall be foūd wythoute the weddynge garmente that is to wytte wythout fayth workinge by charitie or as S Gregorie expouneth wythout charitie What the doctours call the weddīg garmēte Gregorye Hierom Chrysostome He therfore sayeth this holy doctour entreth to the mariages or weddynges wythout the weddynge garmente which in the church hath faith but hath not charitie Or after the mynde of saynt Hierome the weddyng garment be our Lordes commaundementes and the workes whych a man is bound to do by the lawe and gospel and whych make the garment of a newe man which garmente at the daye of iudgemente he that shal be founde vnder a christen mans name not to haue is forthwyth taken awey And the kynge sayeth vnto him Frend how comest thou hither or what makeste thou here not hauing the weddyng wede He calleth him frend forasmoch as he was bydde to the mariages as he had bene a frende by fayth But he reproueth hym of foly bycause wyth his fylthy garmente he hath defiled the clēnes of the mariage For those that oure Lorde God almyghty the father of heuen doth call vnto this most noble and blessed wedding he woll haue them come not wyth fete sayeth Chrisostome but wyth fayth maners This weddynge garmēt then they the lacke I meane they that haue not the liuely faith which by charitie worketh the wyl plesure and cōmaūdemētes of oure Lord albeit in outward apparaunce they haue done many goodly workes also myracles yet for all that they shal be gyuen vnto the mynisters and hangmen of hell for to be sent vnto the tormentes eternall hauinge their fete and handes bounde that is to saye that they shall neuer desire nor do any thynge that shal be pleasaūt vnto God And for the ende and conclusion of our gospel bycause as saynt Hierom sayth not the begynnyng but the ende is to be sought S. Hierō therfore oure sauyoure Iesu Christ saith that many be called For assuredly all they that haue herde the apostles and disciples whose wordes haue bene herde ouer all the earthe be called but yet fewe be chosen and elected The whyche sentence oughte to be a wonderfull cause of humilite before god and specially a cause for vs to despise all the thynges that be in thys