Sermo die lune in ebdomada Pasche Ipse IhuÌ„s apropinquans ibat cuÌ„ illis Thyse Wordes ben conteyned in the xxiiij chapytre of Luke â–ª and rad in the holy gospel of this day To say in englyssh tonge The same IhuÌ„s nyghynge walkyd with mankynde This Ioyous trouth conteyneth in itselfe two partyes In whoo 's declaracyon wyth our lordys mercy your suffrauÌ„ce shall stonde the soÌ„me of this poore collacoÌ„n The fyrste is this that the same IhuÌ„s nyghed to mankynde The second is that the same IhuÌ„s hath wallryd with mankynde Of whyche two pryncyples foloweth as a conclusyon the entent oâ— his nyghyng and walkynge That the same IhuÌ„s hath broughte mankynd to the euerlastynge reste of heuen For sure it is yâ— this same Ihâ—â— of whyche I purpâ—â— to treate neuer put man to labour but to the entent that he sholde after his labour haue full reste ye for thorte labour haue eternall reste as after shall appere Yet or I descende to the declaracoÌ„n of thise two partyes for as moche as I saye that the same IhuÌ„s nyghynge walkyd with mankynd I shall shewe you of whiche IhuÌ„s I meane whyche it was that nyghed to man that walkyd wyth man that fynally broughte man to euerlastynge reste in heuen Where ye shall vnderstonde that of dyuers we rede in holy scrypture whiche were namyd IhuÌ„s of thre in especyall al men of noble memory of grete praysyng And but figures seruauntes of the same IhuÌ„s of whom wyth his mercy I purpoos pryncypally to trete The first was IhuÌ„s filiê° Naue The seconde was IhuÌ„s filiê° Iosedecâ— And the thyrde was IhuÌ„s filiê° the sone of Sirach All thyse thre and eche of this was for his tyme yâ— fygure of the fourthe IhuÌ„s callyd IhuÌ„s filius dei Iesus the sone of god The same Ihesus whyche nyghynge walkyd wyth mankynde ¶ To whose declaracoÌ„n ye shall vnderstonde that IhuÌ„s by interpretacoÌ„n is to saye saluator a sauyour or helper Now soth it is that eche of thyse thre rehercyd was in his tyme an helper or sauer of the people And yet but in fygure of IhuÌ„s Cryste Wherof folowyth that they were not the same IhuÌ„s of whom I purpoos talke For he bothe was is saluator muÌ„di the sauyour of the worlde ¶ How eche of thyse thre IhuÌ„s rehercyd dyde helpe saue yâ— people in his tyme I shall shewe you The fyrst IhuÌ„s the sone of Naue sauyd the people ê‘ potenciaÌ„ The seconde ê‘ obedienciaÌ„ And the thyrd ê‘ sapienciaÌ„ The fyrste saued the people by myght power The seconde by peâ—fyte obedyence The thyrde by his grete wysdom ¶ The fyrste of them callyd IhuÌ„s Naue at hebreees namyd Iosue Benun after saynt Ierom iâ— his prologe cuÌ„ Iosue the fyrste ruler of yâ— chyldren of Israel after the deth of Moyses the seruaunt of god as it appereth in the fyrste chapytre of Iusue was conuenyently namyd IhuÌ„s For by the grete myghte power geuen vnto hym of very IhuÌ„s he notably sauyd the people of god as in the story of Iosue playnly doth appere acordynge vnto yâ— promyse of god made vnto him in the fyrste chapytre of the same boke as foloweth My seruaunt Moyses sayd god vnto Iosue is deed from this world departid Arise thou passe ouer the water of Iordan thou all my people wyth the. in to the londe of repromyssion whiche I shal geue to yâ— chyldâ—n of Israel what so euer grounde ye shal set on your fete I shal geue it to you as I promysid to Moyses my seruaunt It folowyth soone after Noo man shall mow resyst thy power in all thy lyfe be thou herof comfortid take strengthe vnto the. ¶ Now how this myghty prynce executyd the hyghe coÌ„maundement of god in helpynge the people sauyng yâ— same by the grete power geuen vnto hym of god yâ— sayd story of Iosue playnly doth declare ¶ Shortly rehercyd eccliastic the .xlvi. chapitâ—e IhuÌ„s naue sayth he successour vnto Moyses strong in were bataylle was a man of grete name but of grettest name was he in helpynge of the people of god to distroye his enmyes where by he myght atteyne to the people of god promysid whiche glory and renoÌ„mee of name he obsteyned in lyftyng his hondes scute in shetynge of sharpe fyâ—y arowes ayenst yâ— cyte of hay câ— This myghty prynce dilygently executynge the hyghe coÌ„maundement of IhuÌ„ cryst of whom to whom he was bothe fygure seruaunt through the grete myghte power to hym gracyously geuen so lad so guyded so sauyd yâ— people to his rule coÌ„myttid that he brought them in yâ— lond to Abraham Ysaac Iacob repromysid thef vaynquisshyd distroyed the enmyes of god dyuydid the londe among goddis seruauntes fynally sette them in reste peasyble possession of the same As bryefly declareth saynt Ierom in his epistle ad paâ—linuÌ„ ¶ IhuÌ„s sayth he yâ— sone of Naue beryng the fygure of IhuÌ„ Crist. as well in name as in dedes passid the water of Ioâ—dan distroyed the reames of Crystis enmyes diuyded the londe to goddis seruauntes And by euery cytee towne village by hylles fluddes ryuers dyscryued in fygure the spirytuall regaly of Crystis heuenly chirche Ierusalem ¶ Thenne apperyth yâ— this noble prynce IhuÌ„s Naue was in his tyme a man of laudable memory now callyd in all the worlde one of yâ— .ix. worthyes for dyuers causes For by his grete myghte and power he sauyd the people to him coÌ„mytted from enmyes from peryll He distoryed the aduersaryes of Cryste and sette his people in reste peas Ye but amonge all his praysynges his memory is specyally laudable For what coÌ„maundid him to do that gladly fulfylled he wythoute grutche oâ—â— ieluctacoÌ„n leuynge example vnto all pryncis rulers of the people vnder god to doo the same Our lorde coÌ„maundyd hym as in the fyrste chapytre of Iosue doth appere this wyse ¶ Be thou sayth god vnto this valyaunt knyghte stronge hertely com forâ—id se the thou obserue kepe al my lawes coÌ„maundyd vnto the by my seruaunt Moyses Declyne thou neuer fro them ne in to yâ— ryght honde ne yet in to the lyfte honde that is to saye ne in prosperyte ne yet in aduersyte so yâ— vnderstondynge of my lawes be thy leder Lete in no wyse the boke of my lawe departe from thy mouth â—ut sette therin thy meditacoÌ„n bothe nyghte day so yâ— thou may truly obserue al thynges there wythin wryten commauÌ„dyd This coÌ„maundement of god he gladly fulfylled as it appereth in the .xi. chapytre of the same boke in this worde As our lorde commaunded vnto Moyses so Moyses coÌ„maunded vnto Iosue And he gladly accomplysshed all goddis preceptes There escapyd hym not one worde of goddis preceptes but to the extremytee he fulfyllyd them all Loke this well beholde ye Iuges of this worlde lerne the lawes of god and se ye theim obseruyd keptâ—leest
that this be true it sholde seme That many one are separate and departyd from god in this mortall worlde And sholde seme that there ben many synners For moche Inconstaunce is there in mennys condycyons and maners and moche chaunge in theyr clothynge The one folâ—wyth of the other comynly For where as mennes myndes ben inconstaunt to god or man to yâ— prynce or the comyn wee le there is neuer certente ne fastenesse Take this as ye lyst but sure it is yâ— synne departyng from god is euer full of vnstablinesse Thenne where so euer is moche vnstablynesse sygne it is yâ— men ben fled from god woll not nyghe vnto hym as he doth to them so they yelde vnkyndenesse for kyndnesse ¶ I sayd ouer this that god nyghed vnto man geuyng hym a lawâ—â—â—ryten bi Moyses willynge to be knowen for his god for his lorde â— for his maker sayenge vnto man Thou shalt geue adoracoÌ„n vnto thy lorde god and wyth this seruyce serue hym oonly Ye shall not make vnto you goddis of god ne of syluer For I am onÌ„ly god the. xix chapytre of Exodê° Â¶ Came Ieroboham the sone of Nabath sayd playnly that god was strange vnto him in this coÌ„maundement and was not so famylyare wyth man ne so nyghe vnto hym as he sholde be And fyndynge a newe fals way made two calfes of golde the. xij chapytre of the thyrde boke of kynges And sayd vnto the children of Israel Ascende ye no more in to Ierâ—m yâ— glose there to do worshyp vnto god For in Ierlm was the temple of Salomon in whiche almyghty god was solempnely honoured Thenne folowyth in the same place the wordes of Ieroboham vnto the people â–ª Beholde Israel thyse ben thy goddys whyche delyuerde the from the seruytude of Egypte â— By this meane he broughte the poore foles to ydolatry And where as they sholde haue geuen vnto god cultuÌ„ late honour oonly due vnto god they chaungid sayth Dauid the prophete the glory of god in to the symylitude of a calfe etynge haye ¶ This was not the fyrste vnkyndnes way warnes of ydolatry that I rede in scrypture by whyche god nyghynge to man was vnkyndely caste from hym For I fynde that bothe Abraham Thaâ—e Moyses Aaron wyth many other holy faders were wyth this wretchydnesse of ydolatry greuously trowblyd But of Ieroboham I brynge this in especyall For he mayntenyd bare out the mater sayd playnly That thyse were the grete Ioddys that had doon to them all theyr grete benefytes that brought them out of seruitute put them in to liberte And in remembraunce herof he settâ— one of thyse ydolles in Bethel a nother in Dan. whyche after Rabi Salomon ben two hylles distyncte The one in the south party the other in the northe party where the. x. tribus dwellyd that from yâ— mydyll partyes of the same the people myghte att theyr pleysure vysyte that or yâ— ydoll ¶ Thys was tuyn a meane to drawe mobile wlgus the Inconstaunt people to be vnkynde to god their maker lene vnto the deuyll theyr distroyer And to brynge his purpoos abowte somwhat more dyde he as folowith in the letterâ—â—mÌ„ fecit sacerdotes de extremis ppâ—i qui ' non erat de filijâ— leui He made sayth the glose preestes of euery trybe indifferently For so it was The tribe of Leui wold not consente to his ydolatry wherfore he sayd vnto the people That it neded not take preestis oonly of the tribe of Leui But it was suffycyent That who so euer cowde offre a solempne sacrifyce as Aaron dide in his coÌ„secracoÌ„n that suche one myghte be preest wel ynough she forsyd not what prest he toke to make his sacrifyce were he good were he bad of whatso euer kynne or condicoÌ„n he was cuÌ„nynge or no cuÌ„nynge al was one wyth him And in sygne of this I sayd he toke sacerdotes de extremis ppli I trowe yâ— besâ—e englysshe here to He toke his preestes of yâ— worste of the people ¶ God coÌ„maundyd there sholde be no preest in his lawe ne mynystre his sacrifyce but he were of the tribe of Leui. The. vâ—ij chapytre of Numeri leui by InterpretacoÌ„n is asmoche to saye as AssuÌ„ptus electe or chosen of god So there shold no man presume to take the dygnyte of preesthode but he were callyd chosen of god Thapostle this commaundeth the. v. chapytre to the Hebrees Noo man sayth he presume to take on hym the honour of preesthode but he yâ— is callyd of god as was Aaton ¶ That and this were true in the olde lawe where was offrid oonly blood of bestes That ther sholde noo man take on hym the offyce of preesthode but he were chosin and callyd by god as was Aaron and the Leuites How moche more in oure newe lawe where is dayly offâ—yd vnto god for synners the very flesshe and blode of our sauyour Criste Ihesu sholde noo man presume the offyce of preesthode but he were elected and chosen by god to that ryght excellent offyce and dygnyte For as the sacryfyce of yâ— newe lawe Incomperably excedyth all the sacryfyce of the olde lawe Soo sholde the mynystre in holynesse excede the mynystre of the olde lawe ¶ I sayd that Ieroboham in takynge preestys de extremis populi of the worste of the people contrari to the coÌ„maundement of god broughte by theyr meanes the people to declyne and torne from god whyche ryght often had nyghed vnto them by his manyfolde graces and benefytes as playnly declarâ—th Moyses in exodo and so forwarde And not oonly by thyse euyll preestys were the people tornyd from almyghty god But ouer this tornyd were they to fals goddys geuynge vnto them actum latrie 〈◊〉 â—ur whiche oonly belongyth vnto god contraâ—â— dyrectly to the grete commaundement of god as it is aboue manyfestid in many places of the olde lawe playnly doth apere ¶ That in somoche and thyse euyl preestys not chosen electe thenne of god but by byenge and sellynge and dyuers many 〈…〉 meanes causid in this manere wyse the 〈◊〉 erre from almyÈty god theyr maker by ydolaâ—â—â— Moche more I thynke that our euyll prestys in the newe lawe not chose ne assuÌ„pte of god yf ony suche be brynge the people in to scisme heresy as well bi theyr ignoraunce as by theyr euyll condycoÌ„ns I truste theâ— ben not many-suche of some I fere me Criste had but .xij. apostles yet one of theirn was the chylde of perdicoÌ„â— And therfore no woÌ„der is it though in suche a multytude as we ben there ben some chyldren of the deuyll of perdicoÌ„â— God amende all I woll accuse no man ¶ I sayd ouer this yâ— oure IhuÌ„s Cryste ayenst the tyme of his holy IncarnacoÌ„n nyghed vnto mankynde gretly leuynge wyth hym a notable token of the same whyche was the lyghte spyryte of prophecy wherby holy faders knewe the suretee of Crustis comyng
necligence Both his sones were slayne in a day bi the Philistees And tharche of god yâ— true fygure of his holy chyrche was taken in to yâ— hondes power of synners thenmyes of god The .iiij. chapytre of the fyrste boke of kynges ¶ A comyn prouerbe it is a wyse yâ— better is a chylde vnborn than vntaught Teche ye therfor your chyldren to walke wyth IhuÌ„ Cryste by true obedyence to god â–ª to their frendes ye to their prynce other hedes This ben they bouÌ„de vnder yâ— payne of euerlastynge dampnacoÌ„n as is aboue shewed For there is no power but of god ¶ The cause whi comynly men â—â—bell ayenst theyr heedys souereynes is pryde highe mynde Now our sauyour taught mekenesse Lerne ye of me sayth he to al his folowers yâ— I am meke humble of spyryte the .xi. chapytre of Mathu Mekenes ledyth to obedyence obedyence to pacyence Then where lackyth mekenes lackyth both obedience pacience Then foloweth rebelly on wher men be vnable to rebell â–ª oft they distroy theÌ„selfe for malyce as of Cato Vticense declareth saynt Austyn yâ— .xxiij. chapytre of yâ— fyrst boke of yâ— cyte of god whyche thrugh his pryde was so impacyent inobedient yâ— he wold rather distroy hyÌ„self than to lyue vnder the dominion of Iulius Cesar. This dyde he distroyed hyÌ„self here was th ende of his pride For sure it is of Crystis sayeng That who exalte hymself shall be mekyd the .xiiij. chapyâ—re of Luke ¶ Seconde is sayde in this party that our sauyour IhuÌ„s was obedyent accomplysshyd fulfylled the lawe and preceptes of the same whyche oughte no duety to the lawe And that I shall shewe by this reason The lawe was made for to punysshe trangressours the thyrde chapytre to the Galathees Now our sauyour Cryste dyde neuer synne ne yet gyle was ony tyme fouÌ„de in his mouthe the seconde chapytre of the fyrste epystle of saynt Peter Thenne folowyth that he was no thyÌ„ge bounde to the lawe And yet of his perfyte me kenesse for our meryte ensample fulfylled he the lawe as detter to the same bothe in his circumcision in his oblacoÌ„n at the temple in obseruynge â—he Pasche daye in Ierlm whanÌ„e he was of the aege of .xij. yeres alle conteyned in the seconde chapytre of Luke Of whyche holy and deuowte obedyence of IhuÌ„ Cryste sayth the blessyd bysshop Cirillus the discyple of saynt Ierom this wyse ¶ O highâ— profundite of the grete wysdom scyence of god Cryste in our kynde was circumscided whyche by the auctorite of his godheed dayly circumcideth the synnes in mennes hertes He offrid ooutes to god whiche in euery oblacoÌ„n made vnto god is honouâ—yd egally wyth his fader The lorde of Pasche daye mekely as a seruaunt obseruyth the pasche Tronthe obserueth the fygures of the lawe The maker of theâ— lawe as god kepyth yâ— same as man And ouer this in obseruynge and kepynge of the lawe What dylygence and what obedyence oure sauyour Cryste IhuÌ„ dyde apperyth in the v. chapytre of Mathu Where he sayd vnto al his folowers ¶ Thynke ye not that I am come in to this worlde to dyssolue or breke the lawe or the prophetes I came not to breke them but rather to complysshe them Wherupon sayth saynt Iohn Criâ—ostom in his Omely Cryste fulfyllyd the prophetes in accomplysshynge alle the tronthes wryten of hym by them He fulfylled the lawes two wayes Fyrste noo thynge trangressyng or brekynge commaunded in the lawe seconde in iustifyenge synners by fayth and charyte that the lawe by the letter myghte neuer doo And soo prescice was he in his obedience and obseruaunce of the lawe that he sayde forth wythin the same chapytre That the leest Iote or leest precepte of the lawe sholde not passe hym vnobseruyd kepte signyfyeng That he wolde kepe the lawe to euery poynt and vttermoost precept commaunded in the same ¶ I saye commaunded in the lawe Not in the Talmodyke tradicoÌ„ns of the Iewes whyche were besydes And out of the lawe Many in nombre And grete of charge To whoo 's obseruaunce the Iewes toke gretter kepe Ye gaue gretter obedyence thanÌ„e to the lawe As to ete theyr meete wyth wasshen clene hondes The discyples of Cryste toke no hede to this cerimony The Iewes therfore blamyd Cryste And sayd to hym ¶ Why breke thy dyscyples the tradicions of our olde faders They wasshe not theyr hondes whanÌ„e they ete brede Cryste preterrynge obedience of the lawe to theyr tradicions Answeryd Why breke ye ypocrytes the commanndementes of god For ony of your tradicions As who sayth Ye sholde not soo doo But compare to gadre the lawe of god And the tradicions of man ye sholde awaye be obedyent vnto the lawe of god For ony tradicion of man I fere me we ben in the Iewes caas We take more dylygence and ben more obedyent to mannys tradicion thanne to the lawe of god Stomblynge atte a strawe And lepynge ouer a blocke Oure sauyour sayde That we oughte of duety obserue and kepe the lawe And not to leue the other vnkepte ¶ Lete therfore euery man doo his duety and folowe Cryste in the waye of his coÌ„maundementes That he may truely synge say wyth Dauid the prophete good lorde I haue renne the waye of thy coÌ„maundementes He went before he gaue vs ensaÌ„ple he callyd vs wyth him in obedyence to yâ— lawe to whyche he was not bouÌ„de but for his mekenes and our example as it is open in the .xiij. chapytre of Iohn where of his grete mekenes he wasshyd yâ— fete of his discyples sayenge vnto them ¶ I hauelgeuen to you ensample As I haue doon so do ye For there is noo seruaunt gretter â—e better than his lord and mayster Signyfyeng that al Cristys true seruauntes sholde walke wyth hym by meke obedience in obseruyng keping the lawes of god ¶ Thyrde I say this party yâ— our IhuÌ„ Cryste our lauyour was obedient to passyons deth To passyons as to hungre thryste colde werynesse to persecucoÌ„ns aduersyte to blasphemye detraccyon to thornes scourges naylles to aysell galle fynally to deth And to what deth trowe ye playn to thenÌ„ the moost shamfull deth in the worlde to the deth of the crosse the seconde chapitre to the Pphilipen◠¶ Our sauyour Cryst sayth there the apostle mekyd hymself made obedyent vnto deth ye vnto the dethe of the crosse Why walkyd Cryste trow ye thys streyte path of obedyence whyche ledeth to deth for hymself naye he nedyd not syth he neuer was the detter of deth For as I sayd aboue he neuer dyde syÌ„ne ne gyle or dilceyte was ony tyme fouÌ„de in his mouth Then was it al for our sake whyche were synnersâ— of duty the dettours of deth As she with saynt Peter in the seconde chapytre of his fyrst epistle Cryst he sayth suffryd for our synnes leuyng you vs al example to folowe his holy steppes Then haue we here declaryd of our IhuÌ„s Cryst yâ— the same whiche nighed to man hyÌ„ sauyng by his grete power shewed in the actes of creacoÌ„n IncarnacoÌ„n mynystracoÌ„n whose fygure was IhuÌ„s Naue The same IhuÌ„s hath walkyd with man in our kynde hym sauyng by perfyte obedience to his frendes other astates to yâ— lawes coÌ„maundementes to passyons deth of yâ— crosse Whose fygure was IhuÌ„s Iosedech ¶ Of whyche two pryncypall partyes doth folowe a corelari That the same IhuÌ„s whyche nyghed to mankynde whyche walkyd wyth mankynde hath fynally bi his wysdom broughte mankynde to euerlastyng reste in heuen whose fygure was IhuÌ„s filiâ— sirach whyche by his wysdom hath gretly holpen sauyd the people of god But neuer lyke to our IhuÌ„s Cryste For as IhuÌ„s Naue was but a fygure of power strengthe IhuÌ„s Iosedech a fygure of holy obedyence So was IhuÌ„s Sirach but a fygure of the wysdom of Cryste whyche is the eternall substancyall wysdom of god yâ— fader attaynyng strongly from ende to ende delectably allethynges disposyng The .viij. chapytre of sapienâ— To whose power no creature may resiste ¶ Syth all creatures be at his coÌ„maundement to him obedyent yâ— .xiij. chapytre of Hesâ— For whose meke holy obedyence god the fader hath hym exaltid geuen to hym a name aboue all the names in yâ— worlde Syth to the holy name of IhuÌ„s all creatures of duty do bowe obeye bothe of heuen erthe hell The seconde chapitre to the Philipen By whose infinyte wysdom all yâ— worlde is sauyd hyÌ„selfe sayenge in the .xij. chapytre of Iohn Whan I am lyfte vp in the crosse there deyenge for man I shall drawe all the worlde vnto me Wherupon sayth saynt Austin as thouh our sauyour shold say after my deth my resurreccoÌ„n I shall ascende to my fader in heuen drawe my chosen seruauntes vnto me Syth by stedfast fayth of duty the membres must folowe the heed yet I saye he wysli hath disposyd yâ— all his seruauntes membres shold be obedient suffre in this worlde pressure passions as hymselfe dyde ¶ In this worlde sayd he to all his seruauntes ye shall haue pressure persecucoÌ„n the .xvi. chapytre of Iohn And saynt Poule in the thyrde chapitre of the seconde epystle vnto Timothe All those whyche in this worlde woll lyue the meke seruauntes of god must nedes suffre perseâ—ncoÌ„n aduersyte For whyche lytyll labour shorte trowble in this lyf all his true seruauntes shall haue euerlastyng rewarde rest in henen hyÌ„self thys promysed whyche may not erre ne faylle Ye shall sayth our sauyour receyue an hundryd folde more than ye paye or geue wyth all ye shall haue full possessyon of euerlastynge lyfe the .xix. chapytre of Mathu whiche graunt vnto vs. the same our sauy our IhuÌ„s Cryste AMEN ¶ Per reuerenduÌ„ doctoreÌ„ Ric fitz Iames ¶ Enprynted at Westmestre by Wynkyn de Word