power of god in his soule of goddys goodnesse not of or fore ony mannys decerte or merytes Thenne here appereth That by this act of creacoÌ„n god gretly nyghed vnto man bothe generally specyally ¶ Ye and ouer this god dyuerse wayes nyghed vnto man by thys sayde acte of creacion as that god thenne beganne fyrste to be lorde vnto man and man seruaunt vn to god As declareth saynt Iohn Crisostom in a sermon begynnynge ¶ The dygnyte of mannes condycyon is soone knowen dylygently consydred the sublymyte and heyghte of god his maker ◠¶ Ouer this god nyghed vnto mankynde â—per illapsum gracie specialis â–ª bi his inspyred grace to al men generally in geuynge vnto them the lawe of kynde wryten in enery mannys herte and stondinge in thyse pryncyples that is to saye â–ª Do vnto thi neyghbour as thou woldest be doon vnto And doo to noo man that thynge whyche thou woldest not it were doon vnto the ¶ Ye but to some men god gaaf specyall grace as to that Iust and ryghtwysman Abel the fyrste cheyf pryncypal membre of his cytee in erthe and to other faders his electe and chosen predestynate seruauntes whyche alle stode in his specyall grace and acceptable fauoure For they yeldid vnto hym theyr creatour kyndnesse for kyndnesse ¶ Who so lust well and studyously consydre the ordre of holy scrypture vnto the Incarnacion of our sauyour Cryste Ihesu where I shal declare how he nyghed vnto man by the acte of hys Incarnacion shall moost plenteuously fynde how from the fyrste of the creacyon of man oure moost mercyfull lorde IhuÌ„s Cryste our sauyour as the tyme passyd from the fyrste creacyon of the worlde euer more more nyghed vnto mankynde leuyng wyth hym certeyn remembraunce and tokens that his mercyful lorde god had ben with man vysyted man and wyth his manyfolde graces nyghed vnto man For by cause man sholde agayn â–ª nyght vnto hym and yelde vnto hym kyndnesse for kyndnesse ¶ As to Abrahaam he gaaf Circumsicion signaculum fidei A very and perfyghte token of true fayth whyche man sholde beere vnto hrs lorde god The seuententh chapitre of Genes god wonderly and kyndly nyghed vnto man by this mystery For this was a very sacrament takynge awaye orygynall synne As now dooth the sacrament of of Baptysme exceptynge that CircuÌ„msicion dyde not open the gates of heuen For as atte that tyme the pryce was not payed of our sauiour Crist-IhuÌ„s moost precyous blood and dethe ¶ This declareth and shewyth the mayster of the sentence the fyrste dystynccyon of the fourth boke ¶ God also gaue after this by his holy prophete Moyses a lawe wryten to makynde as playnly dooth appere in the Penteteuch In the whyche lawe he nyghed vnto man very gretly For in this he taughte man what he shold leue what he shold take what he sholde refuce what he sholde folow what he sholde fle How man-sholde please god wyth sacrifyces acceptable whanÌ„e he were vnclene or had offended as yâ— bokes of Leuiticê° Numeri doth shewe Ye in this nyghynge of god to man he nygheth 〈◊〉 men specyally as to Moyses to whom our 〈◊〉 spake very famyliarly as frende to frende Whyche after holy doctours exposycoÌ„n was in some hyghe creatur the. xxxiiii chapytre of Exodê° And from this tyme forwarde towarde his holy IncarnacoÌ„n god euer nighed vnto mankynde more more leuynge in dyuerse hys seruauntes specyall tokens that he had be wyth them whyche tokens remayne vnto this day shal vnto yâ— worldes ende As the hyghe lyght of prophecy certen knowlege of thynges to come In especyall the mistery of his IncarnacoÌ„n with sequeles of the same ¶ Here is now declaryd how oure sauyour Cryste IhuÌ„s hath nyghed to mankynde by his almyghty power in the acte of creacion as well of man as of all other creatures soo vnto the tyme of his holy IncarnacoÌ„n how he nyghed to man more more leuyng contynually with man tokens that he had be wyth hym vysyted hym doon aâ—es helpynge to the saluacoÌ„n of man Of whyche well appereâ—h yâ— grete kyndnes of god shewed vnto man ¶ Now in the other syde god was neuer so towardly ne so nyghynge vnto man fro the begynnyng but man hath euer ben as vntowardly to god weywarde from him and that shewe I this God I sayd nyghed to man by the acte of creacoÌ„n syth he lefte in mankynde vestigium as four me or effecte of hys hond werke but allo he left in man his propre ymage symylitude as I shewed aboue by whythe ymage symylitude man myght suffyciently ordre hymself to god yeldyng to hym kyndnesse for kyÌ„d nesse But forth with man was vnkynde alway warde from god and loste his symylitude bi synne Et in ymagiÌ„e ê‘transit homo the. xxxviij psalme Man now passeth thrugh this worlde in the ymage of god but his symylytude hath he loste Vppon whyche wordes yâ— prophete sayth Cassiodor Man passith in this worlde And true it is syth in thys worlde we haue noo dwellynge cyte But where in passyth man surely in the ymage of god And where is that holy symylitude of god to whyche man was create Where ben the vertues where is grace wher ben other holy gyftes whyche lede man to euerlastyng lyf surely the wretchyd man by his synne lost all this whan he fell in to yâ— hondes of theues whiche robbyd man wouÌ„dyd man left hym but halfe a lyue Man was robbyd from his gyftes of grace sore woundyd in his naturall gyftes in somâ—che that fro the fote vnto the heed was in man no helthe And yet that lytyll that was of ony vertue or perfeccion in the ymage it was vnderstondyng memory and wyll remayne soryly and full of affeccoÌ„ns as we se in dayly experyence But Innocency Iustice. vertue be goon by synne whyche causeth suche abundace of wyckydnesse as in thys worlde coÌ„tinually reyneth but as man is remedy in aqua spÌ„usancto in the water of baptym the holy ghoste in the same receyued ¶ Agayn I sayd that god nyghed to man geuyng hym for a token of the same the lawe of kynde To loue thy neyghbour as thyself Caym wolde none of this token but wronge from god slewe his innocent brother Abel And where he sholde haue nyghed vnto god agayne he fled from the face of god as it is open the fourth chapytre of Gen and thenne dwellyd he in the londe callyd Nayde by Interpretacion callyd fluctuacoÌ„n or vnstablynesse And full conuenyently sayth saynt Ierom in his epistle to Damasus of yâ— vij vengauÌ„ces of Caym For he so departe go from god sayth he Anone his fete ben mouyd that is to saye his affeccoÌ„ns and in alâ—his wayes is made vnstable ¶ Of this folowyth a corelary or a moâ—all erudycoÌ„n and lernynge Whyche is so saye yâ— synners departyd from god be very Inconstaunt and ryghte chaungeable of theyr condycyons and maners But and yf
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
god the fyrste boke of Esdre playnly dooth declare ¶ So yâ— hymselfe was fully obedyent vnto almgyghty goddys wyl and taughte al the people to the same As it doth appere as well of the spedy buyldynge of the temple as of ympnes oblacyonâ— sacrifyces with other praysynges of god whiche he the Leuites at his coÌ„maundement shewed made vnto goddis worshyppe praysynge Fyrste in settynge the fundacyon of the sayd temple as it is declaryd the fyrste boke of Esdre the thyrde chapytre ¶ Zorobabell sayth he the sone of Salatiel IhuÌ„s the sone of Iosedech other of ther brethern preestes Leuites and all the resydue of Iewes delyuerde from captyuyte ordeynyd Leuites from .xx yeres age aboue to suruey the artifycers gadered to the newe buyldynge of this temple that they dyde not neclygently theyr labour Iosue also whiche was Ihâ—s Iosedech wyth his chyldâ—n bredern as one man of one mynde herte dyde all theyr dilygence to spede this holy werke What Ioye what gladnesse was there made bi this holy Ihâ—s other the seruauntes of god by his example techynge at the settynge of the fundacoÌ„n of this seconde teÌ„ple there forthw t appereth ¶ All the people sayth Esdras there gadryd cryed wyth grete voys to goddys prasynge for as moche as the fundacoÌ„n of the temple was sette Many also of yâ— olde faders whiche had seen the temple of Salomon stondynge this temple now begyn wepte wyth an hyghe voys And many there present lyfte theyr voyces in Ioye gladnes Suche agmixcoÌ„n was there of crie amonge the people to goddys praysynge that noo man myght discerne the voyces of wepers from yâ— voyces of Ioyfull people so yâ— all enioyed in god Of this appereth morally that one vertuous prelate dooth moche good in crystis chyrche as well for his owne vertue zelose obedyence vnto the lawe of god as in ledynge other men â—o do the same by his holy doctryne and vertuous example ¶ Agayn where this buyldynge of the temple was interruptid in the tyme of Cambises sone vnto Cirê° whom some callyd Assuerê° some Arthazarses But in the tyme of Cambises was it that the werke of god this buyldynge went not forwarde but lettyd was it by fals accusars whyche neuer cesse in the chyrche of Cryste to lette the werkes of god as dayly experyence dooth shewe Whan Darius kynge of Babibilon inspyred by god the seconde yere of his reyne gaue lycence vnto the Iewes to perfourme the temple of god begon And foundid at the lycence coÌ„maundement of Cirus what obedyence what dylygence what zele this IhuÌ„s Iosedech wyth the prestys Leuites all the people had to perfourme this holy temple to goddys worshyp praysynge Ye what Ioye loouyng was geuen to god in dedicacoÌ„n of the same temple in the syxte chapytre of the fyrste boke of Esdre playnly dooth appere ¶ Some men here present ye not a fewe woll perauenture muse why to what entent I brynge in thys longe story of IhuÌ„s Iosedech the grete preest of the olde lawe Surely this is my cause For syth al holy scripture is wryten for our erudicoÌ„n after yâ— apostâ—e the .xv. chapytre to the Romayns That we to whom trouthe is made open by IhuÌ„ Cryste as techeth saynt Iohn in the fyrste chapytre sholde lern obedience lerne zele dilygence to the lawe of god of thyse faders passyd in fygure And agayn to take grete shamÌ„ conscyence whan we rede them to haue doon so zelously in goddys cause And beholde ourself how neclygent we ben in the same For cursyd is he whyche dooth the werkes of god fraudelently after Ieremye the .xlviij. chapytre They buylded we distroye they gadryd we disperge they curyd we kylle They made we marre I woll no man accuse but loke on our dedes and behold theyrs and ye shall fynde that there is noo comparyson bytwene lyghte and derkenesse ¶ Thenne haue we here of two namyd by thys name IhuÌ„s of laudable memory in the scrypture of god The fyrsste was IhuÌ„s Naue helper and sauer of the people by myghte power The seconde was IhuÌ„s Iosedech sauer of the seruauntes of god by deuowte obedyence as now hath be declared The thyrde of laudable memory of the same name was IhuÌ„s filius Sirach the sone of Sirach sonnys sone vnto IhuÌ„ Iosedech as hymself rehercyth in his Prologe of the boke namyd by hym Ecclesiasticus ¶ And full conuenyently was thys fader namyd IhuÌ„s an helper or sauer of the people ê‘ sapienciaÌ„ by his grete wysdom geuen vnto hym of god and by hym taughte to the people vnto the worldes ende by reason of his laudable wysdom left behynde hym in wrytyng in the boke of wysdom callyd Ecclesiasticus whyche boke hymself fyrste made and wrote in Hebrewe tonge and after translatyd the same in to Grekes tonge As. Ysodorus declaryth and sheweth in the syxte boke of his Ethemologyse ¶ For the declaracoÌ„n and expownynge of thys trouthe expedient ryght necessary it is to knowe and vnderstonde what helpe and saluacoÌ„n wysdome doth vnto man Where ye shall vnderstonde marke in your mynde That oonly man of creatures vnder heuen dyrectyth ordereth his actes and dedes by hys vnderstondynge to hys ende naturall or supernaturall Thus I saye to the entent it is or thus it sholde be Now for as moche as mannes vnderstondyng is radically corrupte by synne and so by ignoraunce whiche is the moder of errour aâ—ter saynt Iohn Crisostom the .xxv. Omelye of hys Imperfyte werke on Mathu expedyent it is therfore yâ— man erre not from his ende naturally or supernaturally intendyd that his vnderstondyng be dyrected by some redy lyghte This lyghte at philosophers is comynly namyd the lyght of wysdom And therfor naturally men desyre cuÌ„nynge wisdom as sayth Aristotle in the begynnynge of hys Metaphisyke That euery man naturally desireth to knowe for the more yâ—â—ny man hath of of wisdome the better shall he dyrecte all his dedes to a due ende the lesse he hath of wysdom the worse he shal directe his dedes but comynly erre And very wyse men comynly ordre wel al theyr dedes neuer erre And for this cause that men wolde not erre from theyr ende ye naturally entendyd what zele besynesse olde faders had to atteyne wisdom wonder it is to rede as at large declareth saynt Ierom in his epistle ad paulinuÌ„ the prologe of the Byble it is ¶ We rede sayth saynt Ierom in old storyes many men haue soughte ferre countrees straunge nacyns passid ryght peryllous sees that they myghte speke famyliarly with suche philosophers whose werkes thei befor tyme had rad to lerne of them wysdom This dyde bothe Pictagoras Plato of whom sayth saynt Ierom in the same place Suche zele had Plato to wysdom and cunnynge that he folowyd scyence in al the worlde as though scyence had fledde from him And on a tyme was he taken bi pirates in the