the power of synne to delyuer vs from the daunger therof and to gyue vs exemple to dye to synne in our lyfe As the Iues dyd eate theyr Ester lābe kept theyr fest in remembraūce of theyr deliueraūce out of Egypt Euē so let vs kepe our Ester feast in the thankfull remēbraunce of Christes benefytes whych he hath purchased for vs by hys resurrectiō passyng to hys father wherby we be deliuered from the captiuitie thraldome of al our enemyes Let vs in like maner passe ouer the affections of our olde conuersacion to be delyuered from the bondage therof to ryse with Christ Exo. xij The Iues kept theyr feast in absteynynge from leuened breade by the space of .vij. dayes let vs christen folke kepe our holy day in a spiritual maner that is in absteining not from material leuened bread but from the olde leuen of synne the leuen of maliciousnes wyckednes Let vs cast frō vs the leuen of corrupt doctrine that wyl infect our soules Let vs kepe oure feast the hole terme of our lyfe with eatynge the bred of purenes of godly lyfe truth of Christes doctrine Thus shall we declare that Christes gyftes graces haue theyr effect in vs that we haue the right beleue knowlege of his holy resurrection whervnto yf we applye our fayth to the vertue therof in our lyfe cōforme vs to the exemple signification ment therby we shal be suer to ryse hereafter to euerlastynge glorye by the goodnes and mercy of our Lorde Iesus Christe to whome wyth the father and the holy goost c. On the fyrst sondaye after Ester The Epistle on the fyrste sondaye after Ester daye called lowe sondaye The fyrst Epistle of Iohn and the .v. Chapter Th argument of thys Epistle ☞ Of the excellency of fayth and how it ouercōmeth the worlde MOst dere beloued brethren al that is borne of God ouercōmeth the worlde And this is the victory that ouercōmeth the world euē our faith Who is it that ouercommeth the worlde i. cor x. but he whyche beleueth that Iesus is the sonne of God Thys Iesus Christe is he that came by water and bloud not by water onely but by water bloud And it is the spirite that beareth wytnesse because the spirite is trueth for there are thre whiche beare recorde in heauen the father the worde and holy goste And these thre are one And there are thre whyche beare record in earth the spirite water and bloud and these thre are one Yf we receaue the wytnes of men the wytnes of God is greater For thys is the wytnes of God that is greater whyche he testifyed of hys sonne He that beleueth on the sonne of god hath the wytnes in hymselfe An exhortation vpon thys Epistel OVre Epistle taken out of the first epistle catholyke of saint Iohn good christen brethern doth shewe vnto vs that we haue a generation from god which is that which procedeth of faith this ouercommyth the worlde that is to saie the concupiscences of syn̄es which be pryde couetous and lecherye Assuredly my frendes ther is I trust no man amonges vs but knoweth that of nature we be al born in synnes ☞ in vnrightuousnes in vtter ignorance of al ghostly and spiritual thinges And therfore Sainct Austine wryteth on this wise The wordes of S. Austine Beholde my brethern beholde the generacion of mankynde from the firste death of that first man For synne from the first man hath entred into this world and by syn̄e hath death entred and so hath passed thorough all men as witnesseth thapostle But marke sayth saynte Austine this worde passed through Pertran sijt Synne is rūne through vpon all the ofsprynge of Adam and for this cause is the new borne chylde gylty of eternal damnation he hath not yet done syn but he hath caught synne For surely that fyrst synne of oure foreparentes dyd not styll remayne in the headsprynge but it passed through into the ofsprynge not into hym and hym but into al men The fyrst synner the fyrst trāsgressour begat synners subiecte to death Than came the Sauiour of a virgine to heale saue them he came to the but not the waye that thou cāmest For he proceded not of the concupiscēce of the male and female he came not of that bonde of concupiscence Bycause therfore he came to the not by that waye that thou cammest ☞ therfore he delyuered the. But where dyd he fynde the He founde the solde vnder synne lyenge in the death of the fyrste man drawynge vp the synne of the fyrst mā beynge gylty and hauynge condemnation yer thou couldest discerne good and euell asunder Hetherto I haue rehersed vnto you the wordes of saynt Austyne Wherfore to retourne to my purpose forasmuch as we be borne in synne whych bryngeth wyth it ignoraunce blyndnes and infidelitie therfore we can not chalenge thys to our owne power and vertue that we beleue Iesus to be Christ but for the beleuynge herof we haue nede to be borne agayne and to be renewed through the holy goost and by the worde of God to thintent we may purely vnderstande the thynges that be of God and that we maye by faythe take holde of the promyses of Christ and so finally wyth sure confidence determine wyth our selues that Iesus is Christe Ioh. iij. that is to saye the annoynted Kynge and Sauioure of the worlde Before we be newe borne agayn by spirite we be al Nicodemes For no doubte before we be thus borne agayne we be all but Nicodemes that is to saye we maye well beleue that Christ came as a greate mayster from God and that nomā coulde do the sygnes and myracles that he dyd But thys is but an historial fayth and they that haue it do as yet walke out of the kyngdom of heuen wyth Nicodemus to whō Christ answereth Verely verely I saye vnto the onles a mā be borne agayne from aboue he can not se the kyngdome of God Ioh. iij. whych selfe thynge the holy apostle saynte Ihon doth in thys place declare in other termes saynge i. Ioh. v. he can not beleue Iesus to be Christe For he that beleueth not thys can not se the kyngdome of god To beleue that Iesus is Christe is surely to determine and conclude wyth thy self that Iesus is fyrste to the a Sauiour and secōdly What it is to beleue that Iesus is Christ that he is a kynge anoynted with the oyle of gladnes perpetually to rule to preserue to defend the so saued by hym And here saynt Ihons entent and purpose is to declare vnto vs a difference betwene the historiall faythe concernynge Christe whyche the deuyll also hath A difference of faythes and so all hypocrites and betwene the true and sauynge fayth whych beleueth that Christ doth both saue vs and also taketh a continuall charge regard of our saluation To thys fayth we be borne agayne whan through the
God they sayde in theyr hartes that he blasphemed in forgyuinge and pardonynge the synnes vnto the palsye man And it maye be that they had red that whych god had sayd in the .xliij. chapter of Esay It is I it is I my selfe that pardone the synnes bycause of me Then God dyd shewe hymselfe true God in rebukinge them of theyr euell thoughtes and seynge theyr hertes the whych apperteyneth vnto God onely of whome is sayd It is thou Lorde God whych sercheth the hartes and the raynes And yet more outwardly he shewed hymselfe For visibly and by hys only worde he healed the sycke mā dyd gyue him sodenly bodely strength and wythout beynge in any maner weake of hys syckenesse he commaunded hym to beare awaye hys bedde and to go vnto hys house shewyng that it was he of whom it is sayd He hath sayd and they were done Thys poore paralitique is the fygure of all synners the whych be vnable as of themselues to do any good they be borne in theyr beddes that is to saye in the fleshe of theyr concupiscences But whan they haue fayth vnto the worde of God whych apprehēdeth gods promyse wyth an ernest repentaunce of theyr former lyfe and a study of a newe lyfe they receyue full helth and where as before they were subiectes vnto theyr fleshe and fleshly desyres they be now maysters and holde them subiectes and fynally they go by the grace of God and the vertue of hys worde beynge conducted and fortifyed by the same in newnes of lyfe walkinge in the preceptes and ordinaūces of god they go I say vnto theyr house whych is the moost blessed and ioyful kyngdome of heauen And the people whā they saw thys myracle had feare and greate reuerence vnto God and espyenge hys great benefytes to mākinde gaue to hym glorie knowynge that the men coulde not do such workes whych be aboue nature yf God do it not by them and in thys doynge they glorified Iesu Christe whych is true God and true man and whych vndoubtedly is the iustice the glorie and perfection of all men whych not trustynge in themselues as dyd the proude pharisee whome the Gospell maketh mencion of but wyth sorowfull harte due penaunce accordynge to thexemple of the publicane lamentynge theyr synnes haue stedfast fayth and cōfidence in hym beynge in full mynde and a redynes not only to be hearers of the lawe and Gospell but also to be doers and workers of the same as Christe hath appoynted vs to do God graūt vs that grace To whome be all glorie imperie and peace in infinita seculorum secula Amen The Epistle on the .xx. sonday after Trinitie The. v. chapter to the Ephesians Th argument ☞ An exhortacion to vertuouse lyuynge BRethren take hede therfore howe ye walke circumspectly not as vnwyse but as wyse men auoydynge occasion bycause the dayes are euell Wherfore be ye not vnwyse but vnderstand what the wyll of the Lorde is and be not dronke wyth wyth wyne wherin is excesse but be fylled wyth the spirite speakynge vnto your selues in psalmes and in hymnes and spiritual songes syngynge and makynge melodie to the Lorde in your hartes gyuynge thankes alwayes for all thynges vnto God the father in the name of our lord Iesus Christ submyttynge your selues one to another in the feare of God MY good brethren and systers the wyse man sayeth in hys prouerbes that ther is a waye the whych semeth vnto mē to be strayght and good but it leadeth vnto eternall death Certes thys is the way of the worldly people whych lyue accordynge to the desyres of the fleshe not remēbrynge how they shall descēde in a minute of an houre vnto hell Therfore in our epistle whych thys day is redde in the church The apostle doth exhorte vs that we wol walke prudently and wysely as becommeth christē men in the meane tyme whyle we shal be in thys worlde vale of mysery not as the foolysh folke that shall perysh but as the wyse folke replenyshed with the true and heauenly sapience we be here exhorted to good workes followyng the steppes so nere as God shall gyue vs grace of oure Sauioure Iesu Christe sekynge by all meanes we possible can occasiō and oportunitie to do well as workes of fayth workes of mercy and pytie towardes our euen christen ☞ And in thus doynge vndoubtedly we shall redeme or bye agayne the tyme whych we haue yll bestowed And certainly we shuld be moued vnto this namely forbycause that the dayes be euel not in thēselues but for the synnes that be cōmytted in them For the deuell doth all he can to turne vs from the good waye whych be the cōmaundementes of God and the obseruation executyng of hys holy worde vnto the whych we must dyrecte our hole lyfe yf we wyll be saued and not perysh eternally Let vs not thā good people be as brute and vnreasonable beastes imprudent recheles vncircumspecte without vnderstandynge but let vs vnderstande what the good wyll of our Lorde Iesu Christe is the whyche wylleth that we shulde be saued all And for that cause he hath suffred death vnto the whyche we muste be confourmable in dyenge to our synnes lustes concupiscences to th ende that we be sober and chaste replynyshed wyth the holy goost the whyche shall cause vs to saye in our selues praysynges and spirituall songes vnto God and that wyth a pure and a clene harte and not alonly with outwarde voyces open deuotions the whych be often full of hypocrisye and pryde and for that cause displeasaunt vnto God And our Lorde sayeth in the Gospell of saynt Mathew Mat. xv where he speaketh of the pharisees which dyd all that they dyd ether by hypocrisie or by couetousnes Thys people sayeth he doth honoure me wyth theyr mouth but theyr herte is farre from me shewynge herby vnto vs that aboue all thynges he wold haue and requyre of vs the good desyre of the herte whych is true prayse and prayer And thus we shall yelde graces and louynge thankes alwayes vnto God for all thynges in our Lorde Iesu Christ aswell for aduesitie and tribulation as for prosperitie welth For we shall sauour of god in al goodnesse in such wyse that al thynges that it shal please hym to sende vs we shall beleue it to be ryght good ordeyned vnto hys glorie and honour and vnto the saluation of our soules And yet we ought to do all thys in the name of Iesu Christ that is for to saye that all the goodnes that we shall do we do knowlege that it is he whych doth it in vs and we ought to gyue hym the honoure and the glorie For it is in hym only that the father hath taken pleasure And also we shall suffre all thynges ioyously for the loue of hym whych hath suffred so much for vs. And in hys feare and charitie we must be subiectes the one to the other for he hymselfe that was mayster
trouth it is expedieÌ„t for you that I go awaye For yf I go not awaye that coÌ„forter wyl not come vnto you But yf I departe I wyl sende hym vnto you And when he is come he wyl rebuke the worlde of synne and of ryghtousnesse and of iudgemente Of synne because they beleue not on me Of ryghtousnes because I go to my father and ye shall se me no more Of iudgemente because the prynce of thys world is iudged alredy I haue yet many thynges to saye vnto youe but ye cannot beare them away nowe Howbeit when he is com whych is the spirite of trouth he wyl leade you into al trouth He shal not speake of himselfe but what so euer he shall heare that shall he speake and he wyll shewe you thynges to come He shall glorifie me for he shall receaue of myne and shall shewe vnto you Why tholy goost was promysed THe cheife parte of this daye gospell good brethren and sistres consistethe in the declaration of the office of the holy ghost which for that purposis sente of Christe that he myghte reuelate and open the spirituall kingdome of Christ and myght detect the blyndnes of the worlde concernynge this kingdome For the spirituall kingdome of Christ bicause it consysteth in feyth is not perceyued of the worlde no more then is his iustice and beatitude forasmoch as the worlde bicause it is ledde with reason requireth an other kingdome an other iustice and consequently an other blesse euen such as be most agreable to the iugement of reason and may be seen wyth the carnall eyen and groped withe the fleshely handes Suche thinges bicause reason alloweth them they flatter the worlde and they be lettes and impedimentes that the true spirituall raigne or kyngdome of Christe can neuer be rightly vnderstanded of the worlde And assuredly the disciples dyd here gayly represente the worlde for they also dyd as yet after a carnall sorte trust and hope vpon the carnall presence of Christe as thoughe he had come into the worlde to set vp some carnal raigne or Empire that all the worlde shulde haue loked vpon and sene ☜ Wherfore when they harde Christ saye he wolde go agayne to hys father from whom he was sent their hartes were cold and replenished wyth care and heuynesse As though they shulde saye vnto hym We trusted that thou woldeste haue commenced and set vp here a galant and triumphante kyngdome and now thou sayst that thou wolt departe hence to thy father Assuredly my brethren all we be euen thus naturally affected and disposed before the sendinge of the holy ghost that we styl dreame vpon some carnall thynge concernynge Christes kyngdome But when the holy ghoost come he shall teache vs that the kingdom of Christ consisteth in feyth and spirite and not in an outward dominion or worldly power TheÌ„ also shall our iustice shrynke and quake which we feyne we haue before the lightenyng of the holy ghost and our iugement shall appere wherby accordinge to reason we iuge of the reigne of Christe Finally also our synnes shal be disclosed concernynge our incredulitie or misbelefe whyche we had towardes Chryst the only Sauiour when we se that those be synnes whych before we iuged for rightuousnes as for exemple the affiaunce and truste in our workes and suche lyke And leste a man shulde feyne to himselfe some peculiar vision and illumination I wot not what ye shal vnderstand that the holy gost commeth when the worde is preached whych worde no doubte is the worke of the holy ghost This holy ghost doth lyghten vs and leadeth vs to the knowlege of gods worde But now I go c. Now therfore sayth Christe I go my wey to him that sent me to thinteÌ„t I mought come agayne and begynne a newe and spirituall raigne in reuerting by death And notwithstanding that I saye vnto you that I muste departe and go my wayes from you ye aske me not whether I go As who shulde saye yf ye were not blynded with the care of the flesshe and soughte not for worldly thynges ye wolde vndoubtedly haue asked me whether I go syth I tolde you I must departe Neuertheles bycause I haue sayd such thynges vnto you your hartes be full of sorowe not so much bycause of my departure as bycause ye se that ye shall lacke those outwarde and worldly pleasures and promocions whych ye hoped to haue receyued in my kyngdome Expediâ— vobis Howbeit I tel you the trouth it is expedient for you that I go my waye as who shulde saye your opinioÌ„ concernynge my raigne is false and cleane wronge But I wole shewe you the treuth why I muste departe partly bycause ye maye vnderstand what maner kyngdome my kingdome is and partly what ye ought to loke for in it I saye it is expedient and profitable for you that I departe Brethren here ye see that all thinges whych Christ doth he doth the same for our vtilite and profyte insomoche that euen his departure out of thys worlde that is to saye his deathe was so profytable to vs that without it we shulde neuer haue bene delyuered oute of oure damnable state of euerlastynge death He addeth For yf I go not awaye that comforter shall not come vnto you The profyte of Christes death Lo good people in this place is conteyned the great vtilitie and profyte of the death and departure of Christ vnto hys father For therfore departed he out of this world bicause he wolde begynne a spirituall kyngdome which neuertheles could not helpe yf he hadde not also sente the holy ghost For where there shulde be a spirituall kyngdome and we yet carnall we coulde in no wise vnderstande nor ê‘ceiueit No more then euen at thys daye we vnderstaÌ„d it but by the helpe and ayde of the holy gooste Wherefore let vs remembre that Christ hath for our cause sent the holy goost whych myght leade vs into all truth that is to wite whych might disclose and open vnto vs oure synnes that do naturally stycke in vs and yet neuertheles we take them for no synnes whyche holy ghost also myght bewrey our ryghtuousnes to be befor god more vnrightuousnes finally whych myght shewe the deuell to be iuged by the ouerture and openyng of the gospell all whyche thinges noman shuld haue vnderstanded had not Christ sente his holy ghost Actu i. whom in this place he surely promiseth shulde come and he came in dede accordinge to hys promise vpon the daye of Pentecoste as it is redde in the first chapter of the Actes of the Apostles Now the holy ghost is called a comforter whych in the Greake is called Paracletus of hys effecte or office forasmuche as his office and feate is euen froÌ„ tyme to tyme so longe as this spirituall kyngdome shall endure Paracletus quid fit to comforte mens consciences in this world When this comforter commeth saith Christ he shal rebuke the worlde of synne of rightuousnes and of
same goodes wyth Christ Furthermore Christ gaue them power agaynst wycked spirites to cast them out to heale al maner of syckenesses as it is redde in the tenth of Matheu Also in the .xix. psalme ye rede Thou shalt walke vpon Lions and Dragons Wherfore where a christen man is the power to worke these sygnes myracles is not taken awaye as by many exemples it hath ben proued But no man ought to do them onles it be necessarie and the case requyre it For the Apostles thēselues wrought not these myracles but only to the testification of gods worde that so by myracles the Gospell myght be confirmed as the texte sayeth They went and preached euery where the Lorde workynge wyth them and confirmynge the worde wyth myracles folowynge But nowe after that the Gospell is spred abrode and opened to the hole world myracles be not necessary as they were in the Apostles tyme. It foloweth whan the Lorde had spoken vnto them he was receyued into heauen That is to saye he went vp to begyn hys spirituall and heauenly kyngdome and drewe wyth hym oure hopes into heuen that thyther whether we sawe him ascende we shulde also folowe And he sytteth on the ryght hande of God Thys is a maner or fygure of speakynge and it sygnifyeth he is God egall and of lyke power wyth the father And as the prophete sayeth he ascended vp on hygh hath led captiuitie a prisoner So that nowe we be no longer in thraldome for Christ hath caryed it awaye wyth hym and made vs the chyldren of hys father to lyue eternally wyth hym in heauen To whome be glorye for euer and euer Amen The Epistle on the sonday after the Ascension daye The .i. Epistle of Peter the .iiij. chap. Th argument ☞ An exhortacion to do good workes according to thexemple of Christ MOost deare beloued brethren Be ye therfore sober and watch vnto prayer But aboue all thinges haue feruent loue amonge your selues For loue shall couer the multitude of synnes Be ye herberous one to another wythout grudgynge As euery man hath receyued the gyfte euen so minister the same one to another as good ministers of the manyfolde grace of God Yf any man minister let hym do it as of the abilitie whych god ministreth vnto hym that god in all thynges maye be glorifyed thorow Iesus Christ GOod brethrē and systers in our sauiour Christ the lection of the epistle of thys daye redde in the church is taken forth of the .iiij. chapter of the fyrste epistle of the Apostle messanger of Christ S. Peter Ye shall therfore vnderstande that forasmuch as thys holy mā S. Peter had now in the chapters goynge before thys place sufficiently taught the Iues and others whome he wrote thys epistle vnto The occasion of thys epistle of the fayth and iustification whych cōmeth by Christe he doth now in the chapters folowynge monysh them of good workes ☜ accordynge to the maner of syncere and pure preachers whych before they gyue any preceptes of good maners woll fyrst intreate of the causes of new lyfe Wherfore thys present lesson is nothynge but an exhortation to good workes after the exemple of Christe Thus than he sayeth Be ye therfore sobre and watch vnto prayer Thys texte contayneth a generall exhortacion to all such thynges as become christen men to do in this lyfe Sobrenes and modestie For modesty and sobrenes be not so greatly good workes as they be the selfe rules wherby al good woorkes be tempered Ye shall therfore vnderstand here by modestie and sobrenesse fyrst those ciuile vertues whych haue contrary vyces arrogancye and pryde In lyke wyse doth also Paule vnderstande them in the .xij. to the Romaynes where he wryteth I saye vnto you by the grace whych is gyuen me to euery one of you that none thynke proudly of hymself aboue that it becōmeth hym to thynke but lette hym so thynke that he be demure and sobre euen as God hath bestowed to euerye one the measure of fayth Seconde ye shal vnderstande by modestye and sobrenes here also the soūdnes of mynde so that ye thynke modestly soberly of gods worde lest through your owne ymaginations and good intencions ye go awaye from the true vnderstandyng of gods worde or suffer your selues to be plucked away wyth any maner wynde of new doctrine Now whā we be modest and sober aswell in lyfe as in doctrine it foloweth consequently that we muste nedes watch and gyue our selues to prayer It foloweth But afore all haue feruent loue amonges youre selues for loue shal couer the multitude of synnes As though saynt Peter shuld saye It may happen peraduenture that a man may fayne wyth hymselfe that he is sober Charite modest and busye in prayer Therfore before al thynges se ye haue charitie without whych youre demurenes youre sobernes your prayer maye be but fayned and cloked workes with out whych charitie also they be nothynge worth nor yet thankfull to God accordynge to the sayenge of Christ Math. v Whan thou shalte offer thy offerynge at the aulter and remembrest that thy brother haue ought agaynst the leaue there thy offeryng and go and be at one wyth thy brother first and then come and offre thy oblation Doubtles my brethren charitie is to be preferred before all other workes for wythout it none of all oure other workes can please God as Christ hymselfe wytnesseth Math. v. And also the prophete Esay in the fyrst chapter Thou shalt nomore offer to me sacrifice and so forth but learne to do ryghte helpe the nedye c. Vehemēt charitie And saint Peter wyl that our charitie be vehement or feruent not colde and negligent such as theyrs is whych wyth theyr mouth make as though they loue a man but wyth theyr harte they hate hym as euel as a tode And he addeth the cause ☜ for loue or charitie couereth the multitude of synnes Thys sentence is taken forth of the x. chapter of the prouerbes For the moost proper office of charitie is to hyde the infirmities of the neghboure Furthermore hospitalitie and harbourynge wythout murmurynge or grudgynge is also one of the effectes of charitie It foloweth in the texte As euery man hath receyued the gyfte euen so minister the same one to another as good dispensours or stewardes of the manyfold grace of god Here good people the Apostle Peter exhorteth euery man particularlye to do hys office in hys callynge He that is a preacher of gods worde oughte to be content wyth hys gyfte and to execute his dutie in hys vocatiō that is to wyt he ought to preach not hys owne dreames but the sermōs and wordes of God and so of all other offices in Christes cōgregation whych yf they were done accordynge to S. Peters aduyse here we shuld both haue gods word more purely set forth and also the churche in better vnitie and concorde Then accordyng to euery mās gyfte and as Paule sayeth euen as God hath
in them Vndoubtedly thys answere teacheth vs two thynges Fyrst ☜ that the wyll of God ought not to be learned of the dead as Moses also forbyddeth in Deuteronomye sayenge Deut. xviij Let noman serch the trouth of the deade for God abhorreth it And surely not wythout cause for he that ensercheth the trouth of deade men sheweth hymselfe not contented wyth gods worde whych is a synne agaynst the seconde commaundement Also to serche the trouth of deade men is to put other meanes thā preachers by whome God wol haue hys word knowen and spred abrode Thys thynge doth the exemple of Saule teach vs i. Reg. xxviij whych after he was caste vp of the Lorde and vtterly wycked in his harte by the helpe of a wytche raysed vp the prophete Samuell from death that is to wyt a certayne person resemblynge Samuel in voyce and vysage Secondly thys answere of Abraham teacheth vs that besyde the worde wrytten none other is to be loked for or to be herde though an angell shulde come from heauen or a goost ryse frō death to lyfe Wherfore good christen brethren and systers I exhorte in the Lordes name you that be rych to make your selues frendes of your wicked Mammon Luc. xvi that is to saye of your worldly goodes that when ye dye they may receyue you into euerlastyng tabernacles lest ye be serued as thys ryche mā was And agayne I exhorte you that be poore to haue sure faith in the Lorde and pacience in your aduersitie and pouertie And doubt ye not but at your departure out of this transitory worlde accordynge to the example of this poore Lazarus ye shal be caryed by angels into the bosome of Abraham abrahās bosome that is to say into euerlastyng lyfe in whych after the exemple of the father Abraham who is the father of al beleuynge chyldren the godly be receyued as into the bosome of the heuēly father To whom wyth the sonne and holy goost be all honoure and glorye Amen The Epistle on the .ij. sondaye after trinitie The .i. epistle of Ihon the .iij. chapter Th argument ☞ Of the syngular loue of God towardes vs and howe we ought agayne to loue one another MAruayle not my brethren thoughe the worlde hate you We know that we are translated frō death vnto lyfe bycause we loue the brethren He that loueth not hys brother abydeth in death Who so euer hateth hys brother is a mansleer And ye knowe that no mansleer hath eternall lyfe abydynge in hym Hereby perceyue we loue bycause he gaue hys lyfe for vs and we ought to gyue our lyues for the brethren But who so hath thys worldes good and seeth hys brother haue nede shutteth vp hys compassion from hym how dwelleth the loue of God in hym My babes let vs not loue in worde neyther in tonge but in dede and in veritie FOr asmuch as deare brethren and systers euen from the begynnynge of the worlde it hath bene sene as the exemple of Abel wytnesseth that the godly haue suffred persecution trouble ☜ and vexation of the vngodly and wycked persons therfore the holy Apostle of God saynt Ihon doth here exhorte vs to pacience in persecution and in aduersitie and that we shulde not be false harted and discouraged bycause we se we be euell and vnworthely handeled intreated of the wycked worlde And it is not without cause that saynt Ihon moueth vs to pacience for of truth it is a ryght harde thynge a mā to stāde fast in trouble and not to despayre or at leste waye not to doubte of the trouth of gods word for al that he seeth so many euell and vnhappy chaunces vnto hym on euery syde And besydes that he exhorteth vs in thys place vnto pacience he also therwythall comforteth al that be vexed troubled for trouthes sake wyth the greate benefyte and profyte whyche they haue taken through gods worde that is to wyt that they be translated frō death to lyfe and be now made the beloued sonnes of God to whych commodities and profytes al the persecutions in the world be not able to be compared Maruayle not sayeth S. Ihon though the worlde hate you We knowe that we are translated frome death vnto lyfe bycause we loue our brethren O what an vnspeakable solace and comforte is this my frendes vnto vs to know that we now lyue vnto God warde albeit before the worlde we be daylye mortifyed and euen kylled none otherwise thā shepe that go to the slaughter And agayne on the contrary parte what a fearful horrible thynge is it that the wycked persons whych pursue the godly be dead to god warde We be than translated frō death to lyfe Wherfore Bycause sayeth Ihon we loue oure brethren Surely my frendes the louynge of our brethren is an open declaracion token to the worlde that we be the chyldren of God For he that sayeth he hath faythe and loue towardes God and yet loueth not hys neyghbour maketh a starke lye For a good tree must nedes brynge forth good frute He then that loueth not hys brother abydeth in death that is to saye Rom. vi he is not yet rysen from death to lyfe wyth Christ vnto a new lyfe Yea saynt Ihon goeth forther and sayeth Who so euer hateth hys brother is a manslayer The law is spirituall Surely my frendes the lawe is spirituall and requyreth also the inwarde affections as Ihon doth here testifye For not only he that kylleth by layeng on of handes and violence vpon hys brother is in daunger to the law of murther but also he that pursueth hys neyghbour wyth hatred So though that he be not a murtherer and māsleer in outward dede yet in harte he is But no mansleer hath eternal lyfe abydynge in hym For loke wyth what measure we meate to other Mat. vij wyth the same shall it be measured agayne to vs. Now in the doctrine and teachynge of charitie ye shal vnderstande that it is the maner of thapostles euer to brynge vs to the exemple of Christ whereby to frame our lyfe lest we shuld inuent and deuise of our owne heades newe formes fashions of louing our brethren S. Ihon therfore doth here preuente vs and setteth forth Christ for an exemple to be folowed of vs The loue of god toward vs whych loued vs hys brethren not after a lyght and base sorte but euen wyth the peryll of his owne lyfe He wol haue vs than in lyke wyse to loue our brethren not lyghtly but so vehemently that when nede requyreth we shulde not stycke to venture our goodes yea our lyfe also for theyr sauetie welth By thys we knowe charitie that is to saye the loue of Christ towardes vs and what our loue and charitie ought to be in asmuche as he gaue his soule or lyfe for vs O what excedynge and vehemente loue was thys of Christ And shall we then shewe our selues churlysh and vnkynde agayne
the louyng kyndnes and mercy of Christ towardes vs wretched synners and lost shepe vnto whome only thys gospell is propouned for a synguler comforte For the pharisees scribes whych be blynded with theyr owne proper iustice be not only no partakers of thys moost comfortable Gospell but more ouer they vtterly vnderstād it not Yea whan they se that Christe bestoweth hys Gospell vpon synners they grudge therat inuye that they shulde haue such fauour and grace at hys handes The publicanes then that is to saye customers Publicanes tribute gatherers or baylyfes whych amonges the Iues and namely amōges the religiouse pharisees were counted vnholy persons and the other notorious and open synners resorted to Christe to heare hym They had herde much of hym and what wonders and myracles he had shewed amonges the people and namely they had herde of hys comfortable doctrine Wherfore they come now knowyng them selues synners and therfore not quyet in theyr cōscience to seke rest to theyr soules and to heare Christ whome forthwyth he louyngly receyueth and lyke a tender and a good phisician goeth about to laye his medecine and salue to theyr diseases All hys pacient hearers and humble suters he healeth not onely in body but also in soule But the moost holy and religious pharisees and famouse doctours of the law and scribes are nothynge content herew t they murmoure they grudge they snouffe at hym and what saye they Lo thys felowe whyche is reported to be the sonne of God and whych maketh himselfe so perfyte and holy a persone receyueth synful persons in to hys company and eateth drynketh wyth them But he put forth this parable vnto them c. Good people ye shal vnderstande that our mayster Christ bycause he wolde not gyue a iust cause of offense to the pharisees scribes studyeth to heale them wyth two feate parables by whych he teacheth that not without cause he receiueth synners and eateth with them Yea he declareth that hys office requyreth to preache glad tydynges to the poore not to breake a broused rede nor to quenche the smokynge flaxe as Esay had prophecyed of hym Esa xl Moreouer that hys offyce and feate was to feede hys flocke lyke a shepeherde to gather together the lambes with hys arme to releue them in hys bosome Ezechi xxxiiii also such as be lost to seke vp such as go astraye to brynge agayne suche as be wounded to bynde vp suche as be weake to make stronge and so forth Al these offyces of Christ be euery where recorded in scripture and he doth expresse them here in the parables insuynge to thintēt he wolde shewe that he doth not amysse in that he receyueth synners and taketh meate wyth them In dede Christ myght haue made answere to the pharisees and scribes wythout parables euen wyth open textes out of the prophetes concernynge hys offices But thys he doth not that hearynge they shuld not heare and seynge they shuld not se but at last shuld peryshe by the iust iudgement of God And in these parables lyeth hyd the ryght dradfull iudgement of God agaynst these proude religious and holy pharisees that woll euermore iustifye themselues which shal be reiected and shaken of wyth theyr iusticies where as the penitent and lowly synners shal be receyued What man of you sayth Christe whyche yf he haue an hundred shepe and fortune to lose one of them wyll not forthwyth leaue the fourescore nyntene in wyldernesse and go after that whych is lost vntyll he fynde it And whan he hath founde it for ioye he layeth it on hys shulders and he cōmeth not so sone home but he calleth together hys frendes hys neyghbours and desyreth them to reioyse wyth hym for the fyndynge agayne of hys lost shepe So sayeth Christ ioye shal be in heauen ouer one synner that repenteth more then ouer foure score and .xix. persons whych nede no repentaunce My frendes what meaneth thys parable The declaraciō of the parable who is thys sheperd or shepemayster Surely it is our mayster Christ he fedeth hys shepe he teacheth all men in the wylsome deserte worlde of these shepe one strayth abrode and is lost the other in theyr owne conceytes and iudgement erre not but be styll in the ryght waye and therfore they nede not to be sought and to be redemed And truly good people the nomber is very smal of them that shal be saued for the rest of the people thinke themselues iust and ryghtuous persons by the merytes of theyr owne workes The shepe that goeth a straye sygnifyeth them whych know themselues synners these doth Christ seke vp yea he came for these mens sakes that he myght redeme them Here then ye se the fynall cause and vse of Christ Esa xlij The sonne of man came to seke and saue that was lost he came in to thys worlde to saue synners So then there be .ij. sortes of iust or ryghtuous persons in the worlde He that knowlegeth his synnes vnworthines and beleueth on hym that iustifyeth the wycked is iuste by fayth and he is the true iust and good person The other is he that woll be iustifyed made good by the workes of the lawe Iustice pharisaicall thys iustice is called the pharisaicall iustice Of thys iustice Christ speaketh thus Onles your ryghtuousnes passe the ryghtuousnes of the scribes and pharisees ye shall not entre into the kyngdome of God Math. v And in the .xvi. chapter of Luke he sayeth Ye be they which iustify your selues before men but God knoweth your hartes The seconde parable of the woman whych had lost a grote and after much sekynge founde it agayne meaneth the same thynge that the other parable doth In dede the woman is a weake vessell ☞ So Christe applyeth hymselfe to the weake and vnperfyte persons The woman lyghteth a candell swepeth her house seketh diligently her coigne that she hath lost she neuer ceaseth tyl she hath foūde it agayne Euen so carefull and desyrous is our Sauiour Christe to call synners to repentaunce ☞ Now yf ye woll knowe the cause of our repentaunce ye shall vnderstande that it is not our owne worke nor our owne meryte and deseruynge but bycause Christ our shepeherde seketh vs yea we shulde vtterly perysh strayenge in the wyldernes yf Christ our herdmā sought vs not vp But how doth he seke vs Truly by hys worde whyche beynge preached vnto vs reproueth vs of our wandrynge and strayenge abrode whyche knowen we be brought agayne by Christe our pastoure and shepeherde to the flocke that is to wyte we be made the true members of the true church And after we be ones reduced and broughte home agayne to the flocke we be not set in a felde alone by our selues where we alone shall fede but togyther wyth that rest of the flocke and vnder our shepeherde we seke all one and the same fode and do the same that the rest of the shepe do
nor the damnation of the synner He dyd not wepe for the ruyne and fall that he knew shuld ensue of the fayre houses of the towers and great edifices and buyldynges but he bewayled the losse the ruyne and damnation of the people He sayde O Ierusalem yf thou dyddest knowe the thynges that belonge vnto thy peace euen in thys thy daye thou woldest take hede As yf he had sayd yf thou knewest thy mysery the confusion desolation whych is to come to the and specially yf thou dyddest knowe it in these dayes whan I am descended from heuen for to make thy peace wyth god my father and get the remyssion of thy synnes yf thou I saye dyddest knowe it thou shuldest haue good cause for to wepe wyth me But now all thys is hydden from the thou fearest nothynge forbycause that thou carest for nothynge But the dayes shall come in the and thyne enemyes shall enuiron the wyth bulwarkes c. Now my frendes by desolation and confusion temporall of them of Ierusalem whych wold not beleue nor receyue Iesu Christ is fygured the spirituall confusion whych shal come vnto them which yet wyll not receyue hym nor folowe hym and which make resystence agaynst hym hys gospel of whom the nomber is great For whome also Iesus Christe knowynge theyr distruction that was to come hath wept Those whych thynke to be saued by any other meanes then by hym and whych haue theyr fayth theyr hope in any other then in hym and by him surely they haue not yet receyued hym and euell shall come vnto them For God alone is the obiecte of the fayth hope and charitie of christen men Then foloweth that after he was arryued there he entred into the temple and droue out of it the byers and sellers God yf hys pleasure were I hertely beseche hym to vysite agayne hys holy temple I meane the churche of christen men and women and the house of prayer where as he alonly ought to be serued and worshipped by hys subiectes in spirite Ioh. iiij and veritie And that it wolde please hym to caste out those whych shal be founde byers and sellers by simonye and couetousnes and that woll resyst hys moost holy and sacred worde and that wyll let that the seruice of god in spirite and veritie be not accomplyshed accordynge as he wolde by hys ryghte holy worde ordenaunce to be serued and honoured Vnto him be al glorye and honoure in infinita secula Amen The Epistle on the .xi. sondaye after Trinitie The .i. epistle to the Corin. the .xv. chapter Th argument ☞ The resurrection of the deade BRethren as perteynynge to the gospel whych I preached vnto you whyche ye haue also accepted and in the whyche ye continue by the which also ye are saued I do you to wytte after what maner I preached vnto you yf ye kepe it except ye haue beleued in vayne For fyrst of all I delyuered vnto you that whyche I receyued howe that Christe dyed for our synnes agreynge to the scriptures And that he was buryed and that he arose agayne the thyrde daye accordynge to the scriptures and that he was sene of Cephas than of the twelue After that was he sene of mo then fyue hundred brethren atonce of whyche many remayne vnto thys daye and many are fallen aslepe After that appeared he to Iames then to all the apostles And last of all he was sene of me as of one that was borne out of due tyme. For I am the lest of the Apostles which am not worthy to be called an Apostle because I persecuted the congregacion of God But by the grace of god I am that I am And hys grace whych is in me was not in vayne THe thynge good people wherfore saynt Paule beynge in this worlde toke moost thought for and the whych he had moost at hys harte nexte Iesu Christ was for to knowe how euery churche dyd gouerne and entertayne themselues in the Gospell of Iesu Christ to thintēt that yf perdauenture any went out of the waye of trouth he shulde be forth wyth redressed as specially he doth shewe in the epistle of thys daye He admonysheth and reduceth in memory vnto the Corinthiās principally two thynges on the whych all the fayth and all the assuraūce and hope of christen men is founded The fyrst is that Iesus Christ is deade for our synnes It is a worde whych ought well to be imprinted in the hartes of christen people or els one ought not nor is not worthy to be called christened Iesus Christ is dead for our synnes sayth saynt Paul Then we be nomore in dette for our synnes syth that Iesus Christ hath satisfyed and payde for vs. Nor also we ought nomore to serue vnto synne seynge that by hys death he hath wylled to cause synne to dye in vs yf so be we beleue stedfastlye in hym The seconde thynge whych he reduceth in memory vnto the Corinthiās and to vs is that Iesus Christ hath ben buried and is rysen to lyfe agayne Thys is it where on the hope of the christen people ought to be founded For yf the heade be rysen agayne to lyfe in triumphe glorye in lyke case shall the mēbers ryse agayne They shal ryse agayne vnto grace and vnto spiritual lyfe in thys worlde and vnto glorye and lyfe eternall in the other Apo. xx As saynt Ihon sayeth in hys Apocalyps Happye shall they be holy is he whych hath parte in the fyrst resurrectiō the secōde death hath no power ouer them Some false preachers wolde haue tourned the Corinthians from the sayd fayth for thys cause doth saynt Paule warne them so busely sayenge My brethren I do you to vnderstande and I do reduce to your memory the good newes which I haue preached vnto you I meane the gospell which ye haue receyued by fayth to the whych ye haue stayed your selues and by the which ye shal be saued yf you folow it I let you to wyt for what reason in what fashion I haue preached it vnto you yf ye haue remembraunce therof yea yf ye haue not beleued in vayne Fyrst that whyche I haue receyued of God whyche hath bene to me reuelate What Christe is deade for our synnes accordynge as it is wrytten as it hath ben sayd before and wryttē by the prophetes Then he sayeth he hath bene buryed and is rysen agayne to lyfe And for to confirme the same the more he sayeth more ouer that Iesus Christ after hys resurrection hath bene sene by Peter and after by the xij apostles and sythin hath bene sene by .v. hūdreth brethren beynge together As yf he had sayd You ought to be well assured of thys for asmuch as these mysteries haue not ben shewed vnto me alone but the holy wrytynges doth wytnesse the same And also they vnto whome he hath appeared after hys resurrection whych be of great nomber Certes who soeuer leseth the hope of resurrection the same also
thys is the name that they shall call hym euen the lorde our rightousnesse And therfore beholde the tyme commeth sayeth the lorde that it shall nomore be sayde the Lorde lyuethe whyche brought the chyldrene of Israell oute of the lande of Egypte But the lorde lyueth whyche broughte forth and led the sede of the house of Israel out of the northlande and frome all countreyes where I had scatered them and they shal dwel in theyr own lande agayne THis prophecy of Hieremie good people which we rede for our epistle in the churche thys daye doth shew vs that the dayes of the comming of messias our Sauiour Iesu Christ be at hande accōplyshed This is the trew braunche which God shal rcyse vp vnto Dauid And when shal this braunche be takē Of a vyrgyn descendyd from Dauid He shal be trewly iust for he shal be the iustice of all iust and he alonly ought of his owne purenes to be conceiued borne among men without syn But who shall reyse him vp vnto Dauid God alone and no tany man And therfore he shal be God and sonne of God And wherfore vnto Dauid Forbicause that god shall reyse him vp and make him to be borne of a virgyn descēdyd of Dauid He shall reygne kynge For he shal be kyng of kynges It is he which sayeth in the person of kyng Dauid in the seconde psalme Psal ij But I am constituted kyng by him ouer Sion his holy moūtayne preachyng his cōmaundement And he shal be wyse not without cause for he is the wysdome of god He shall do iustice and iudgement in earth for he shall condemne synne and the prynce of synne and shall iustifie by him selfe which is the sacrifice the redēpcion and iustice of pore synners And by this father he shall iustifie the synners In those dayes Iuda that is to saye those that shall confesse in faith shal be saued and Israell that is for to saye those that shall knowledge there strengthe to come from God shall liue in greate suertie and trust Iudas signifieth cōfessyng laudinge and thankyng and Israel strong in God And the name of messias shall be thys The Lorde God which is the greate name of God Wherby Hieremie in spirite giueth to vnderstande that he shall be the greate God hys name also shal be oure iuste Oures forbycause that he shall be made man for vs and in such wyse iust that he shall iustifie vs al that shal beleue in him as in God and man therfore he shal be ours and his iustice ours and for this he shuld come For as Esaie sayeth the lytle is borne vnto vs and the sonne is gyuē vnto vs and for this cause in the tyme of Messias one shall not affyrme any more in saieng The lord liueth which hath with drawen the chyldren of Israel out from the lande of Egypte But it shal be affyrmed in one hole witnes The lorde god lyueth that hath drawen out the sede of the chyldren of Israel from the lande of the North and from all other places where they were cast The lorde god is the Messias of whome Heremie sayde the dayes of his cōmyng is at hāde The which whē he shulde be comen shulde renewe al thinges al shadowes and all figures shulde cease and then shulde truthe reygne none shulde affyrme more accordyng to the olde lawe in fygure but according to the newe in truthe The chyldrē of Israel were deliuered from the lande of Egypte and Pharon in fygure But in the tyme of Messias the sede and chyldrē of true Israel which shal be sede and chyldren of faythe shal be delyuered in all places where they were caste before by god as enemies of the lande from the region and puissaunce of the greate Aquilon from whence dependeth all euyll which is the croked serpent the diuell of hell the prynce of darkenesse And they that shal inhabite in their lande of lyuinge people by the Messias which is our lorde Iesu Christ Striue we then my brethren with all our strength to be of the sede of fayth of the trewe Israel whiche is the onely stronge in our lorde Iesu Christ that hath vainquished the greate Aquilon which hath drawen vs out from the puissance and tyrānye of the same from all places from all nations And then he shall leade vs with hym into the lande of the lyuyng men eternally And we muste be all wel assured of this for this sayeth the lorde god almyghty Vnto whom be glory honour and myght eternally AMEN The Gospell on the .xxv. sondaye after Trinitie sondaye which is the nexte sonday before Aduent sonday the .vi. cha of Ihon. The argument ☞ Our lorde feadeth fyue thousande men with v. barley loues and two fyshes WHen Iesus then lyfte vp hys eyes and sawe a great company come vnto him he sayth vnto Philip whence shal we bye bread that these may eate Thys he sayde to proue him for he hym selfe knew what he wolde do Philip answered him two hundred peny worth of bread are not sufficient for them that euery man maye take a lytle One of hys disciples Andrew Symon Peters brother saith vnto hym There is a lad here whiche hath fyue barlye loues and two fyshes but what are they among so many And Iesus sayd Make the people syt downe There was moch grasse in the place So the men sat downe in nombre about fyue thousand And Iesus toke the bread And when he had geuen thankes he gaue to the disciples and the disciples to them that were set down And likewyse of the fyshes as much as they wold When they had eatē ynough he sayth vnto his disciples gather vp the brokē meate which remayneth that nothynge be lost And they gathered it together and fylled twelue baskettes wyth the brokē meate of the fyue barly loues which broken meate remayned to them that had eaten Then those men when they had sene the myracle that Iesus dyd said thys is of a trueth the same Prophete that shulde come into the worlde THe royal prophete Dauid welbeloued audiēce knowing that the fedyng and meate as well of the body as of the soule is gyuen and distributed vnto men by the only goodnesse and grace of god howbeit more diligently neuerthelesse that of the soule then that of the body he maketh this request vnto god Lorde I haue had my refuge to the teach me to do thy wyll And in another place he fayth The lord god doth noryshe me and I shall lacke nothyng he hath set me in the place of the fedyng whiche is the place of the fedyng of god my frendes Trewly it is the holy scripture in whiche is declared vnto ss the wyll of this greate lorde and with the whiche euery christen soule is spiritually and ghostely fed reueled and nouryshed And this is it whiche at this daye is represented vnto vs by saynt Iohn in his .vj. chap. where as he sayeth that whē Iesus had lyfte vp his eyes and sawe that so greate a multitude was come vnto him he sayde vnto his disciple saynt Philippe wherwith shall we bye breade that these folkes here may eate He spake not this that he knewe not perfetly what he wolde do but he proued his fayth for it is he as sayeth Dauid that gyueth meate to beastes and vnto smale rauens that call to him and for to confyrme it and to giue knowledge vnto him and vnto the other that he was god Take we then doctryne of this place my frendys that our Lorde Iesu Christ is only gouernour of al thinges what so euer they be not only as towchinge the bodye but principally as towching the sowl And let vs not be as Philip and Andrew which not hauing yet stedfast fayth beleued not that he which by his only worde had made and created all the worlde myghte lykewyse by hys worde create and gyue noryshynge by fyue loues two fyshes vnto so great a multitude But what signifieth vnto vs the fyue loues and the two fyshes Suerly my frendes the fyue loues the whiche as S. Iohn sayeth were of barly represent vnto vs as S. Austine and other holy expositours thynke the fyue bokes of Moyses Austine For as barley outwarde hathe a huske very prickyng euen so haue the bokes of Moyses for as touchyng the lawe whiche they conteyne they be merueilous rough and rygorous but if they be spiritually vnderstandyd which can not be without faythe they gyue norishyng vnto the soule For as sayeth the prophete Abacuc Abac. ij The rightwyse man shall lyue by fayth And the two fyshes may sygnify the olde and newe testamēt The newe testament as touchyng the euangelicall apostolicall wrytinges wherin the christen mans faythe is lyuely described The olde as touchyng the other bokes and prophecies ☜ For euē as the fyshes can not lyue without water so lykewyse without faythe none hathe bene is nor shal be saued These fyue loues therfore and two fyshes spiritually vnderstanded haue bene distributed vnto al christen people And if ye aske by whom Surely it is to be answered by the apostles they which be sent from god For this cause my frendes take ye the refection and fode of the soule in the fyue loues and two fyshes spiritually vnderstanded that is to say in the holy scriptures and in fayth And vnderstande that the worldly doctrines can nat nourishe your soules but rather slee thē for our lorde sayeth that for nought we honour him in kepyng the doctrine of men namely if it be not grounded of gods worde but rather made to ouerwhelme subuerte and darken the same Let vs then desyre with instant and feruent peticions this heauenly fode of almyghty God and he wyll without doute gyue it vs aboundantly To whom be all honour glory prayse thankes for euer and euer Amen Finis ¶ Imprinted at London by Richarde Bankes and solde in Fletestrete at the synge of the whyte Harte by Anthony Clerke Cum priuilegio ad imprimendum solum