in fayth or at leste way neither hot nor colde forasmoche as he thought our Sauiour Christ could not help hys sōne except he wente home wyth hym where as in verye dede Christ was able by the only word and commaundement of hys mouth to heal hym namely sith with hys wil he created and made al thynges of nought wherfore by thys he rebuked all them that do demaunde outward signes For he wil not giue vs any signes but only the token of his death and resurrection as only sufficient for oure temporall consolation and eternal saluation knowinge as saith saynte Paule that our olde man that is our sinnes and concupiscences is crucified and deade wyth hym to the ende that we serue no more to sinne but that we shuld walke in newnes of lyffe as risen agayne wyth hym Thys is the token that is giuen vnto vs for our saluation And albeit that he of whom we speake had not such fayth vnto Iesu Christ as he ought to haue had for he demaunded hys bodyly presence as neadefull for to helpe hys sōne yet for all that by hys inestimable goodnes he shewed hymselfe vnto hym suche as he was that is to saye God whyche is not absent from any place hauyng might by hys only word to heale all maladyes and infirmities as well spirituall as corporal and sayd vnto hym Go thy waye thy sōne lyueth and he beleued hys word And in goyng dyd mete wyth hys seruaūtes the whych gaue hym witnesse of the lyfe and health of hys sonne And whan he had demaunded of them the houre of the health of hys sonne and that he knewe that at the selfe houre that Iesu Christ had spoken the worde he was healed he beleued the more and hys fayth was augmēted and he dydde not only beleue but also all hys housholde Degreis in fayth after S. Bede Wherfore my frēdes the excellent clerke Bede noteth here in thys place that in fayth ther be degrees lyke as in other vertues whych haue initiū incrementum et perfectionem that is to saye a begynnynge an increase and a perfection The faythe then of thys man had begynnynge when he asked hys sōnes health increase when he beleued Christes wordes saynge thy sonne lyueth perfection when hys seruauntes brought hym tydynges that hys sōne was hole in dede aboute what tyme he recouered O howe the worde of god is myghty and of greate power the whych destroyeth thus al syknesses principally infidelite whych is the greuoust syknes that maye be for yt is cause of death not only bodely but eternall Let vs then haue fayth and stedfast hope in our Lord Iesu Christ whych seeth all and knoweth all and whyche is in all places And wyth one onlye worde shall he gyue vs lyfe both bodely and gostly vnto the glory of the celestiall father whych healeth all and wyll heale all that be sycke by him Qui uiuit et regnat c. Amen Thepistle on the .xxij. Sondaye after Trinitie sonday The first chap. to the Philippyans Th argument ☞ Paule wishethe that the grace of god charitie myght increase in vs. BRethren we trust in our Lord Iesu Christ that he whych hath begonne a good worke in you shall performe it vntyll the daye of Iesus Christ as it becōmethe me so to iudge of you all because I haue you in my harte forasmoche as ye al are companyons of grace with me euen in my bondes and in the defendinge and stablyshynge of the gospell For god is my record how gretly I long after you all from the very hert rote in Iesus Christ And this I pray that your loue maye increace yet more and more in knowledge and in all vnderstandinge that ye maye accepte the thyngs that are most excellēt that ye maye be pure and suche as hurte no mans concsiens vntyll the daye of Christe beyng fylled with the frute of ryghtousnes which frute cometh by Iesus Christ vnto the glory and prayse of god THe apostle saynt Paule good people doth here teach vs that we must abyde and wayte for frō God the perfection and accomplyshyng of all good workes begonne sayeng that it apperteyneth vnto hym to make an ende of the woorke that he hath begonne the whych is wtout doute the worke of fayth whych worketh by charytie For Iesu Christe sayeth in the .vj. chapter of saynt Ihon Ioh. xj Yt is the worke of God sayeth oure Lorde that ye beleue in hym that he hath sente And also Iesu Christe is called auctor of fayth Also it apperteyneth vnto God for to gyue vs perseuerance and contynuaūce in the same fayth vnto the daye of Iesu Christe as it is written in the .xxxvi. psalme The afflictions of man shal be redressed in welth by god wherby we maye lightly vnderstand that man as of hymselfe cannot do any good and that all they whych vaunte them of theyr power do erre and blaspheme agaynste God when they attribute vnto thēselfes that whych apperteyneth vnto God whose power it is when we do any good The daye of Iesu Christe is the daye of the death of euery body The day of Iesus Christe and to speke generally it is domes daye at the whych daye he shall yelde vnto euery one accordyng vnto hys fayth or infidelitie that they shal haue folowed vnto the faythfull lyfe eternall and vnto the vnfaythfull the deathe eternall And the apostle might iustly thynke of the Philippians that god wold do vnto them this grace for to make them to perseuer vnto th ende for the charite that he had vnto them the which beleue lightly al thinges that is to the honour forbycause also that themselues did reioyce when they had vnderstande that in prysonmente at Rome he defended hym after suche a sorte that it was vnto the confirmation of the gospell and the greate ioye of the same And therfore he prayed them that thys charytie towarde god and loue vnto hys worde might aboūde and increase alwayes more more in the knowlege of god and in all spirituall sense for to discerne and approue the meruelouse thynges and for to be pure and clene and without offending and rebuke at the day of our lorde Iesu Christ both particuler vniuersal al replenished with the frute of iustice which is the iustice of faith by our lord Iesu christ vnto the glory of the eternal father In this saint Paule giueth vs to vnderstand how that al begynning the endes of good workes ought to be attributed vnto God And the charytie whych one ought to haue to another when one heareth or vnderstādeth that the worde of God doth growe it augmenteth and confirmeth whych is the doctrine of the Gospell for in the same is the true science and knowlege of god and the wit of the holy ghost wherby one maye proue and assaye the better thinges whych be the welthes spirituall and heuenly The whyche graunt vs the heuenly father by our lorde Iesu Christ Amen The gospel on
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
Math. vi Forgyue vs our trespasses as we forgyue thē that trespasse agaynst vs. And by these wordes sayeth saynt Austine humblynge oure soules we cease not after a maner to do dayly penaunce But it is to be feared lest many of vs playe rather the pharisees parte thynkynge our selues hyghly in gods fauour and in the meane season despysynge our neghbours whych by theyr humble submission and penitent hertes shall get vp before vs. Heauen is gyuen not to such as iustifie themselues by their owne dedes but to such as mekely and penitently call for mercy pardon and grace wherby they maye afterward worke that maye be pleasaunt in gods syght Who wol surely in heauen crowne them wyth glorye immortall To whome be honoure and prayse for euer and euer Amen The Epistle on the .xij. sondaye after Trinitie The .ij. Epistle to the Corin. the .iij. Chap. Th argument ☞ The ministration of the gospel is here praysed BRethren such trust haue we thorow Christ to godwarde not that we are sufficient of oure selues to thynke any thynge as of oure selues but yf we be able vnto any thynge the same commeth of God whych hath made vs able to minister the new testament not of the letter but of the spirite For the letter kylleth but the spirite gyueth lyfe Yf the ministracion of death thorow the letters fygured in stones was glorious so that the chyldren of Israel coulde not behold the face of Moses for the glorye of hys countenaunce whych glorye is done awaye why shall not the ministracion of the spirite be much more glorious For yf the ministrynge of condemnation be glorious much more doth the ministration of ryghtuousnes excede in glorye FOr bycause that saint Paule welbeloued brethrē in our sauiour Christe had a lytle before the begynnynge of the epistle of thys daye praysed the Corinthians sayenge vnto them that they were hys epistle in Iesu Christe in asmuch as they had receyued hys gospell and had wrytten and imprinted his fayth in theyr hartes by hys administration preachynge Ministred by vs sayeth he not wryttē with ynke but by the spirite of the lyuyng God Not written in tables of stone as those that Moses had but in tables of flesh in the harte therfore to thyntent to gyue them none occasion that they shulde waxe therwyth proude and to hope and glorie in themselues and not in God and also for to holde them in humilitie vnder the sauegarde of God saynt Paule sayeth We haue truely such hope in God by Christ not that we are sufficient of our selues c. As yf he had sayd Thys that I saye I do not speake it arrogantly presumynge of myne owne wyttes but I haue such hope in God by Iesu Christ that thys that I say is true and shall abyde true I do not saye it of my selfe as of my selfe for we be not sufficient to thinke any thynge of our selues as of our selues but oure sufficientnes and all that whyche we maye thynke speake and do touchynge goodnes cōmeth and dependeth from God whych is begynnynge myddes and ende of all goodnes The whych hath made vs and gyuen vs power to be ministers and preachers of the new testament of the new and good promises whych are by Iesu Christ He hath gyuen vs authoritie and commission to be a preacher not of the letter but of the spirite for the letter sayeth saint Paul sleeth the soule and the spirite doth quycken it We ought here to note well the difference that there is to preache the letter and the spirite For vnto the tyme that the lyuely worde of God be by feruēt fayth rooted in our hartes vnto the tyme I say that we serue God nomore wyth euell wyll but ioyfully and frely what studye or lections soeuer we take yea yf we knewe the olde and new testament by rote of harte yet folowe we the letter But the spirite of God the spirite of scripture the spirite of the which S. Paul speaketh of here is out of feare it serueth in lybertie For where the spirite of the Lorde is there is lybertie fredome Saynt Paule now after that he bare the lyght of God I meane the worde of Iesu Christ beynge desyrous and wyllynge not to hyde it vnder a bushell but exaltynge it and settynge it vp to be bruted and praysed of angels and of men commeth to compare the eternall gospell vnto the transitorye lawe of Moses He calleth the lawe of Moses the executynge or administracion of death damnation Not but that the law is good and holy yf it be vsed lawfully but forbycause the Iues haue abused it to theyr damnation And for the same cause by occasion it is called administration of death He sayeth than yf the administration of death that is to saye yf the auncient lawe was delyuered and gyuen in lyght in puissaunce and in glorye what shall the lawe of the gospell be whych is the administration of the spirite of lyfe and of iustice But forasmuche as dyuerse heretikes and vnlearned persones haue mysvnderstanded thys wrytynge of saint Paule in thys place therfore I thynke it not amysse brefly to make a faythfull reapport vnto you of S. Austines wordes concernynge the interpretacion of thys place Thus he wryteth in hys seconde boke agaynst the aduersary of the lawe and prophetes The lawe albeit it be holy iust and good The wordes S. Austine yet it bryngeth death to the transgressours and breakers therof whome the grace of God helpeth not to fulfyl the iustice of the lawe For it behoued that in the olde testament a lawe shuld be layde vpon the proude and stubborne Iues and on such as trusted vpon the power of theyr owne wyll whych lawe shuld not gyue them ryghtuousnes but shulde commaunde vnto them ryghtuousnes and so beynge wrapped and in tangled wyth the death for transgression that they myght fle to grace which grace not only cōmaūdeth but also helpeth thys grace in the new testament is reuelate and opened vnto vs. And of thys occasion do these blasphemours of gods worde thynke that the lawe was nought whych was gyuen by Moses bycause it is called the ministration of death fygured in stony letters They consyder not that it was so called bycause of them whyche thoughte by theyr owne fre wyll to satisfye the lawe not holpen with the spirite of grace were holden gyltye of transgression vnder the letter of the same lawe For assuredly the transgression or breakinge of the lawe shuld not be euell onles the law it selfe were good What maruayle is it than yf it be called the ministracion of death where the letter kylleth in prohibitynge euell whych is done and in commaundynge good whych is not done and on the contrary syde that the other is called the ministracion of the spirite whych quyckeneth that we mought ryse from the death of preuarication and rede not gyltie in tables ryghtuousnes ☞ but beynge fre might haue it in our hartes and maners that is to
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
that I am come froÌ„ the father Wherfore good christen brethren syth we haue suche an aduocate and mediatour for vs yea sithe we also our selues be admitted by Christe to the function offyce of prestes I pray you why shulde we so muche depeÌ„de vpoÌ„ confideÌ„ce of others to be meanes suters for vs This thyng also doth the auncient and holy father S. Chrysostom ful wel declare in his homely De profectu euangelij Where he writeth in this wyse Chrisostome Thou shall nede no patrones or aduocates with god neyther shalt thou nede to runne hyther and thyther to flatter other that they maye intreate for the but albeit thou be alone and hast no patrone or intercessour but prayest to god by thy selfe alone yet shalt thou throughly obteyne thy sute demaunde For god doth not so easely graunte when other men praye for vs as when we praye our selues although we be full of many vices and synnes Lo what thys holy doctour saythe He certifieth the that thou arte soner herd when thou praiest for thy selfe then when thou makest other to praye for the. Theophilactus in Iohan ca. xv Whyche thynge Theophilactê° affirmeth also where he saith Marke that albeit sayntes or holy men praye for vs as the Apostles dyd for the woman of Cananee yet we be rather herd when we praye for our selues Furthermore we muste take hede good people that we be suters vnto god in our prayers for nothinge that is repugnaunt to the glory of god to our owne saluation and to gods will For in thys behalfe that god almyghty wyll neither admytte nor heare oure prayers it is manifestlye shewed by that he teacheth vs in our pater noster to saye Fiat voluntas tua Math. v. thy wil be done Wherfore we shall then be hard when in our necessities we desire and require gods helpe hauing respect euer and casting our eyes to his wyl to hys coÌ„maundement and promise and not alledging our owne worthynes whyche is nothyng at all but only the merite of Christe then I saye oure petition and sute shal surely be admitted hard Forasmoch as all the promises in Christ be est and amen that is to saye moost certeine and sure ij cor i. as Paule in his second epistle to the Corinthians wryteth Moreouer bicause oftentymes we be so vntoward and folyshe that we cannot espye oure owne necessitie and nede Therfore Christ wil likewise teache vs what maner thyng our petition ought to be Ro. viij praye sayth he that your ioye may be ful What ioye I pray you is this vndoutedly it is no worldely or corporall leapynge or daunsing and reioising but it is a spirituall ioye wherof saint Paule maketh mention wher he saith Phi. iiij Reioise in the lord And againe I saye reioise From whence then procedeth this ioye Surely of faythe But howe is this Truly if at any tyme I heare the gospell taughte wherin is offeryd by Christe to all men remission of synne I muste beleue it if I woll that that sermon or preachyng of Christe shulde do me good But beleue it I cannot onles by the word the holy ghost be gyuen me whych maye worke such feith in me That if the worde the spirite workethe in me fayth I nede not to doubte any thynge at all herein but that Christe hathe not only perdoned me my synnes in suche wise that they canne no more be called into iudgement and condemne me From whence the peace of coÌ„science springeth but also that he hath recoÌ„ciled the father in heauen vnto me and made him my speciall good lorde and father in such sorte as he now knowledgeth and reputeth me for his sonne and that he wol preserue and conserue me vnto euerlasting liefe and from hens afterward spryngeth oute peace of conscience vnto me and the spirituall ioye wherof in thys gospell oure sauioure Christe speaketh but suche ioye oughte alweyes to growe and to be increased if it wolbe made perfecte and ful ij pe iij. Wherfore that it may growe and wyth perpetual encrease waxe greater and greater vndoubtedly god of his most bountifull mercy will brynge to passe if so be we instantly call vpon hym with coÌ„tynuall prayers Syth therfore good christen people Christ hath gyuen vs in commaundement that for such ioye of harte we shulde praye to thentente it myght be made consuÌ„mate fully perfecte we must here obey him that we may truly saye with the blessed virgine Marye Luce. ij Et exultauit spiritus meus in deo salutari meo That is to saye My spirite reioyseth in god my sauioure Finally my brethren Christe doth here agayne setoute the rudenes and ignorance of his apostles before theyr eyes and confesseth that hys lessons and teachinges haue bene hithervnto but as ridles and parables vnto them and that to the vnderstanding of such thynges as he taught them it was necessarie that he shulde not speake vnto them in parables and ryddelles but that he shulde speake of hys father vnto them openly and frely that is that it was necessary that he shulde sende them the holy ghoste who myght make them able to attayne hys wordes And suerly good people this kinde of ignoraunce and blyndnes was not only in the apostles before they were confirmed with the holy ghost Psa xiij Ioh. iij. but it is also naturally planted in all men in so moch that ther is not one whych canne either vnderstand or worke any thinge that good is onles he be transformed by the spirite of god vnto a newe creatute We thinke our selues neuertheles very prudent and wyse euen as the apostles dyd in this gospell sayenge lo nowe thou speakeste frely openly neyther speakest thou any parable now I know that thou knowest al thinges c. But no doubt thys was a very folyshe rashnes and arrogauncie euen as that was that Peter dyd when he wolde go with Christ both into pryson and into death by whyche rashe promise he shamed hymselfe when before the cocke crewe he denied his Maister Christ thryse Wherfore all thys hole thynge is wrytten for oure cause that we shuld not arrogauÌ„tly presume to take any thynge vpon vs rashely and temerariously but that we shuld rather walke in an humble mynd and spirite confessinge and knowledginge continually that we be bothe miserable and ignoraunte persons in such thynges as concerne Christes glorye forasmoche as without the spirite of god we canne neuer vnderstande the mystery of the gospel For assuredly the wysdome of the fleshe is foly before god and the more knowlege it boasteth pretendith in spiritual and diuine thynges so moch the more is the foly of it declared and vttered Let vs then my good brethren and sisters in all oure necessities and troubles pray accordynge to the wordes of this gospel but to whom To the father of heuen In whose name In Christes ☞ And what shall we praye for that our ioye may be perfyte
full What is thys to saye that by Christ our sinne beynge taken away our conscience maye be quyet and sure of euerlastinge lyfe whyche is a ryght perfecte ioye Let vs praye that we maye be taught openly and playnly wythout prouerbes or parables that is that we maye receyue the holy spirite of cōforte into our soules whych in gods worde maye instructe vs of all trouth Whych graunt vs God the father of heuen Qui viuit et regnat in secula seculorum Amen A sermon in the Rogation weke or a briefe instruction for the weake in the faithe what they ought to do in these dayes of Rogation GOod people thys weke is called the Rogation weke bicause in thys weke we be wōte to make solemne and general supplycatiōs or prayers which in Greke be called Lytanyes litanies Nowe therfore I exhorte you and in the Lordes name I require you that in al your Litanies or supplications ye wol so do that the thynge maye agre to the name and that this oure Litanye thys our supplication and rogation may be made wythe such true and ernest fayth that we may admonishe god and put him in mynde of hys fatherly promises He that wyll not endeuour hymselfe to do this let hym tarye styll at home let him kepe him and absteyne from thys holy processiō lest he happen to iritate and to angre god more then other men shal be hable to pacifie and styll hym The abuse of these dayes Albeit alacke for pitie these solemne accustomable processions and supplications whyche we vse commonly as in this weke to make be now growen into a ryght foule and detestable abuse so that the moost parte of men and women in these solemne dayes of supplication do come forth rather to set out shewe themselues and to passe the tyme wyth vayne vnprofytable tales and mery fables than to make general supplications and prayers to god for theyr necessities I let passe the other enormities and vices whych on these dayes be customably perpetrate and done I wyll not speake of the rage and furour of these vplandysh processions and gangynges about whych be spente in ryottynge and in bely chere Furthermore the banners and badges of the crosse be so vnreuerently handled and abused that I maruayle greatly God destroye vs not all in one yeare What shall I say Surely they are now growen into such abuse that there be farre greter causes to take them awaye and vtterly to abrogate them wyth the other holydayes than ther were in tymes past to institute and ordeyne them And assuredly it is the parte of byshops of parsons of vycares and curates yea also of the prophane Magistrates to se that those vnchristen and vngodly abuses be auoyded and taken awaye or yf the thynge be past remedy vtterly to abolish and abrogate these letanies and supplicaciōs thus abused For assuredly it were much better and more christian lyke ☞ that christian men and women were gathered and assembled together in the church there to make theyr supplications prayers to god than after such an hethē vnruly fashion to mocke God and his holy sygnes And no doubt such as be curates and herdmen of Christes churche shall rendre a sharpe rekenynge and accomptes to God for wynkynge at these abuses Now in these Rogation dayes What is to be demaūded in supplications two thynges are to be asked of God and prayed for The fyrst is that God of hys goodnes and clemēcy woll defende and saue the corne in the felde and that he woll purge the ayer to thintent that not only the lappe of the earth may be replenished wyth seasonable rayne and that the ayer maye be tempered to the vtilitie and furtheraunce of the corne but also that it be not infected that by the eatynge and drynkynge therof neyther we nor our bestes do catche any pestilence poxe feuers or other diseases i. Timo. iiij For as testifyeth saynt Paul in hys fyrst epistle to Timothie gods creatures as meate drynke corne ☜ and such other thynges be sanctifyed by the worde of God and by prayer For frō whence come pestilencies the other kindes of diseases and of syckenesses than that the noysome spirites do infecte the aier And by reason herof cōmonly our corne and grayne be peryshed infected and blasted and so we God permyttynge the same by eatynge and drynkynge our owne grayne do gette vs death and greuouse affections of the body For this cause be certayne gospels redde in the wyde felde amōges the corne and grasse that by the vertue and efficacie of gods worde the power of the wycked spirites whych kepe in the ayer may be broken and the ayer made pure cleane to thintent the corne maye remayne vntouched not infected of the sayd hurtfull spirites but serue vs for our vse and bodely sustenaunce Wherfore my deare brethren we oughte to make these solemne processions wyth ernest myndes and wyth all reuerence in especiall we oughte to handle and to heare the worde of God wyth deuoute and religiouse myndes Thus doynge doute we nothynge but that gods worde wol vtter and execute hys vertue vpon the corne and ayer that those noysome spirites of the ayer shall do no hurte at all to our corne Seconde thys is also moost of all to be desyred humbly to be prayed for in these rogation dayes that God woll vouchsaue to blesse hys creatures not only as before is sayd for the cōmoditie of oure bodyes but also for our soules helth lest our miserable soules do herby catche vnto themselues pestiferous infection and damnable contagion I meane as thus The poyson and infection of the soule is synne Now whan God poureth vpon vs plentyful croppes and increase of all thynges forthwyth we beynge moost ingrate and vnkynde persons do vylaynously gyue oure selues to dayly bankettes and feastynges and to moost beastly fyllynge of our pāchies herof by by ensueth ydelnes of it sprynge whordomes adulteries blasphemies cursynges periuries murders warres and all myschiefe so that it were much better for vs yf our corne and cattel dyd not so happely and plenteously prosper and take So the thynge that we demaunded in our processions and supplications we do fynde for god maketh vs here aboundauntly in this behalfe to enioye our requestes and desyres and doth minister al thynges to the bodye wyth a large blessynge whyche thynge neuerthelesse is moost present poyson and pestilence to the soule and it is the occasion of great myschefe For doubtles surfettynge and ydelnes of all noughtynes be the rotes and the fountaynes of all euels But alake alake thys goostly infection we nothing at all regarde we passe not of it No man regardeth the spirituall pestilence The pestilēce which noyeth the body we eschue it with great care and we study to dryue it awaye wyth often prayers and supplications laynge vnto it all the medicines and remedies we can deuyse But in thys
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
frutes But a corrupte tre bryngeth forth euell frutes A good tre can not brynge forth bad frute neyther can a bad tre brynge forth good frutes Euery tre that bryngeth not forth good frute is hewen downe and cast into the fyre Wherfore by theyr frutes ye shall knowe them Not euery one that sayeth vnto me Lorde Lorde shall enter into the kyngdome of heauen but he that doth the wyll of my father whych is in heauē he shal entre into the kyngdom of heauen FOrasmuche as good christen people it is harde to know false teachers and theyr doctrine therfore our Sauiour Christ thought it not ynough to bydde vs beware of them but he addeth also certain tokens and sygnes wherby we maye easely discerne and knowe them They come sayeth Christe vnto you in shepes clothynge but inwardlye they are rauenynge wolues They come vncalled vnappoynted vnsent of God naye sent rather of the deuell to blase and sowe abrode the wycked learnynge doctrine eyther of the byshop of Rome or of the cursed Anabaptistes or of the sacramentaries or brefly to conclude of some other vngodly and detestable here tykes The Lorde of heauen kepe vs and preserue vs all from theyr infections They come I saye vnsent for accordynge to the sayenge of the prophete Hieremye Ier. xxiij Currebant ego non misi eos They ranne and I sente them not sayeth the Lorde In outwarde appearaunce they seme moost holy men and of great simplicitie But surely accordinge to the cōmon prouerbe they be foxes or rather wolues cladde in lambes skynnes They be lyke paynted and gaye sepulchres whyche be fayre wythout full of all stynche and caren wythin They come in shepes clothynge What beast is more simple more harmeles yea more profytable also to the common welth then the shepe But what be these false teachers inwardly Inwardly sayeth Christ they be rauenouse wolues The wolues propertie is to rauen Ioh. x. to rente to spoyle to deuoure the shepe But nowe how shall we kepe vs and beware of these woluyshe preachers By theyr frutes sayeth Christe ye shall knowe them as who shulde saye Yf they be good men in dede and ryght teachers and no hyprocrites I meane no counterfeyte nor deceiuable preachers they must nedes brynge forth good and godly workes euen such workes as God cōmaundeth them to do and not workes of theyr owne deuysynge fantasyenge but such as God alloweth and whych procede of a fayth vnfayned And not only they woll do them but also teache the same to other euē as Christ and hys Apostles wold haue them taught as they themselues taught them not that by them we shuld iustifye our selues as the proude and gloriouse pharisee dyd that Christ speaketh of in the .xviij. chapter of Luke lu xviij but that we shulde accordynge to thexemple of the lowly publicane cōfesse our selues synners and desyre gods mercy The good and ryghte preacher woll teach the people vnfaynedly to truste repose themselues in Christ to stycke to the merytes of hys passion vtterly to reuounce theyr owne ryghtuousnes and merytes in gods syght He woll teache them neuertheles to mortifye theyr carnal afections and to do good workes euen of a fre harte or els that accordyng to Paules rule they declare them selues not to be the chyldren of God Ro. viii For yf sayeth Paule ye lyue after the fleshe ye shall dye But yf ye mortifye the dedes of the body through the spirite ye shall lyue But agayne he wol teache them not to clayme heauen as of duetye for theyr workes sake Rom. vi but rather for the promyse sake For thoughe death be the wages of synne yet eternall lyfe is no wages but as Paule calleth it the gyfte of God throughe Iesus Christ our Lorde Yea he woll teache them whan they haue done altogether yet to confesse and saye that they be vnprofytable seruauntes These I saye be the frutes of good teachers these be the grapes these be the figges that come of the good trees They that teache or lyue otherwyse be naughtye corrupte trees theyr frutes that they brynge forth be thornes and thystyls And I passe not though dyuerse false teachers haue dyed moost cōstantly and paciently in theyr erronious opinions as many papistes and also Anabaptistes sacramētaries haue done in our tyme and as it is redde that certayne heretiques named Donatistes dydde in olde tyme. Whose erroure S. Augustine confutynge wryteth Austine that in a christian man the sufferyng of death is not to be consydered but the cause of sufferynge that is to wyt whether hys doctrine be suche that he ought to suffer death for by the cōmaundement of God Seconde we be here taught that wycked euel doctrine can not endure but as an euell tree whyche beareth no good frute is hewen downe and caste in to the fyre euen so it is wyth euel doctrine and wyth the teachers therof Let men buylde vpon the foundacion of Christ what they woll surely yf theyr buyldynge be stubble or haye that is to saye yf it be no sounde sure doctrine i. cor iij the fyre at length woll brēne it vp But yf the buyldynge be golde syluer or preciouse stones it shall stande agaynst all tempestes As we se at thys daye how the papistical doctrine at the touch stone of gods worde appeareth in the lykenes what it is and how it begynneth to vanyshe awaye euerywhere where the gospell is preached But the pure worde of God abydeth for euer Fynally Christ doth teach vs here that these gloriouse and holy hypocrites whych in outwarde apparaunce and in name appeare christiās speakynge alwayes of god but doynge nothing that god byddeth them do shal not entre into the kingdome of heuen But they shal come thyther whych haue Christ and the gospell not in theyr mouthes onely but in theyr hartes also whych do the wyl of Christ and lyue as the gospell teacheth them These shall enheryte the kyngdome of heauen where they shall lyue eternally in all ioye wyth the father sonne and holy goost To whome be glorye Amen The Epistle on the .ix. sondaye after Trinitie The .i. Epistle to the Corin. the .x. Chap. Th argument ☞ God 's vengeaunce vpon euell lyuers and ydolaters is here set forth in exemples vnto vs. BRethren we shulde not lust after euel thynges as they lusted And that ye shulde not be worshyppers of ymages as were some of them accordynge as it is written The people sat downe to eat and drynke and rose vp to playe Neyther let vs be defyled wyth fornication as some of them were defyled wyth fornicatiō and fel in one daye .xxiij. thousande Neyther let vs tempte Christe as some of them tempted and were destroyed of serpentes Neyther murmure ye as some of them murmured and were destroyed of the destroyer All these thinges happened vnto them for exemples but are written to put vs in remembraunce whome the
please Iesu Christ the glorie of the father the glorie of the angels and of men to abyde in you by feruent faith in your hartes founded and rooted in charitie to thyntente that you maye knowe and vnderstande the incomprehensible graces whych by him be gyuen vnto vs the largenesse and length of the same for the earth is full of the mercy of the Loroe God sayeth the prophete Dauid and the hyghnesse and depthnesse Psalm xxxij for they do perse the heauens and the hylles He whych is descended is he which hath ascended aboue al the heauens sayeth saint Paul Eph. liij To thintent also that ye shall know the great charitie of Iesu Christ toward vs the whych knowlege is more to be estemed than all the science of the worlde and that you shulde be replenyshed in all aboundaunce wyth the graces of God In thys epistle saynt Paule declareth in short conclusions the perfection of the christen lyfe vnto the whych we ought to breath and to sygh He doth not praye that god shulde gyue them much temporall goodes for to lyue at theyr ease but he desyreth and prayeth that they maye haue strength for to endure and to beare with him the crosse of Iesu Christ For all the lyfe of a christen mā is to endure In the conclusion of the epistle wyth profounde harte and wyth great spirite he yeldeth graces louynge thankes vnto God sayenge Vnto him whych is able for to gyue vs more than we can demaunde or thynke accordynge vnto the myght the whych puissantly strongly worketh and laboureth in vs vnto hym be yelden all glorie by all the church by the meanes of hys sonne Iesu Christ For euen as by him al grace is gyuē vs from the father so it must nedes be that by hym whych is the begynnynge and the ende all glorie be vnto hym rendered Then my brethren let vs not discourage our selues of the worde of God of the doctrine of the gospell for any tribulation or worldly vexacion that may happē vnto any of them by which it shal haue pleased God that they shuld bear it yf it be hys pleasure to make them to beare hys crosse vnto them whych shall beare it but so much the more let vs be founded stedfast and ferme rooted in fayth hope and charitie and we shall knowe the incōprehensible graces of God And he that surmounteth all myght shall delyuer vs from al euell and shall leade vs vnto hys glorye vnto hys heauēly kyngdome where in eternall ioye we shall yelde perpetuall graces and prayses vnto the father of heuen by our Lorde Iesu Christ To whome c. The Gospel on the .xvi. sonday after Trinitie The .vij. Chapter of Luke Th argument ☞ Christ rayseth a deade man to lyfe agayne IEsus wente into a cytie whyche is called Naim and many of hys disciples went wyth hym and much people Whan he came nye to the gate of the cytie beholde there was a deade man caryed out whych was the only sonne of hys mother and she was a wedowe and much people of the cytie was wyth her And whan the Lorde sawe her he had cōpassion on her and said vnto her wepe not And he came nye and touched the coffyn and they that bare hym stode styll And be said Yonge man I say vnto the aryse And he that was deade sat vp and began to speake And he delyuered hym to hys mother And there came a feare on them all And they gaue the glorie vnto God sayenge A greate prophete is rysen vp amonge vs and god hath vysited his people THe thynge good people whych is moost agreable vnto god and that whyche he demaundeth requyreth of vs principally is to beleue hys word as saynt Paule saythin the .xi. chapter of hys epistle to the Hebrues It is impossible to please God with out fayth For thys cause all the myracles whyche were at any tyme done aswel by Iesu Christ in erth as by hym in hys members it hath not ben for to attribute the honoure vnto hys members or that hys members hath done myracles but for to approue the worde of God and for to manyfest hys glorie and myght to thintent that he shulde be honoured and reuerenced of euery body and in euery place as the prophete sayeth Lorde god all the earth doth worship the. For thys cause oure Lorde hath raysed vp from death to lyfe the wedowes sonne of the whych is made mention in the gospel of thys day He hath here raised one from bodely death for to make vs to beleue that he hath the power also for to rayse vs agayne from spirituall death And also he shall rayse vs vp agayne bodely at the day of dome As he said vnto Martha I am the resurrection and lyfe who so beleueth in me he shall not dye eternally Ioh. xi All they therfore whych do not lyue accordynge vnto the spirite whych folowe the olde lyfe of Adam whyche accomplish the desyres concupiscences and workes of the flesh of the whych was spoken in the epistle of the last sondaye they be deade spiritually For who that hath not the holy goost he hath no lyfe he doth not belonge vnto Iesu Christ whych is the lyfe Yf any hath not the spirite of Christ he is not Christes Ro. viij He is borne and conducted of euell spirites to the pytte of hell Yf Iesu Christ do not come quyckely for to touche hym wyth hys hande the whyche sygnifyeth hys great puissaunce and myght conioyned wyth hys worde Yf he do not speake and touch lyuely the harte it is impossible that the sayd creatures shulde haue power to ryse agayne or that they shulde euer chaunge from the death of the soule vnto newnes of lyfe and state of grace For surely so longe as we be in deadly synne and vnder the thraldome and subiection of the fende so longe we be as deade persons S. Ambrose And therfore sayeth saynt Ambrose We lye deade in secrete whan eyther the fyre of vnreasonable lust brenneth vs or the colde humoure drowneth and as it were wyth a certayne slouthfulnesse of the bodye the sharpenesse of the mynde is accombred and ouerwhelmed in which case we can not ryse out of our drousye slomber but by Christe And yf sayeth thys holy doctour saynt Ambrose An allegorie it be an heuye greuouse synne whych thou thy selfe arte not able to wash awaye wyth the teares of thy penaunce and repentaunce let thy mother the holy church wepe for the. Let the people also be assistente vnto her And fortwyth thou shalt ryse agayne oute of the coffyn or beere and shalte begynne to speake wyth an other lyfe and all that heare it shall feare shal be corrected by thexemple of one They shal also prayse God Bede whych hath gyuē vs so great remedies to eschue death And here sayeth Bede is the errour of the heretiques called Nouatians confounded whych whyle they go about to destroye the
spirituall dropsye whych was spiritually ful of the dropsye and ful of waters of concupiscence wherby it peryshed and drewe vnto eternall death Moreouer in thys gospell Christ doth aduertise vs of these couetouse and proude scribes and pharisees whych by theyr ambition at the feastes and banckettes dyd take the fyrst and moost honourable places For the whych cause Iesu Christ doth correcte them and instructeth them and vs also wyllynge vs whan we shal be called vnto mariages and feastes that we do not syt in the hyghest places but in the lowest The whych maye be vnto vs very well a moral doctrine as to the exterior worke as the holy doctours of the church do full well declare it in especiall the great clerke Basilius declareth it on thys wyse To take the lowest place at feastes accordynge to the Lordes commaundement is conuenient but agayne contenciously to runne into it is a thynge reprouable as a disturbaunce of ordre and occasion of hurly burly And surely sayeth thys clerke yf contencion be moued who shuld syt lowest amonges you ye shall diffre nothynge from those that stryue to syt hyghest for al is one mater Wherfore lyke as our lorde sayeth here it is expedient for hym that maketh a feast to appoynt the order of syttynge So shal one of vs in pacience susteyne eche other honestly and doynge al thynges in order and not after the fansye of some we shall neyther seme to conterfayte humilitie by ouermuche gaynsaynge but rather by humilitie we shall obtayne pacience For surely it is a greater token of pryde by ouermuch repugnauncie refusing not to syt in such place as the feastmaker thynketh mete for vs and contenciously to occupie the lowest rowme than it is to syt in the hyghest place whā we be commaunded so to do Thys sayenge therfore of Christ morally is thus to be taken Yet for all that spiritually it maye be well vnderstanded as Bede other expositours also do godly applie it of the mariage of the sonne of God wyth humayne nature whych is the vnion and the mariage of hym and all faythfull soules Math. xxij Of the which it is wrytten in an other place That many be called but fewe elected The whych sentence of God ought to astonny vs we ought diligently to consider what they be which be chosen in desyrynge to be of theyr company Truly Iesu Christe hymselfe doth shewe vs sayenge That whosoeuer doth hūble hymselfe in makynge hymselfe seruaunt vnto all and doynge the workes of charitie to hys brethrē for the honoure of hym he shal be elected or chosen and exalted And on the contrary who soeuer shall exalte hymselfe in wyllynge by pryde to haue maystershyp and lordshyp ouer al and vncharitably neglectynge and despysynge hys euen christen and poore brethren he shal be humbled put downe and cast backe frō the mariage for God resysteth proude men and gyueth grace vnto the hūble Wherfore my frēdes let vs at al tymes do good workes and mercy vnto all Let vs not be ambitious of worldly honoure Let vs humble our selues vnder the myghty hande of God after thys lyfe we shal be by hym exalted whan it shal be hys pleasure and godly wyll into eternal glorye wyth the cōpany of all those that be happy for to prayse hym blesse hym wythout ende The Epistle on the .xviij. sonday after Trinitie The .i. Epistle to the Corin. the .i. Chap. Th argument ☞ A gratulacion or thankesgyuynge for the true knowlege of godlynes BRethren I thāke my God alwayes on your behalfe for the grace of god which is gyuē you by Iesus Christ that in al thynges ye are made rych by hym in al vtteraunce and in al knowlege by the whych thynges the testimony of Iesus Christ was cōfermed in you so that ye are behynde in no gyft waytynge for the appearynge of our Lorde Iesus Christ whych shall also strength you vnto the ende that ye maye be blamelesse in the daye of the commynge of our Lorde Iesus Christ SAynt Paul good christen people in the epistle of thys present sondaye doth teache vs that he whych hath the grace of God in hys harte whan he seeth the poore synners leaue theyr euell lyfe and that they conuerte them vnto God in grace is excedyngly ioyfull and continually yeldeth graces and thankes vnto God For it is wrytten in the .xiij. chapter of hys fyrst epistle vnto the Corinthiās Charitie doth not reioyce at iniquitie that is to saye of the estate of sinners but is in heuynesse pytie and compassion But it reioyceth of truth whych is whan they leaue theyr synnes and the vanitie of thys worlde that they conuerte them vnto God whych is all veritie And also ioye is made in heauen amonges the angels of God as it is wryttē in the .xv. chapter of S. Luke It is ioye before the angels of God for a synner that doth penaunce Also saynt Paule here yeldeth graces and thankes vnto God for the Corinthians knowynge that it was not by any workes that they had done that they were conuerted but by the only mercy of God not deserued on theyr behalfe And thus it is of vs. In oure conuertynge by true fayth vnto Iesu Christ we be made ryche in hym in all thynges in all wordes and in al sciences that is to saye in the doctrine of the gospell by the whyche is confermed vnto vs the wytnes of our saluacion knowyng certaynly that the myght of god is in the Gospell for to saue all them whych shal beleue in it But before that we be worthy to haue suche and so great rychesses we muste renounce and vtterly forsake the vayne confidence and trust in the rychesses and delytes of thys worlde For Iesu Christ hymselfe sayeth vnto vs math vi that we can not serue God and also the rychesses of thys worlde Moreouer in an other place he sayeth that yf we do not renounce in our mynde and affection all the goodes that we do possesse we can not be hys disciples Let vs thā hold vs by fayth in oure conuersion to God the whyche fayth foloweth so many gyftes and graces of God that there lacketh nothynge for saluation And we shall abyde in all suertie and in peace of conscience the commynge of Iesu Christ whych shal be particulerly at the daye of our death and departynge frō thys worlde and generally at the daye of dome at the whyche tyme he shall come and gyue vnto vs hys great inestimable rychesses the which we do nowe tarye for by fayth and hope that is the eternal glorye of hys heauen Into the whych that we maye all come by the graces and merytes of our Lorde Iesu Christ c. The gospell on the .xviij. sonday after Trinitie The .xxij. Chapter of Matheu Th argument ☞ The pharisees question to Christ and again Christes question to the pharisees THe pharisees wēt vnto Iesus and one of them whyche was a doctour of the lawe of Moses asked
Saynt Ambrose agreyng hervnto sayth that the redemption of Christes bloude were very vyle yf iustification whych is done by grace shuld be due to the merites goynge before so that it shuld be not the gyfte of the gyuer but the reward of the worker Also Ierome wrytynge vpon the epistle to the Galathians sayeth Ierome None is saued by the lawe but we be all saued by fayth Austine Neyther doth saynt Augustine disagre from thys saynge Our fayth that is to say the catholyke faythe discerneth the ryghtuouse froÌ„ the vnryghtuouse not by the lawe of workes but by the selfe lawe of fayth But what go I aboute to allege a fewe doctours All the prophetes as Peter here sayeth Christe hymselfe all the Apostles yea all the holy scripture throughe out all the auncient and ecclesiasticall doctours and holy expositours of scripture do gyue wytnesse to Christe that through hys name whosoeuer beleueth in hym shal receyue forgyuenesse and pardon of theyr synnes It foloweth in the texte Whyle Peter yet spake these wordes the holy goost fell on all them whych herde the preachyng And they of the circumcision whych beleued were astonnyed c. Brethren ye shall note that Christ was peculiarly promysed to the Iues as he hymselfe also sayeth in the .xv. Chapter of Mathew I am not sent but to the lost shepe of the house of Israel Howbeit the callynge of the Gentyls was longe before prophecyed of by the prophetes and here also it was opened to saynt Peter by a vision of a shete sente downe from aboue vnto hym Actu x. And therfore he began hys sermoÌ„ on thys wyse Of a trouth I perceyue that there is no respecte of persons wyth God but in all people he that feareth hym and worketh ryghtuousnes is accepted wyth hym Now so many as beleued of the circumcision that is to wyt the Iues not knowyng hereof but beynge ignoraunt that the Gentyls also were to be admytted to the felowship of the Gospell wondered whan they sawe that on the Gentyls also was shed out the gyfte of the holy goost and herde them speke wyth tonges magnifyed God Here ye shal also marke ☜ that thys gyft of tonges wherwyth at the sendynge downe of the holy goost the Apostles and other were so indowed that they were vnderstanded of the people of al nacions is now ceased but in the meane season the prayse of gods name ceaseth not nor ought not to cease It foloweth in the texte Then answered Peter can any man forbyd water that these shulde not be baptised whych haue receyued the holy goost aswell as we Here ye se manyfestly good people that the Gentyls by Peters preachynge of gods worde were replenyshed wyth the holy goost before they were outwardly baptysed wyth the water for wyth the spirit it is playne that they were baptised Saynt Peter therfore to confirme them and as it were to seale them wyth an outwarde sygne commaundeth them to be baptised wyth water in the name of the Lorde For baptisme is not only a sygne of mortificacion and of remission of synnes What is baptisme but it is also a badge or knowlege that we be receyued into the noÌ„ber of the chyldren of God Wherfore as al holy doctous and expositours do agre there be two maner of baptismes Ierome suê‘ Esa Now as also saynt Ierome affirmeth maÌ„ only gyueth the water but God gyueth the holy goost wherby the fylthe is washed awaye and the synnes of bloude purged The same Ierome also wrytyng vpon the Epistle to the Galathians sayeth in thys wyse Yf then they that be baptised in Christe haue done on Christ it is manyfest that they whych haue not put on Christ be not baptised in Christe For it was sayd to them whych were counted faythfull whych were supposed to haue had the baptisme of Christ Put ye on the Lorde Iesus Christ Yf a maÌ„ taketh only thys corporall washyng of water which is sene wyth the eyes of the flesh he is not clad with the Lorde Iesus Christ For albeit SimoÌ„ Magus in the actes of the Apostles had receyued the washing of water yet bycause he had not the holy gooste he was not baptised in Christ Wherfore as I declared vnto you on the AsceÌ„sioÌ„ day baptisme wythout fayth is as who shulde saye a paper sealed wythout any wrytynge in it But ye shall alwayes vnderstaÌ„d that I excepte and speake not of the baptisme of infauntes or babes For they as saint Austine and the other expositours of scripture do full well declare be saued yf after baptisme they chaunce in theyr infauncy to dye by the fayth of the catholyke church And furthermore we saye agaynst the wycked Anabaptistes that the baptisme of children is not vayne but necessarye to saluacion For no doubte the promyse of saluacion perteyneth also to chyldren or infauntes But it pertayneth not to them that be oute of the church where is neyther the worde nor the sacramentes And here vpon do all lerned men agre Now therfore good christen people syth your baptisme woll not serue you wythout faythe no nor all the workes ye can do I ernestly exhorte you that accordynge to saynt Peters declaracion here for the obteynynge of remission of youre synnes ye woll fastlye beleue in Christ So doyng no doubt the holy goost shal enter into your hartes make you euen of loue without compulsion of lawe to worke wel to the glorye of God and helth of your soules eternally Amen The gospell on the seconde daye of Pentecost The .iij. chapter of Ihon. Th argument ☞ The moost comfortable glad tydynges of Christ is here wonderfully well described IEsus spake vnto a ruler amonge the pharises God so loued the worlde that he gaue hys only begotten sonne that whosoeuer beleueth in hym shulde not perysh but haue euerlastynge lyfe For God sente not hys sonne into the worlde to condempne the worlde but that the worlde through hym myght be saued He that beleueth on hym is not condempned But he that beleueth not is condemned already because he hath not beleued in the name of the only begotten sonne of God And thys is the condempnacion that light is come into the worlde and meÌ„ loued darkenes more thaÌ„ lyght bycause theyr dedes were euell For euery one that euell doeth hateth the lyght neyther commeth to the lyght lest hys dedes shuld be reproued But he that doth trouth commeth to the lyght that hys dedes may be knowen how that they are wrought in God THe Gospell of thys daye good people is in very dede an Euangell or gospell that is to saye a glad tydinges For in fewe wordes it declareth vnto vs the summe of the Christen mans religion Fyrst therfore it sheweth the cause that moued God to sende downe hys sonne to the earth The wordes here spoken be Christes wordes vnto Nicodemus Thus he sayeth God so loued the worlde that he gaue hys only begotten sonne that who soeuer beleueth in hym shulde
not perysh but haue euerlasting lyfe ☜ Here ye se that the cause whych moued God to sende Christe to redeme vs was loue and not mans meryte as also saynt Austine noteth And surely the dede selfe declared gods excedynge loue towardes vs in that he sent hys only sonne to delyuer vs out of bondage For true loue standeth not in fayre wordes and amiable countenaūce or gesture but in the dede selfe Nowe the more mysery we were in before Christes commynge the greater is his benefyte and the more bounde be we vnto hym God as wryteth saynt Paule setteth forth hys loue towardes vs Rom. v. seyng that whyle we were yet synners Christ dyed for vs. Now Christ hymselfe assureth vs that who so euer beleueth in hym thus sente of the father downe vnto vs shall not quayle shall not be confounded shall not peryshe but shal be sure to attayne euerlastynge lyfe Seynge Christ hymselfe doth assure vs of euerlastynge lyfe for oure belefe or faythes sake why shulde we doubt Why shulde we go aboute to seke heauen by other wayes than Christ appointeth vs The sentēce is vniuersall all that beleue in him shall not perysh Wherfore let noman thynke hymselfe exempted as vnworthy Here is no respect eyther to thy worthynes or to thy vnworthynes Yf thou hast faith thou shalt be sure to be of the chosen company Only take hede thou mockest not God dissemblest not before the face of the worlde sayeng thou hast fayth and haue it not in dede Yf thou hast fayth in dede thou must nedes brynge forth the frutes of fayth thou canst not but declare thy faith wyth workes of charitie both to God man whom for God thou canst not but loue as thy natural brother Yf thou beyst a good tree thou muste nedes brynge forth good frute But a bad tre bryngeth forth bad frute Math. v. Christe goeth further and sayeth For God sente not hys sonne into the worlde to condempne the worlde but to saue the worlde Here ye se the fynall cause of Christes commynge whyche was to saue that was lost Howbeit thys texte is to be vnderstande of Christes fyrst commynge and of the tyme of grace ye maye not vnderstande it of his seconde aduent or commynge whyche shal be at the last daye for thā he shal wythout fayle come to iuge accordynge to an other place where he sayeth Ioh. v. The father hath gyuen all iudgement to the sonne Neuerthelesse in the meane season whosoeuer beleueth not is already iudged and condempned wheras on the contrarye parte they that beleue can in no wyse be condempned But why is the infidele alreadye condempned Bycause sayeth Christe he hath not beleued in the name of the onely begotten sonne of god Lo here ye se agayne how fayth saueth lacke of fayth condempneth And thys is the condempnacion that lyght is come into the worlde and men loued darkenes more then lyght bycause theyr dedes were euyl Who is thys lyght Christ Who is the darkenes Ioh. i. The worlde The lyght then shyned in the darkenes and the darknes dyd not comprehende it Do not men loue styll darkenes more then lyghte Had they not rather walke in theyr owne fanseys wylworkes then in Christes doctrine Alacke for pytie Yea though the lyght neuer so much shyne though the Gospell be neuer so much in the hande yf Christ by hys holy spirite do not teache the thou arte styll but darkenes and why so for thou louest styll darkenes better than the lyght for thy dedes are euell and therfore thou muste nedes conuince and damne thy selfe of infidelitie It foloweth For euery one that doth euell hateth the lyght neyther woll he come to the lyght that is to saye to Christ and hys worde lest the bryghtnes of the lyght shuld reproue his dedes Thys is the cause good people why these papistes are so loth that the scripture of God shulde be redde of you laye people lest ye myght happen to espye theyr hypocrisie and crafty iugelynge agaynste Christ and hys trouth For scripture is the rule or touchstone wherby ye maye easely trye and discerne the chaffe from the corne the chalke from chese that is to saye hypocrisye from true religion They haue good people longe holden you in ignoraunce and in blyndenes to auaunce them selues and to raygne lyke kynges ouer you contrary both to gods lawe and mans lawe Wherfore I blame them the lesse though they hate scripture whych discloseth theyr hypocrisie and vsurped authoritie lest as Christe here sayeth theyr dedes shulde be rebuked and reproued But he sayeth Christe that doeth trouth cōmeth to the lyghte that hys dedes may be knowen bycause they are wrought in God as who shuld saye He that is iustifyed declared a good person by hys fayth whych he hath in me for declaracion therof doth the truth that my worde moueth hym to do and worketh not after hys owne fāsey thys man commeth to the lyght that is to wyt he gladly suffreth hys workes and procedynges to be tryed and examined by the rule of my worde bycause they be done in God and be godly workes Where as cōtrary wyse the hypocrite doth so much abhorre from the iudgement of my worde that he fleeth by all meanes he can from it woll suffre none other to loke vpon it Math. xxiii He woll neyther enter into the kyngdome of heauen hymselfe nor yet suffer others that wolde enter Such persons vnder pretence of holynes haue longe shut vp the kyngdome of heauē from many men But now thanked be God the lyght hath somwhat shone agayne Wherfore good people let vs not hate thys lyght and loue darknes styl as we haue done in tymes past whan we were deceyued by the iuglynges of these papistes Let vs beleue in thys Christe sente downe from the father of heauen to redeme vs. And yf gods worde be true we shall surely be saued and raygne wyth hym in heauen worlde wythout ende c. The Epistle on the thyrde daye of Pentecost The .viij. chapter of the Actes Th argument ☞ Peter Ihon be sent into Samaria where after baptisme the Samaritanes receyued the holy goost WHen the Apostles whyche were at Ierusalem hearde say that Samaria hadde receyued the word of god they sent vnto them Peter and Ihon Whyche when they were come downe prayed for them that they myght receaue the holy goost For as yet he was come on none of them but they were baptysed onely in the name of Christe Iesu Then layed they theyr handes on them and they receaued the holy gooste THys lesson good people is taken forth of the eyght chapter of the Actes of thapostles for a more perfyte vnderstandynge wherof ye shal know that in the selfe chapter a lytle before it is shewed how S. Philip thapostle entered into a cytie of Samaria and preached there to the Samaritanes the glad tydinges of our Sauiour Christ Iesu how he beynge the sonne of God came downe