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 knowledge 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 y t 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 secu la seculorum Amen A sermon in the Rogation weke or a briefe instruc tion 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 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 hun and absteyne from thys holy processiō lest he happen to iritate and to angre god more then other men shalbe hable to pacifie and styll hym 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 y e prophane Magistrates to se that those vnchristen and vngodly abuses bē 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 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 y e 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 furthe raunce 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 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 disea ses 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 spi rites 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 reucrence 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 ex ecute 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 misera ble 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 per iuries 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
epistle of Ioh. the. v. cha fol. j. The Gospell on the fyrste sondaye after Easter the xx chapiter of Iohn fol. iij The epistle on the seconde sondaye after Easter the fyrst epistle of Peter the ij chapâ— fol. vâ— The gospel on the seconde sondaye after Easter the x. chapiter of Iohn fol. viiâ— The epistle on the thyrde sondaye after Easter the fyrst epistle of S. Peter the. ij chapi fol. x. The Gospell on the thyrde sonday after Easter the xvi chapter of Iohn fol. xv The epistle on the fourthe sonday after Easter the fyrst chapiter of Iames fol. xviii The Gospell on the fourthe sonday after Easter the xvi chapiter of Iohan fol. xxi The epistle on the. v. sondaye after Easter the fyrste chapter of saynt Iames fol. xxvi The Gospell on the. v. sonday after Easter the. xvi chapter of Iohn fol. xxviii A sermon in the Rogacion weke fol. xxxii The Epistle on the Ascension day the fyrste chapter of the actes of the Apostles fol. xxxv The Gospell on Ascension daye the. xvi chapiter of saynt Marke fol. xxxviii The epistle on the sonday after the Ascension daye the. i. epistle of Peter the. iiii chap. fol. xlv The Gospell on the sonday after the Ascension daye the. xv chapiter of Iohn fol. xlvii The Epistle on whyâ—sonday the seconde chapiter of the actes of the Apostles fol. L. The Gospell on whytsondaye The. xiiii chapiter of Iohan fol. liii The epistle on the seconde daye of Pentecoste the. x. chapiter of the actes fol. lix The gospell on the seconde daye of Pentecoste The thyrde chapi of Iohan fol. lxi The Epistle on the thyrde day of Pentecost the. viii chapiter of the actes fol. lxiiii The gospell on the thyrde daye of Pentecoste the. x. chapiter of Iohn fol. lxvi The Epistle on the fourthe daye of pentecost the. iâ—â— chapiter of the actes fol. lxvii The gospell on the fourthe daye of pentecost the. vâ— chapiter of saynt Iohn fol. lxix The epistle on Trinitie sonday the fourthe chapiter of the Apocalyps fol. lxx The Gospell on Trinitie sonday the thyrde chapter of Iohan fol. lxxiii The Epistle on Corpus Christi day the fyrst epistle to the Corinthyans the. xi chapiter fol. lxvii The gospell on Corpus Christi day the. vi chapiter of Iohan fol. â—odem The epistle on the fyrst sonday after trinitie sonday the. i. epistle of Iohn the. iâ—â—i chap fol. lxxvi The Gospell on the fyrste sonday after Trinitie the xvi chapiter of Luke fol. lxxviii The epistle on the seconde sondaye after trinitie the i. epistle of Iohn the. iii. chapi fol. lxxxi The gospel on the seconde sonday after Trinitie the viii chapiter of Luke fol. lxxxiii The epistle on the thyrde sondaye after Trinitie the i. epistle of Peter the. v. chapiter fol. lxxxvi The gospell on the thyrde sonday after Trinitie the xv chapiter of Luke fol. lxxxviii The epistle on the fourthe sonday after trinitie the viii chapiter to the Romaynes fol. xâ—i The gospell on the fourth sonday after trinitie the vi chapi of Luke fol. xcv The epistle on the fyfthe sonday after trinitie the. i. epistle of saynt Peter the. iii. cha fol. xcviii The gospell on the fyfth sonday after trinitie the. v. chapi of Luke fol. xcix The Epistle on syxte sondaye after Trinitie the syxte chapiter to the Romaynes fol. ci The gospell on the syxte sonday after trinitie the. v. chapiter of Marke fol. cvi The epistle on the seuenth sondaye after triâ—itie the vi chapiter to the Romaynes fol. cix The gospell on the seuenth sonday after trinitie the viii chapiter of Marke fol. cx The epistle on y e eyght sonday after trinitie the. viii chapiter to the Romaynes fol. cxii The Gospell on the â—yght sondaye after trinitie the vii chapiter of Marke fol. cxiiii The epistle on the. ix soâ—daye after trinitie the fyrste epistle to the Corin. the. x. chap fol. cxvi The gospell on the. ix sonday after trinitie the. xvi chapiter of Luke fol. cxviii The epistle on the. x. sondaye after trinitie the fyrste epistle to the Corin. the. xii chapi fol. cxxviii The Gospell on the. x. sondaye after trinitie the. xix chapiter of Luke fol. cxxx The epistle on the. xi sonday after trinitie the fyrste epistle to the Corin the. xv chap fol. cxxxii The gospell on the. xi sondaye after trinitie the. viii chapiter of Luke fol. cxxxiiii The epistle on the. xii soÌ„day after trinitie the second epistle to the Corin. the. iii. chapi fol. cxxxv The gospell on xii sonday after trinitie the seuenth chapiter of Marke fol. cxxxix The epistle on the. xiii sondaye after trinitie the. iii. chapiter to the Galathians fol. cxlii The gospell on the. xiii sondaye after Trinitie the. x. chapter of Luke fol. cxliii The epistle on the. xiiii sondaye after trinitie the. v. chapiter to the Galatians fol. cxlviii The gospel on the. xiiii sonday after trinitie the. xvii chapiter of Luke fol. cl The epistle on the. xv sonday after trinitie the. v. vi chapter to the Galathians fol. cli The gospell on the. xv sonday after trinitie the syxte chapter of Matheu fol. cliii The epistle on the. xvi sondaye after trinitie the. iii. chapter to the Ephesians fol. clvi The gospell on the. xvi sonday after trinitie the. vii chapter of Luke fol. clviii The epistle on the. xvii sonday after trinitie the. iiii chapiter to the Ephesians fol. clix The gospel on the. xvii sonday after trinitie the. xiiii chapiter of Luke fol. clx The epistle on the. xviij fondaye after trinitie the. â— epistle to the Corin. the. i. cha fol. clxii The gospell on the. xviii Sonday after trinitie the xxii chapter of Matheu fol. clxiii The epistle on the. xix sondaye after trinitie the. â—â—â—â— chapter to the Ephelians fol. clxv The gospell on the. xix sondaye after trinitie the. ix chapter of Matheu fol. clxvi The epistle on the. xx sonday after trinitie the fyfthe chapter to the Ephesians fol. clâ—viii The gospell on the. xx sondaye after trinitie the. xxii chapter of Matheu fol. clxix The epistle on the. xxi sondaye after trinitie the. vi chapter to the Ephesians fol. â—lxxii The gospell on the. xxi sonday after trinitie the. iiii capter of Iohn fol. â—lxxiii The epistle on the. xxii sonday after trinitie the fyrâ—â— chapter to the Philippyans fol. clxxiiii The gospel on the. xxii soÌ„day after trinitie the. xviii chapter of Matheu fol. â—ixxvi The epistle on the. xxiii sonday after trinitie the. iii. chapter to the Philippians fol. clxxvii The gospell on the. xxiii soÌ„day after trinitie the. xxii chapiter of Mathewe fol. clxxviii The epistle on the. xxiiii sondaye after trinitie the. i. chapter to the Colossians fol. clxxx The gospel on the. xxiiii sonday after trinitie the. â—x chapter of Matheu fol. clxxxi The epistle on y e. xxv sonday aâ—ter trinitie the. xxxiii chapter of Ieremias fol. clxxxiii The gospell on the. xxv sonday after trinitie the. vi chapter of Iohn fol.
hym in euerlastynge lyfe Yf ye refuse so great grace wherto ye be called what other thynge do ye then heape your damnation more and more and so prouoke God to caste hys displeasure vnto you and to reuenge thys mockage of hys holy sacramentes in so great abusyng of them Applye your selfe good frēdes to lyue in Christ that Christ may styl lyue in you whose fauour and assistēce yf ye haue thā haue ye euerlastynge lyfe alredy wythin you than can no thynge hurte you What soeuer is hytherto done and cōmytted Christe ye se hath offered you pardon and clerly receyued you to hys fauoure agayne in full suertye wherof ye haue hym nowe uihabytynge and dwellynge wythin you Only shewe you youre selfe thankeful in your lyues cōpounde wyth youre selfe to refuse and auoyde al such thynges in youre conuersations that shuld offende hys eyes of mercy Endeuoure your selfe that waye to ryse vp agayne whych waye ye fell into the well pyt of synne Yf by your tonge ye haue offended now therby ryse agayne and glorifye God therwyth Accustome it to laude and prayse the name of God as ye haue therwyth dishonoured it and as ye haue hurte the name of your neghboure or otherwyse hyndered him now entende to restore hym agayne for wythout restituci on God accepteth not your shryft nor yet your repētaunce It is not ynough to forsake euell except ye set your corage to do good By what occasiō so euer ye haue offended tourne now the occasion to the honourynge of God profytynge of your neyghbour Truth it is that synne is stronge and affections vnruly harde to subdue resyst our nature so corrupte leuened w t the soure bitternes of the poyson which we receyued by the inheritan̄ce of our olde father Adam but yet take good corage sayeth our Sauiour Christ for I haue ouercommed the world al other enemyes for you Synne shall not haue power ouer you for ye be now vnder grace sayeth saynt Paule Though your power be weake yet Christ is rysen a gayne to strength you in your batel hys holy spirite shall helpe your infirmities In trust of hys confidence take you in hande to purge thys olde leuen of synne that corrupteth soureth the swetnes of your lyfe before God that ye maye be as newe and freshe dowe voyde of all soure leuen of wyckednes so shall ye shew your self to be swete bred to god to haue his delyte in you I say kyl offer you vp the worldly erthly affectiōs of your bodyes for Christ our Ester lambe is offred vp for vs to flee 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 y t thankfull remēbraunce of Christes benefytes whych he hath purchased for vs by hys resurrectiō passyng to hys father wher by we be deliuered from y e captiuitie thraldome of al our enemyes Let vs in like maner passe ouer the affections of our olde conuersacion to be delyuered from y e bondage therof to tyse w t Christ. 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 y t 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 y t leuen of corrupt doctrine y t wyl iufect our soules Let vs kepe oure feast y t hole terme of our lyfe w t eatynge the bred of purenes of godly lyfe truth of Christes doctrine Thus shall we declare y t Christes gyftes graces haue theyr ef fect in vs. that we haue y t right beleue knowlege of his holy resurrection whervnto yf we applye our fayth to y t vertue therof in our lyfe cōforme vs to the exemple signification ment therby we shalbe 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. The Epistle on the fyrste sondaye after Ester daye called lowe sondaye The fyrst Epistle of Iohn and the. v. Chapter Thargument 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 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 erth 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 OUre 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 noman 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 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 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 y t waye that
of hys disciples whyche are not wrytten in thys boke These are written that ye might beleue that Iesus is Christ the sonne of God and that in beleuynge ye myght haue lyfe thorowe hys name An exhortacion vpon thys Gospel THe Gospell of thys daye good people doth declare vnto vs the appearyng of our Lorde Ie su Christ vnto hys disciples after hys resurrection that is to wyt how he came and shewed hymselfe vit to them the dores beynge shut for feare of y e Iues. And here truly he dyd shew the diuersitie of bodyes and what difference there shalbe betwene the sensuall bodyes and betwene the spirituall betwene the materiall and corruptible bodyes in thys worlde betwene the spirituall bodyes and incorruptible after the resurrection Trouth it is also that we ought not to suffer any â—nfideles as were the Iues to enter in amonges vs from whome the Apostles dyd shut theyr dores Nowe Iesus beynge in the myddes of them dydde salute them in gyuynge vnto them hys peace wyth whych grâ—tynge or salutation he confor ted and confirmed hys disciples myndes that they shulde nothynge doubt of hys resurrectioÌ„ whych as the Euangelist Luke wytnesseth they counted but for a dreame Wherfore he shewed vnto them hys handes and hys syde perced And by thys shewynge of hys handes and feere Christe openeth two thynges Fyrst by these sygnes he wolde be knowen For in affliction is Christ truly kâ—owen Seconde by them he wolde assure hys disciples of hys glorious resurrection And verely thys shalbe the signe of sal uation vnto the faithful at the greate daye of iugement and the signe of lamentation and of sorowe vnto the infidels which thaÌ„ shal se whome they haue percyd The faithfull shalbe gretly coÌ„forted in seing him as his diseiples were at this tyme. To these disciples I saye he did ones gyue his peace and made them his apostles that is to saye his legates or ambassadours not onely of Iurye but of al the worlde in lyke maner as god the father had sent him and made hym apostle in the worlde And he gaue them the holy gost for to remytte synnes and to pardoÌ„ in his name and whose synnes so euer they pardoned shuld be forgyuen in heauen The pardone of the apostles assuredly was but a signe of the trewe pardone which was made on hygh alredye And vnto them to whome they wolde not remytte here in erthe they shulde not be remytted nor pardoned in heuen And this that they did not pardon them was signe that they were not pardonyd on hygh Suerly it is not man that foregyueth or reteyneth but God For as saynt Cypriane sayth Non potest seruus remittere quod in dominum coÌ„missum est that is to say the seruauut cannot pardon the thynge that is trespassed agaynst y e maister And saynt Ambrose sayth in his boke of Cain and Abell that synnes be foregyuen by the worde of God wherof the prest is but an interpretour and as a certiane executour But I praye you good frendes who were they whome they dyd not forgyue Truly all those whych dyd not beleue in their worâ—â—s And in this apperynge Thomas called Didimus was not presente Wherfore when the disciples did shewe him that they had sene our Lorde rysyn agayne to liefe whych had shewed vnto them both his handes and his syde percyd he dyd aunswere that he wolde not beleue them onles he myght se hym and put his fynger into the holes of the nayles and his hande into hys syde Eyght dayes after our Lorde the dores beyng shutte dyd eftsones apere in the myddes of them as he hadde done before and gaue them for salutinge hys peace according to the vsage of the Iues by whych is vnderstande tranquyllitie of conscience and all goodnes And Thomas was there also vnto whome he sayde aunswering hym vnto the wordes whyche he had sayde by his infidelite behold my handes and put thy fynger into the holes holde forth thy hande and put it into my syde Be no more in mysâ—eleue but faythfull Declaryng vnto hym that he seeth al that he heareth all that he is in all places and that he may do al. And thys done Thomas dyd confesse him to be his Lorde and hys God And truly not so moch Thomas as the spirite of fayth whyche with the fayth entred into hym At that tyme our Lorde gaue witnesse of fayth vnto Thomas whyche hath beleued in seynge of hym but he doth gyue farre greater prayse and coÌ„mendation vnto them whiche haue beleuyd and yet haue not sene him corporally but only spiritually with the eye of faythe and also vnto them whych shal beleue hym Then let vs beleue him by seyng him spiritually and so doyng we shalbe more happy then Thomas in thys that he hath sene hym corporally Now sayth the Euangelyst al these thynges be wrytten vnto vs to thende that we beleue that Iesus is Christe the sonne of God and in beleuynge thys that we shall haue the liefe eternall by hys name Forasmoche as the ende and vse of al the signes and miracles of Christe is that by them we shuld be brought and allured to be leue on Christe whyche thynge only shall make vs haue euerlasting blysse through his name that is to wit by hys worde For the worde is the vertue and power of God vnto the health and saluation of all that beleue on Christ Iesus our Lord and redemer To whome with the father and holy ghost be glorie and prayse c. The Epistle on the seconde sondaye after Ester The. i. Epistle of Peter the. ij chapter Thargument ☞ The Apostle sait Peter doth exhorte vs here to folowe Christ in al thynges euen as shepe do folowe theyr shepeherde MOst derely beloued brethren Christ also suffered for vs leauyng vs an exeÌ„ple that ye shulde folowe hys steppes whych dyd no synne neyther was there gyle founde in hys mouth whych whan he was reuyled reuyled not agayne whan he suffered he threatened not but commytted the vengeaunce to hym that iudgeth ryghtuously whych his owne selfe bare our synnes in hys body on the tree that we beynge delyuered from synne shulde lyue vnto ryghteousnes By whose strypes ye were healed For ye were as sâ—epe goynge astraye but are nowe turned vnto the sheperde bysshop of your soules THe Epistle of thys daye good christen people whyche is of saynt Peter doth put before oure eyes the liefe of oure Lorde Iesu Christ to the effect and purpose that we shuld folowe him as a perfecte president and exemplar For it is he whyche is deed for vs whych hath done no synne accordinge to the sayeng of the prophete Esaye and in whose mouthe hath bene founde no gyle nor deceipte The whyche when any sayde harme by hym he sayde no harme agayne When he suffered he dyd not threaten but he commytted the vengaunce vnto him that iugeth iustely that is to wyte vnto God No doubte God iugeth ryghtly
thynge For as the eternall father knoweth al in lyke maner he knowith all As the father eternal knowyth al in gyuing him all in lyke maner he knowyth his shâ—pe in gyuinge them all For he gyueth them liefe wisdome myght Yea and such liefe wisdom and myght as is aboue the world For those that be according to the worlde be but shadowes of theÌ„ And by this wisdom whych surmountyth the world hys shepe doth knowe him This is the good herdman gyuing liefe to al know ing all which is alinyghty But the hyred shephard is none such He doth not dye for his shepe He doth not gyue them liefe And when the wolfe commyth he doth leaue them They be not his owne He hath nother made them nor yet bought them agayne He connyth awaie He letteth them be lost and suffereth them to be deuoured wyth the wolfe and fynally to go into eternall damnation He is vnmyghty He is ignorant cleane vnlyke vnto the good herdman The hyred shepherd hath but a lytle and a particuler flocke But y e good herdmaÌ„ hath a greate flocke he hath the flocke of y e nation of Israel of al other nations He hath the vniuersall flocke the whych from daye to daye he leadyth gatheryth together for to here hys swete voyce and hys holy doctryne whych is the doctryne of the gospell vnto the tyme that all the worlde shalbe but one flocke and that there shulde be but one herdman which is our Lord Iesu Christe as it is sayde here And there shalbe made one shepecote and one herdman Now by this parable good frendes we be taught and enformed of the true office of Christ and wherfore he came into thys worlde Hys office whervnto he was sent of hys father was to teach vs and also to saue vs. As touchynge hys doctrine and teachynge who euer in fedynge of hys flocke was more vigilant more busy more paynfull than he was Who euer ministred to hys shepe more diligently the fode of the euange licall veritie All that herde hym speake and preach were astonnyed vpon hys doctrine For he taught them not after the fashion of the scribes and pharisees whych neuertheles were the greate doctours learned men of the lawe but as one hauynge a won derfull grace and authoritie Yea euen his very ene myes were coÌ„pelled to testifie of hym that he taught the waye of God in trouth as appeareth in the .xxij. thapter of Matheu Neyther dyd Christ only teach hys shepe that is to saye those that folowed hym lyke shpe that were well nere lost but he also healed them bestowynge euen hys very lyfe for them For I praye you dyd he not dye for our synnes Was it not he only which with his bloude wasshed awaye the fylthynes of oure synnes Yea doubtles But who be these hyrelynges whyche whan they se the wolfe come to deuoure the shepe they ruÌ„ne theyr waye Surely these be those whych preach y e worde and that also purely and syncerely but they prech it for lucre for honoure for glorye or for the belyes sake These I saye be no true herdmen but hyrelynges for these dryue not awaye the rauenous wolues that is to saye the deuyll and hys lymmes I meane the Antichristes whych persecute deuourâ— Christes flocke but as soone as persecution trouble for the worde commeth anone they are gone Of these do the prophete Ieremy speake sayenge Wo be vnto the shepeherders that destroye and skatter my flocke I wyll therfore vysite the wyckednes of theyr ymaginations It is true that the Apostle wry teth Qui episcopatuÌ„ desiderat bonuÌ„ opus concupiscit that is to saye He that desyreth an ouersyght or a cure ouer a flocke whych after the greke worde is called a byshoprych coueteth a good worke Lo sayeth saynt Ierome wrytynge to Oceanus the Apostle calleth a byshopryke a worke and not a digni tie a laboure and not a deyntenes a worke wherby through humilitie he muste be lowly not to swelle in pryde For a byshop or curate must be fautles sobre full of good doctrine not gyuen to foule and fyl thy gaynes but meke diligent full of charitie accor dynge to thexemple of Christ the hygh and supreme shepeherde of all and the shepeherde of shepeherdes whych as thys Gospell sayeth gaue hys owne lyfâ— for the sauegarde and health of hys shepe that is to saye of all vs that folowe and beleue on hym Wheâ— fore my brethren and systers to conclude how happy be we for to haue suche a herdman for to know to loue to folowe to heare hys swete voyce that gyueth lyfe to heare hys doctrine to be refectioned fedde wyth the meate whyche gyueth euerlastynge lyfe to haue wysedome and myght that surmouÌ„teth the worlde by the sayd our herdmen lyghtenyng vs in hym by fayth drawynge vs to hym by hope inflamynge vs by charitie Unto hym therfore be glorye in all the nations wythin the compasse of y e erth for euer and euer Amen The Epistle on the .iij. sonday after Ester The fyrst epistle of saynt Peter the .ij. Chapter Thargument ☞ Peter exhorteth to laye asyde all vyce to absteyne from fleshly lustes and to obeye worldlye rulers DEarely beloued brethreÌ„ I besech you as strauÌ„ gerâ— and pylgrems abstayne froÌ„ fleshly lustes which fyght agaynste the soule and se that ye haue honest conuersacioÌ„ among the Gentils that where as they backbyte you as euyll doars they maye se your good workes and prayse God in the daye of visitation Submytte youre selues therfore vnto al maâ—er ordinauÌ„ce of man for the Lordes sake whe ther it be vnto the Kynge as vnto the chiefe heed other vnto rulars as vnto theÌ„ that are sent of hym for the punyshemeÌ„t of euyl doars but for the laud of them that do well For so is the wyll of God that wyth well doynge ye maye stoppe the mouthes of folysh and ignoraunte men as fre and not as hauyng the libertye for a cloke of maliciousnes but euen as the seruauÌ„tes of God Honoure al men Loue brotherly feloshyp Feare God honoure the Kynge Seruauntes obey your masters wyth feare not onely yf they be good and courteous but also thoughe they be frowarde For it cometh of grace in Christ Iesus our Lorde THys Epistle good christian brethern systers is very excellent and notable For in it is handeled the second part of Christianitie that is to wit how in thys liefs after we haue ones receyued and taken the euangell or glad tydynges of oure saluation whych thyng we call commonly in englyshe a gospell we ought to lyue In the processe that goeth before thys epistle saynt Peter taught and shewed y e other parte of Christianitie whych is of fayth and howe we ought to beleue the gospell and also how we be edified and buylded vpon Christ the corner stone wheras before that tyme we were the chyl dren of vengaunce and as abâ—ectes and
castawayes in gods syght but nowe we be made the chyldren of God by Christ. Whyche treasure truly saynt Peter doth extolle and lyfte vp wyth prayses aboue measure so that it were well with vs if after the knowlege of so greate ryches we myght be lycenced forth with to departe out of thys miserable lyfe But for asmoch as we dye not by and by after the receyuing of so greate commodities felicities therfore nowe doth saynt Peter teache vs how and by what meanes we shuld lyue here in erth that we dye not eternally For Satan our mortal ennemy neuer slepeth but euer watcheth that he maye eyther quite and cleane plucke vs frome gods worde or at lest waye that he myght wery vs and make vs slauthful and negligent in doyng of good workes For assuredly it commethe so commenly to passe that forthwyth when we heare by the preachyng of the gospell that we be set at pear wyth God iustified in hys syght by only faith in him then noman wil do any longeâ— any goodnes at al whych thynge no doubte chaunced euen in saynt Peters tyme. By reason wherof he toke occasion to wryte these thynges concernyng the institution of the christian liefe As though this holy Apostle Peter wold say Good brethern syth ye haue now receyued the gospell and syth ye be iustified by fayth in Christ now it shalbe very good and necessarie for you to goo about to redresse your maner of lyuing and to absteyne from carnal and flesshely desires and lustes But it is an horrible thyng to be spoken that fleshly disires and lustes do not cease no not in the iustified persons Yea we se by daily experience that then more and more carnall desires do breake forth not bicause this faulte commeth by the gospel as many ennemyes of the Gospell and 〈…〉 es blasphemously do allege but bycause Satan is the ennemy of the gospel and of the iustice whych the gospell teacheth He doubtles neuer slepeth though we slepe neuer so souÌ„dly carelesly but lyke a roryng lyon he runnyth and leapeth about seakyng whome to deuoure as thapostle S. Peter doth testifie in the ende of this firste epistle But forasmoche as the power of desires and lustes is so greate yea that after iustification receyued saynt Peter vseth certein warlyk wordes wherwith he expresseth the strength and power of these carnal worldly desires which he sayth do warâ—e againste vs and as the greke worde purporteth do dayly exercise with vs a pyched felde whych thing the scripture otherwhyles calleth the conflycte of the fleshe and of the spirite agaynst whych no outwarde workes can do any good As the holy fathers also haue confessed and complayned of themselues For saint Hierom hymselfe when he sought euery where a pre sent remedy agaynst the desyres of the fleshe at last after longe delyberation departed into the woode trustynge that by thys meane he shulde eschue and shake of from hym hys carnal and fleshely desyres but it wolde not be for euen in his very mysery and vexation of hys body whych he toke vpon hymselfe for that purpose he yet thought he satte at Rome amoÌ„ges the Romane ladies and fayre wenches and that he daunced wyth them Wherfore syth here in thys lyfe it is not in our powers vtterly to do awey carnall desyres the holy fathers and prophetes desyred wyth hygh lamentation that they myghte be lycenced to departe out of thys vale of teares to the heauenly and perfyte ioyes For here they thought themselues onely straungers and as pylgrimes or wayfarynge men Whych thynge thapostle Paule in hys seconde epistleto the Corinthians doth wonderfully well declare wrytynge on thys wyse We knowe sayeth he that yf our erthy mansion of thys dwellynge were destroyed we haue a buyldynge of God an habitation not made wyth handes but eter nall in heauen And therfore sygh we desyrynge to be clothed wyth our mansion whych is from heuen so yet yf that we be founde clothed and not naked and so forth Now suche straungers S. Peter here wyllâ—th vs to be whyche ought continually to loke vp to contende and laboure thyther settynge asyde all earthly thynges all cares and worldly desyres and euer to stande redy in hope to be delyuered out of thys our earthly tabernacle or hostrye and to en ioye the euerlastynge inheritaunce Howbeit yet in the meane season good people we teache not as do these Anabaptistes that he that hath ryches shulde cast them awaye but that he cleaue not in harte vnto them lyke as other places of holy scripture do teach vs and namely thys present epistle of S. Peter whych by a similitude of straungers or pylgrimes doth declare vnto vs that in y e hostrye of thys present worlde we shulde be in loue with nothynge we shulde vaynly ambiciously require nothynge that is in our hoostes house whych is the worlde euen none otherwyse than a straunger a pawmer or wayfarynge body doth whych knoweth y t nothinge in hys ynne or lodgynge doth pertayne vnto hym but only maketh hast homewarde into hys owne coÌ„ trey Now they whych be in loue admiration with any thynge in thys worlde they can not be called forenners straungers or pylgrimes but cytizens and inhabitauntes of thys worlde Wherfore it is great folly now amonges christen men to be in loue wyth the thynges of the worlde to seke pleasure in carnall desyres syth suche thynges belonge nomore to christians But I praye you what vyces doth saynt Peter cal here desyres Surely not only those grosse faultes but also y e inwarde croked affections which doubtles be the very causes of those outwarde and grosse vyces Saynt Peter therfore wrytyng especy ally to the Iewes whych were disperpled abrode in dyuers countreyes and by them vnto vs Englyshe men and to all others ryght teÌ„derly exhorteth them callynge them hys moost derely beloued brethren to absteyne as forenners and pylgrymes from all fleshly lustes that is to wit all vices whyche of nature do stycke to the fleshe whych vices do kepe con tinuall warre and batell agaynst the soule and spirite of maÌ„ that euer more tendeth and laboureth to do the wyll of God And he wylleth them that they haue honest conuersacion amonges the Gentyls or payâ—ems whych worshipped false Goddes amonge whome at that tyme when saynte Peter wrote thys â—pistle the christen men lyued Saint Peter therfore wyll not that christen men shulde departe from the panyms but that they shulde lyue honestly amoÌ„ges them to thiâ—tent that where as they backbyte them as â—uyll doers they myght se theyr good workes myghte prayse and glorifye God in the daye of visitation that is to saye that the paynyms beynge more ryghtly instructed and taught by the honeste lyfe of the christians myghte by gods visitation be called also to the Gospell and so to haue a better opi nion and iudgement of gods worde whych thynge in dede came to
passe in the primatiue church by the godly exemple of the good Apostolicall fathers and christen people in Rome and els where Where as now the paynims and infidels as be turkes Iues be rather plucked frome the Gospell then allured vnto it by theâ—emple of those that woll neuertheles be called the successours of Peter and Paule and y e vicares of Christ. Wherfore it is to be feared leste God wyll visite them not by heapynge vpon them hys benefytes and graces whych they refuse neglecte but by pourynge vpon them hys iuste yre and vengeaunce accordynge to theyr desertes Be you subiecte therfore good christen people to the worde of God Obeye hys commaundementes prescribed in the same Let your lyght shyne before meÌ„ and namâ—ly before the proude Pharisees infidels whych thynke there is no God that they may se your good workes and honest conuersacion and glorifye your father in heauen Submytte your selues according to Peters counsayle here vnto euery humane creature that is to saye vnto all maner ordinaunce or power whych humane creatures do administer and that euen for the Lordes sake For it pleaseth the Lorde ye shulde so do lest your conscience shulde be polluted and defyled wyth synne through disobedience And euen here maye ye lerne good people that when ye obeye the publyke ruler and magistrate ye do please God by thys obedience Be obedient therfore â—ayth S. Peter whether it be vnto y e kynge as vn to y e chefe head or vnto rulers as to theÌ„ y t are sent of hym for the punyshmeÌ„t of euel doers And surely as wytnesseth S. Paule whosoeuer resysteth power resysteth the ordinauÌ„ce of God For he is the minister of God to take vengeaunce on them that do euell Wherfore ye must obeye sayth Paule not only for feare of vengaunce but also bycause of conscience For as it foloweth here in the text so is the wyll of God that with well doing ye may stoppe the mouthes of folyshe and ignorant persons whych oftentymes iuge such thinges as they vnderstand not and whych esteme the gospell and the worde of god by the maners of the gospellers whych of humayne frayltie â—nay tymes do fal into fowle vices and do not esteme it by the owne proper nature Wheras in very dede it is the power vertue of God to the helth and saluation of al them that beleue Let vs then good christen brethern so be free and vse the libertie of the gospell that we haue it not for a cloke of maliciousnes workyng vnder the pretence of it all naughtynes accordyng to our foule lustes and desires as many gospellers and euangelicall brethren do which be in dede no gospellers but bablerâ— no trewe brethern but false brethern no christians but antichristes and sklauÌ„ders to gods holy worde Let vs then be no feyned christians but ryght christians and seruauntes of God Let vs honoure and haue in reuerence all men Let vs loue fraternitie not fraternitie of monkes fryers nunnes and such other â—â—oystered disguysed people whych vnder y e cloke of fraternitie deuoured pore wydowes houses the lyuinges of other in their fratryes of whom the christen people were fowly mocked and seduced while they perswaded them that they could not do better then be of their brotherhode or fraternitie whych in dede was nothyng elles but a swarine of ydle dranes that lyued not by the swette of their face as gods commaundement wylled them but by other mens labours vnder the pretence of longe prayer but let vs loue such brotherhode and fraternitie as gods worde alloweth whych is y t we shulde loue one an nother after a gentle and christian maner al lordlines and proude lokes layde downe and when we make a dyner or feast not to call the ryche whych may quyte vs agayne but our poore christen brethern and systers whych cannot acquite vs but our father in heuen shal acquite it vs. This is the fraternitie or brotherhode that Christ alloweth and that saynt Peter doth here speake of Let vs then feare God whych doth prospere our obedience and helpeth vs that we maye truly honour all men that we may loue brotherhode and gyue due honour to our kynge whych is our supreme hedde next vnder Christe none excepted neyther bishop of Rome nor other For if there were saynt Peter wold not haue passed it ouer w t silence Neyther is it to be thought that Peter which was one of Christes Apostles and that of the chefest knewe not the bisshop of Romes power or his own power He aganized no such supremacie as the bishoppe of Rome doth chalenge vnto him as S. Peters successour Saint Peter byddeth vs here feare god and honour the king If the bisshop of Rome were to be honoured next God and before kynges why doth saynt Peter set the kynge nexte God Yea why doth he speake nothynge at all of the byshop of Romes authoritie So ye se good christen people that saynte Peter maketh nothynge wyth the byshoppe of Rome and yet he sayeth he is hys successour But what shulde I speake more of thys mater I doubt not but loÌ„ge age there is none of you but regardeth the byshop of Rome none otherwyse then an other byshop in hys byshopryche ought to be regarded Let him medle with his owne flocke with vs he hath no thing a do any otherwise then one christen man hath to do with an other Let vs therfore charitably pray for him that he may execute his office in his owne diocese and not entre into other mens officies Let vs thaÌ„ honour our kinge next vnto God as our supreme hedde according to S. Peters counsayle in this epistle and according 〈…〉 pâ—aâ—e before alleâ—â— Let also seruauntes obey theyr maisters not only it they be good courteouse but also thoughe they be froward not doynge seruice to the eye as Paule sayth wryting to the Ephestans and as they do that go aboute to please men but as the seruauÌ„tes of Christ doing the wyll of God from the harte with good will seruinge the Lord and not men For it is then thanke worthy sayth saynt Peter Hitherto haue I brefly declared vnto you the meanyng of this Epistle Now therfore good people if ye wol be true christians if ye woll be true feithfull persons boost not of your feyth in wordes only but declare in youre dedes and workes that ye haue the feith of Christ. Shewe your beleue in such workes as thys Apostle saynt Peter doth here exhort you vnto and then shal we beleue that you haue the right belefe fayth in Iesu Christ which in whom so euer it is in can not but fructifie and brynge forth fruct euen as sede doth that is sowne in the good grounde some an hundreth folde some syxty fold some thyrty folde And this feyth shall iustifie you and make you the chyldren of god and inheritours of his heuâ—ly kyng dome which was prepared for you before
place that the flesh in suche thynges as perteine to iustification can do no good onles the holy gost beyng communitate by the word be receiued and had For as the prophete Ieremy recordeth they shalbe taught of God and not of themselues Thyrdly Christe doth preuent his apostles when he espyed them not to atteine his wordes and that they wold aske him the meanyng of the same sayeng vnto them in thys wise Of thys ye do question amonges your selues that I sayd a litle and ye shall not see me and agayne a lytle and ye shall se me Uerely verely I saye vnto you ye shall wepe and lamente but the worlde shal reioyce Ye shal sorow but your sorowe shalbe turned into ioye Lo how Christ tendereth his apostles he shaketh them not of for their rudenes and ignoraunce but moste gentlye instructeth them shewinge them howe his format wordes ought to be vnderstand sayenge vnto them in thys wise Ye shall wepe and be sory but why bycause ye shall see youre Lorde and mayster apprehended and takeÌ„ nayled vpon the crosse and put to death Then shall calamitie and sorow begynne and principally this shall trouble you that the world shal reioyce at your aduersitie and your maysters aduersitie And euen as Christ had spoken so it came to passe concer â—yng both hys owne crosse affliction and heuines also his apostles For do ye thynke yt a lytle crosse vnto hym when y t he was reuiled and vpbrayded of the Iues â—ayeng vnto hym let God delyuer hym if he woll haue hym I omytte and passe ouer with silence the thing that he himself complayneth of wher he sayeth by his prophet Dauid I am a worme and not a man a laughing stocke or an obprobrie of men and the refuse of the people As many as behold me mocke me they shake their hedes at me What is thys but to cast Christ into trouble and heuynesse not only hym but also hys apostles and louyng freÌ„des whyche kept hym company And albeit Christe dothe specially in this place speake of the tyme of his owne crosse whych shulde be the occasion of weping and mournyng to his apostles yet hys mynde was hereby to shewe what state and fortune is to be loked for in thys world vnto all true christiaÌ„s True christians no doubt can not but suffer in this world moch displeasures and persecution wheras the wic ked persons and such as care neither for God nor deuell make good chere and lyue according to their hartes ease Hereunto agreeth Salomon in his pro uerbes sayeng Cast not awaye the chastisement of the lord Loye se how Christ instructeth his apostles and arineth them with paâ—ience to abyde and suffer thobprobriouse wordes scornes and persecutions of the wicked persons and Antichristes And that he willeth the apostles to do the same he commauÌ„deth and speaketh euen vnto vs so many as wolbe hys disciples and folowers Fourthly foraâ—â—noche as Christe hath tolde hys apostles of the sorowe and heuines of the persecutions that shuld happen vnto them for hys sake he nowe agayne doth comforte them declaringe vnto them what shall happen after such stormes of affliction Your heuines sayth he shalbe chaunged into ioye as who shulde saye the worlde as sone as they shal haue kylled me woll thynke they haue won thâ— spurres that they haue put me downe but it shall not be so for y e thyrde daye after shall I ryse agayne from death maugre theyr heades I shall comforte you and in your heuynes pacifie you make you gladde And albeit after that tyme also ye must styll suffre moch wronge and reproche for my name and for the gospel sake yet your affliction crosse shall not laste longe but eternall ioye shall anone ensue folowe An exemple of thys thynge I wol ye take in a woman that traueleth with chyide A woman whaÌ„ she traueleth ye know is in heuynes payn for her houre is at hande But assone as she hath brought forth into the worlde a chylde is delyuered she remembreth no more her payne and greife for the ioye she hath of the chylde that is borne into the worlde In semblable wise ye be nowe sadde and heuy for my departure but I shal come see you agayne and thaÌ„ your hartes shal leape for ioye no man shalbe hable with all the displeasure he can do you to take awaye this your ioye from you Assuredly my frendes thys similitude whych is here brought forth of Christ is excedingly comfortable For fyrst of all yt sheweth that persecution trouble and crosse must as surely folowe the confession of the gospell as it is sure that a trauelyng woman cannot brynge forth her chyld without sorow and grefe but in the meane season the Christen man thorough the word of God muste nedes afterwarde haue greate comforte and ioye Furthermore this trouble crosse affliction and persecution of the true christians shall not be continuall and euerlastinge but it shall endure but for a season And on the contrary parte the worlde shall ioye for a season But their ioye shal not longe laste as Christe himself in an other place witnesseth wher he sayth wo be to you which laughhere for ye shal wepe and lamente Albeit in very dede the christian man shall not be cleane voyde of ioye in this worlde but what ioye is thys I woll sayeth Christ see you agayne and your haries shal ioye and no man shal take your ioye from you Undoubtedly the ioye that Christe here speaketh of is the gladnes and peace of conscience that the true christians shall haue in asmoche as they knowe that God shalbe merciful vnto them throughe Christ and shal kepe and preserue them into euerlasting liefe whych was prepared for them before the worlde was made as Christ hymself witnesseth by the father of heuen To whome wyth the sonne and holye ghost be thankes c. The Epistle on the. iiij sonday after Ester daye The. i. chapter of Iames. Thargument ☞ Saynt Iames sheweth that Gods worde is an heuenly gyfte and howe it ought to be receyued Most derely beloued brethren euery good gyft and euery perfect gyft is from aboue and coÌ„ methe downe frome the father of lyghtes wythe whome is no variablenes neyther is he chaunged vnto darkenes Of his owne will begate he vs wyth the word of trouth that we shulde be the first frutes of his creatures Wherfore deare brethren let euery man be swyfte to heare slow to speake slow to wrath For the wrath of man worketh not that whych is ryghteous before God Wherfore laye a parte all fylthynes and superfluitie of malyciousnes and receaue with mekenes the word that is graf ted in you whych is hable to saue your soules The holy Apostle saynt Iames good christian brethren and systres in the epistle of this daye doth fyrste open and declare vnto vs the causes of gods worde frome whence it commeth and then he commendeth and
ye receyue with mekenes the worde that is grafte implanted in you of god the father of heueÌ„ Receyue it he sayth with mekenes that is to say with al modestie and reuerence not after a ryottouse and sediciouse sorte as thoughe ye wolde fyght for it nor agayne with an euel and struglyng mynde as many 〈…〉 do but gladly thankfully and gently For it is the thinge whych is hable to saue youre soules whych thing also saynt Panle proueth wrytinge to the Romaynes where he teacheth that we be iustified by fayth by the ministery of gods worde Nowe therfore good people let vs accordinge to the meanyng of this epistle whych I haue brefly declared vnto youe imbrase this worde of trouthe that saynt Iames doth here speake of and so imbrace it that we may be couÌ„ted doers and not hearers only Thus doynge we shall declare our selues to be the chosen people of God and we shall inioy at last the kyngdom prepared for vs of almyghty God Who be lauded .c. The Gospell on the. iiij sondaye after Ester the. xvj chapter of Ihon. Thargument ☞ Christe promyseth to sende the holy gooste and of hys offyce Iesus sayd to hys disciples Nowe I go my waye to him that sent me and none of you asketh me whyther I go And because I haue sayd such thynges vnto you your hartes are ful of sorowe Neuer thel esse I tel you the 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 fa ther and ye shall se me no more Of iudgemente because the prynce of thys world is iudged â—â—â—â—â— 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 soÌ„ 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 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 purpose is sente of Christe that he myghte â—â—uâ—late 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 letters 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 car nall 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 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 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 pro fitable 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 y t 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 â—o 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
alredy spoken by Christ. This do not the papistes for they expouÌ„de not Christes worde but they bring another word besides Christes word Thys spirite of trouth shall also shewe of thynges to come that is to wit of the spreading abrode of Christes gospel throughout the hole world euen vnto the Gentilles or hetheÌ„ persons aswell as to the Iewes whom yet the Iues despysed and toke for refuse and abiecte persoÌ„s and counted them selues onely for Gods electe and chosen This holy ghoste shall glorifie Christe that is he shall expoune him he shall make him clearer and shall auaunce and set him forthe But the byshop of Rome doth cleane contrary for he obscureth darkeneth Christe and his doctryne This holy ghost sayeth Christ shall receyue of myne and shall shewe vn to you And al that the father of heueÌ„ hath are myn This is to saye good people that the holy spirite of god wherwyth euery christen man must be renewed according to Christes communication wyth Nicodemus shall breath or inspire nothing into the mindes of christian folke but that whych Christes gospell and worde wylleth He teacheth no newe thing Wherfore my frendes if we woll be true christians not only in name but also in dede let vs put of oure carnall and olde man and let vs be ledde wyth the spirite of god which is here called y e spirite of trouth Whych spirite by the instrument of godes word as here is declared shall open and disclose vnto vs all trouth necessarye to oure saluation and soule helth Which thyng also the auÌ„cient doctour Ihon Chrysostome witnesseth sayeng What so euer is sought to the soule helth the same is al togither conteyned and accomplished in holy scripture He that is ignoraunt shal fynde there ynoughe to lerne He that is stubborne and a synner shall fynde there the skourgies of the iudgemente to come that he maye feare He that laboureth shall fynde there the gloryes and promises of lief euerlasting by chawyng wherof he may be more more kyndled to do good workes as becommeth a christian man to do Let vs praye then to god with pure hartes that he woll vouche saue to send vs this holy ghost this coÌ„forter vnto our myndes which may open vnto vs al trouth To whome be glory and prayse immortally .c. The Epistle on the. v. sondaye after Ester The fyrste chapter of saynt Iames. Thargument ☞ Saynt Iames exhorteth christen men to declare their feyth wyth good workes And he sheweth what thyng true Religion or deuotion is MOst deare beloued brethren euery good gifte and euery perfyte gyfte is from aboue and cometh downe from the father of lyghtes wyth whoÌ„ is no variablenes neither is he chaunged vnto darckenes Of hys owne wyll begat he vs wyth the worde of trouth that we shuld be the fyrste frutes of hys creatures Wherfore deare brethreÌ„ let euery man be swyft to heare slowe to speake slowe to wrath For the wrath of maÌ„ worketh not that why â—he is ryghtouse before god Wherfore laye aparte all fylthynes and superfluitie of maliciousnes and receaue wythe mekenes the worde that is grasted in you whych is hable to saue your soules THe holy Apostle of God saynte Iames good christen people in the epistle of this day dothe discerne the true hearers of gods worde from the false hearers And ye shal vnderstande that the true heaters of gods worde be they whiche take it with fayth whiche vnderstande it in theyr harte whiche do garnishe it outwardely with suche workes as be prescribed and appoynted them to do and as the pa rable of Christe declareth whiche do heare the word of god and vnderstande it whiche also bryng forthe frute some an hundred folde some sixty folde some thyrty folde And it is he according to the wordes of the prophete Dauid whiche is lyke a tre planted by the ryuer syde bearyng his frute in due tyme. But the false hearers of the worde be they whiche heare it but they receiue it nat with fayth they vnderstande it nat in theyr harte neyther do they furnyshe and declare it to the worlde with good workes and as the parable of y e sower sayeth they suffre the deuyll to take the worde out of theyr harte These be only temporall hearers and but for a season they be but starters they stycke nat by it They be also suche as when they haue perceyued taken the true word of god they choke it with the care of this world and with the disceitfulnes of ryches so make the worde vnfruteful for they receiue it nat with ful mynd but by snatches and myndyng other thynges euen as he whiche beholdeth his bodely face in a glasse and forthwith goeth hys waye and forgetteth by and by what maner thyng it was Be ye then doers of the worde that is to were declare w t good workes that ye truly vnderstande it and be â—at hearers onely as who shulde say Ye that heare the worde of god with your eares and do boste and glory in the knowledge therof and neuertheles be occupyed and intaugled in other maters ye do nothyng els but deceiue your selues whych thyng he declareth with a wonderful goodly and apte similitude For lyke as it nothinge helpeth a man to staÌ„de before a glasse and to se hym selfe faire whan he goeth away forthwyth and forgetteth strayte hys beawtie So it helpeth a man no thynge at all to heare gods worde onles he receyue it in hys harte and take holde of it by fayth depely printyng in hys mynde the beautie therof and be de lyted therin and fynally declare wyth good workes that he doth truly vnderstande it Furthermore he that standeth before a glasse maye well glorie and bragge of hys beautye for a tyme So he that heareth the worde may well reioyse and glorie of it But whan the glasse is taken away anone the beau tie is out of the mynde So in tyme of necessitie and tribulation yf the true glasse of gods wyll that is to wyt the worde of God be taken awaye and not coÌ„ sydered anone the promyses and gospell that is to saye the glad tydynges concernynge our redemption is out of mynde the beautie of gods goodnes is forgotten and finally the wyll and pleasure of the Lorde is neglected But on the contrary parte who so loketh in the perfyte lawe of lybertie and continu eth therin yf he be not a forgetful hearer but a doer of the worke the same shalbe happy in hys dede As who shulde saye He that rightly heareth and vnder standeth the worde and doeth expresse the same with worthy workes in such wyse as he sheweth hymselfe to haue a firme sure vnderstandynge of the same whereby he may vaynquish and chase away death Satan and synne he shalbe happye in hys dede or worke he shalbe declared by hys dedes to be a iustifyed person and saued For dedes workes in christeÌ„ men be testimonies and wytnesses
of our iustifyeng fayth and that we do vnderstande ryghtly and truly gods worde For as saynt Augustine affirmeth fayth ought to go before workes Yea he declareth playnly y t workes wythout fayth can not be good and he allegeth for hys purpose that texte of saynte Paule Omne quod non est ex fide peccatum est That is to saye what so euer is not of faythe the same is synne Herevnto also agreeth Chrysostome where he sayeth Fayth ought to shyne before workes and workes muste be the handmaydes or waytynge seruauntes and folowers of fayth SecoÌ„de in thys epistle saynt Iames doth teach vs good people what the ryght and perfyte religion of a christian man or woman is Yf any man say eth saynt Iames woll seme to be religiouse amonges you not refraynynge hys tonge but seducynge and deceyuynge hys owne harte thys mans religion is vayne Pure and vndefyled religion before God the father is thys to vysite the fatherlesse and wedowes in theyr aduersitie to kepe thy selfe vnspotted in the worlde Lo good people here ye haue a true definicion of religion It is not to be locked vp in stone walles and to departe from the company of the worlde as those disguysed and false religi ouse persones lately in thys realme dyd buâ—â—t is to be conuersaunt amonges men wythout spotte or re proufe it is to vysite orphanes and fatherlesse chyldren to go and succour the poore wydowes to go aboute and to wynne y e people to Christ to fysh mens soules and to brynge them into the kyngdome of Christ out of the tyranny and raygne of Antichriste I call Antichrist whosoeuer teacheth other deuotions and holynesses then Christ dyd ordeyne For he that is not wyth Christ is agaynst Christ. Wherfore good brethren and systers let vs be accordynge to saynt Iames monition here not onely hearers but also doers of the worde but of what worde â–ª of the bishop of Romes worde of Antichristes word which is contrary to Christes vnspotted syncere worde no but of gods worde to thintent we maye loke into the persyte lawe whych breaketh out of fre spirite fayth into workes of charitie Let vs imbrace y e true religioÌ„ that is here prescribed and set forth vnto vs Let vs vysite the orphanes the desolate wydowes our poore neyghbours that be destitute of comforte and relyfe Thys let vs do of a fre and franke harte not as constraynedly but wyllyngly and gladly Thys doynge we shall declare by our dedes that we haue the lyuely fayth that shall iustifie vs in gods sight In these our dedes but not by these our dedes nor through these our dedes we shall as saynt Iames assureth vs be happy and so happy that nomaÌ„ shalbe able to take our ioye and blysse from vs. For we shall not onely lyue here in thys worlde in peace of conscience and in the kyngdome of Christ but we shall also in an other worlde inherite the vnspeakable ioyâ— and felicitie of heauen where lyueth rayg neth the father the soÌ„ne and holy goost perpetually Amen The Gospel on the. v. Sondaye after Ester daye which is the next sonday before the crosse dayes the. xvi Chapter of Ihon. Thargument ☞ Prayers are hard through Christ. IEsus sayd to his disciples after a whyle ye shall not se me and againe after a while ye shal se me for I go to the father ThaÌ„ sayd some of his disciples betwene them selues what is this that he saith vnto vs after a while ye shal not se me and againe after a whyle ye shal se me and that I go to the father They said therfore what is this that he saith after a whyle we can not tell what he sayth Iesus perceyued that they wolde aske him and said vnto them Ye inquyre of this betwene youre selues because I sayd after a while ye shall not se me and agayne after a whyle ye shall se me Verely verely I saye vnto you ye shall wepe and lament but contrary wise the world shall reioyse Ye shal so rowe but your sorowe shalbe turned to ioye A woman wheÌ„ she traueyleth hath sorowe because her hour is come But as sone as she is deliuered of the child she remeÌ„breth no more the anguyshe for ioye that a man is borne into the worlde And ye nowe therfore haue sorowe but I wyll se you agayne and youre hartes shall reioyse and youre ioye shall no man take from you IN the first parte of the Gospel of this daie good people is a commauÌ„demeÌ„t and promise set forth vnto vs wherby we be allured and sturred to praye And surely sith a christian person can no wheâ— haue better coumforte in such thynges as he is troubled in and in tyme of necessitie and aduersitie then instantly to pray and to open his affliction and grete with ardent peticion and humble sute to God who onely wyll and can helpe him in his distres gyue him comforte vndoutedly it is ryght necessary that we throughly perceuie knowe the institucion and intent of this present gospel to the intent we might be the more inclined and disposed vnto prayer For who wolde reiecte and despice prayer as a thyng lytie necessary seyng it is so muche auaunced and coÌ„maunded by Christe vnto vs Yea this coÌ„maundement dothe as straytly bynde vs as the fyrste commaundemeÌ„t of the Decalogie doth This to be true we may se in another place where Christe byddeth vs alwayes to pray and that without ceasing or intermission Marke that it is necessary then and con uenient that we shulde pray Wherfore as we be by speciall word and coÌ„maundement of Christe draweÌ„ and inforced to pray So also this gospell allureth vs to the same with a speciall promise For it is here promised vs by Christe that our prayers that is to weâ—e the prayers of christen ê‘sons shal not be vaine ne frustrate but that we shalbe surely herde shall obteyne our sutes For why elles wolde Christ haue bounde this his worde and promise with an othe sayeng verely verely What so euer ye aske the father in my name he shall gyue it you Also aske and it shalbe gyuen you Do ye not heare how our prayers shal not be vayne nor frustrate Who then wold nowe be slouthfull to pray seyng Christe by his â—â—â—ciall coÌ„maundement hath wylled vs to the same Forthermore ye shal here vnderstande that bycause we shuld not thynke that the labour of our prayers shuld be in vayne therfore doth Christe here in this place allure vs with a notable and special promyse as is before remembred But herin are two thinges to be considered pondered of vs. The one is y t we shuld pray in none other name theÌ„ in only Christes name Now we pray in the name of Christ when we approche to god in the faythe of Christ and do comforte our selues with the trust and affiaunce in him that is to were that he only is our mediatour or
Christe quyckeneth wyth hys worde the false Apostles kyl mens soules wyth wycked doctrine For the thefe coÌ„meth not but to steale to kyll and to destroye Hytherto I haue brefly and playnly declared the parable of the shepe herde Now it shalbe your partes good people so to acquaynte youre selues wyth gods worde that ye maye knowe the voyce of the shepeherde from the voyce of the thefe and murtherer accordinge to our Sauioure Christes wordes here So doynge ye shall at laste be conducted to the moost swete pleasaunt groundes of the lyuinge and shall syt wyth Abraham Isaac and Iacob and wyth the aungels in heauen where ye shall se God face to face and haue fruicion of all ioye wyth God To whome be al honour and glorye worlde wythout ende AMEN The Epistle on the. iiij daye of Pentecoste that is to saye on the wednesdaye in wytsonweke The. ij chapter of the Actes Thargument ☞ The sermon of saynt Peter conteynynge the prophecye of Iohel PEter stepped forth wyth the eleuen and lyft vp hys voyce and sayd vnto them Ye men of â—urye and al ye that dwell at Ierusalem be thys knowen vnto you and wyth your eares heare my wordes For these are not droncken as ye suppose seyng it is but the thyrde houre of the daye But thys is that whych was spoken by the prophete Iohel And it shall be in the last dayes sayeth God of my spirite I wyll poure out vpon all fleshe And your sonnes and your daughters shall prophecye and your yonge men shal se visions and your olde meÌ„ shall dreame dreames And on my seruauntes and on my hande maydens I wyll poure out of my spirite in those dayes and they shall prophecye And I wyll shewe wonders in heauen aboue and tokeÌ„s in the earth beneth bloude and fyre and the vapor of smoke The Sonne shalbe torned into darckenes and the Mone into bloude before that greate and notable daye of the Lord come And it shall come to passe that whosoeuer shall call on the name of the Lorde shalbe saued IN the lesson of thys present daye good Christen people is conteyned the ryght godly sermon of y e holy Apostle saynt Peter wherin he soberly coldly and lernedly maketh answere and defense to the vn reuerent talkynge and hurly burly of the people of all nations whyche when they herde Christes disciples speake wyth new tonges the great workes and wonders of god were partly abashed and wondered therat and partly gested vpon them and sayde they were dronken and full of newe wyne Saynt Peter therfore which of a fysherman is now become a great byshop and pastor ryseth vp not alone yet but the. xi apostles standyng vp wyth him leste as Erasmus doth full well note he myght be thought to vsurpe any tyrannye or raygne ouer hys felowes He only spake y e wordes but he spake them in the name of all hys felowes euen as he alone dyd also before Christes passion in the name of al his felowes confesse Iesus Christ to be the sonne of the ly uynge God Who wolde haue thought that so simple a creature and that a fysherman shuld haue had suche audacitie ones to haue loked vpon so great a multitude Oftentymes great Oratours when they brynge theyr oration that they haue longe studyed for before to speke in a great audieÌ„ce of people or be fore a great ruler chauÌ„ge colours be astoÌ„nyed vtterly dismayed Truly thys was that heauenly droÌ„kennes whych they had caught of that heuenly cup wherof the prophete sayeth Calix meus mebrians qÌ„ praeclarus est Thys fysher man I saye stode before so great a multitude he ioyned w t hym in coÌ„mission the eleuen Apostles not to ayde hym but to accompany hym he fixed hys eyes vpon the people whych were vnknowen vnto hym he lyfted vp hys voyce and wythout any premeditacion at al he spake vnto them accordynge as the Lorde had commaunded hym to do Neyther speaketh he for himselfe but beynge the shepherde he defendeth the flocke whyche thynge he doth not wyth humane craft or eloqueÌ„ce but w t the ayde of holy scripture Now y e hole multitude awayteth to heare what he woll saye Let vs al so attende for asmoche as these thynges be spoken to all Fyrst after he hadde ones wyth mouynge hys hande assuaged the murmuryng of the people he be ganne wyth such a proheme as myghte make them attente and desyrous to heare wythout any rhetoricall flattery at all O ye men sayeth he of the Iuysh nation whome it behoueth not to be ygnoraunte of the lawe and of the prophetes and namely you whych be inhabitauÌ„tes of the cytie of Ierusalem where the heade of our religion and knowlege of the lawe is Ye haue cause perchauÌ„ce to wonder but ye haue no cause to sklauÌ„der Wherfore so many of you as be here gyue atteÌ„tiue eares a lytle whyle vnto me and knowe y e matter as it lyeth For it stande you all vpon so to do For these men of Galilie whome ye se here wyth me be not dronken nor full of new wyne as some of you thinke syth it is now mornynge but y e thyrd houre froÌ„ the sonne rysynge at whych tyme nomaÌ„ is wont to be dronke But in these men ye se now the thynge accomplyshed whyche God longe ago promysed by Iohel hys prophete shulde come to passe Harken to the prophecye and consyder whether the thynge be fulfylled or not Sklaunder not bycause ye se a thynge vnwont but receyue rather the grace whych almyghty god offereth vnto you For Iohel beynge inspyred wyth the holy goost and seynge that the ty me shulde come that God whych at sondry tyines be fore had unparted hys spirite to Moses and to many prophetes for your coÌ„forte and instruction wolde ones at laste whan hys onely begotten sonne shulde come poure out moost plentefully the same spirite not vpon one or two as hertofore but vpon all nations of the worlde euen as many as wyth syncere fayth shulde receyue thys glad tydynges whyche at hys coÌ„maundement we brynge now vnto you thus vttered the heuenly prophecye It shal come to passe in the last dayes sayeth the Lorde I shal poure out plentefully of my spirite vpon all flesh and sodenly your soÌ„nes and your doughters shal prophecie and your yonge men shall se visions and your olde persons shall dreame dreames And truly vpon my seruauÌ„tes my handmaydens I shal poure out of my spirite and they shal prophecie And I shal gyue woÌ„ ders in heauen aboue and tokens in earth beneth bloude and fyre the vapoure of smoke The sonne shalbe conuerted into darkenes and the moone into bloude before that great and renowmed daye of the Lorde come And whosoeuer shall call on the name of the Lorde shalbe saued Thys my frendes hath y e prophete Iohel so longe ago prophecied vnto vs. And hetherto goeth the lesson of thys presente dayâ— whych conteyneth the fyrst parte of S. Peters sermon
CaptiuaÌ„ duxit captiuitatem Luce. ii Psalm lxxxiiij Misericordia et veritas obui auerunt sibi c. Eph. iiij Lu. xviij Phil. iij. â—â—â—â— â—l â—â— ij pet ij ☜ Ephe. vi i. pet i. i. pet i. Rom. vi Rom. vi Math. v Col. iij Iaco. i. phil iii Luc. i. Ioh. v Col. iii. Psasm xxxvi Mar. vi Rom. vi Ro. viij i. cor v Exo. xij i. cor x. ☞ The wordes of S. Austine Pertransijt ☞ Ioh. iij. Before we be newe borne a gayn by spirite we beal Nicode mes Ioh. iij. i. Ioh. v. What it is to be leue that Iesus is Christ. A difference of faythes ☞ Borne of God Mat. iij. Esa. lxi Mat. xi Ioh. xvii Ioh. xxi Luke xxiiij S. Cypri an S Ambrose Didimus i. Gemellus a twynne Pax vobis The vse of miracles Rom. i. Mat. viij Esa. liij Esa. lij Rom. ij ☞ Ephe. ij Esa. liij mat xiij The wor des of S Hierom Ioh. i. itim ij Mat. xi Luke x. Mat. xi Ier. xxiij Episcopatus quid sit Saynt Hierom Gala. v. Ro .xiij. Mat. v. Ro .xiij. Tit .iij. Ro .xij. The occasion of thys epistle ☜ i. pet v. militant Note thys exemple of saynt Hierom ij cor ◠☜ what be carnall desyres In the daye of visitatioÌ„ Mat. vâ— Ro. xiij Rom. i. Fraternitie ☜ phe vi mat xâ—ij Math. xxv Ioh. vij Ioh. xx Mat. xij Christes raigne Ephe. i. and. iiij Psal. iiij Psa. cix i. tim ii â–ª An exeÌ„ple of our ignorauce â–ª What it is to go to the fa ther. Ps. lxvij Ier. xiij Crosse ê‘secutioÌ„ Psa. cxx â—rou iij Sorowe turned to heuy â—es The parable â–ª of the trauelyngâ— woman Luc. vi Rom i. Nolite errate Voluntarie Rom. vi Ephe. ij Col. iij. Slow to speake In mansuetudine Rom. x. why â—holy goost was pro mysed ☜ But now I go c. Expedit vobis The pro fyte of Christes death Actu â— Paracletus quid it Thre iet tes Of sinne ☞ IugemeÌ„t Adhuc multa habeo Chrysostom ☜ Ioh. iij. Chrysostome in cap. mat xxij homi xli who be the true hearers of gods worde â—at xiij Psal. i. the false hearers Estote factores verbi ☜ Augus Ro. iiij Chrysostome de fide et Lege True religion ☞ â—â— The vertu of prayers â—u xviij we must pray on ly in the name of Christe â—â— Pet. ij Chrisostome Theophilactus in Io han ca. xv Math. v. ij cor i. Ro. viij Phi. iiij From whence the peace of coÌ„ science springeth ij pe iij. Luce. ij Psa. xiij Ioh. iij. ☞ litanies The abuse of these dayes ☞ What is to be de mauÌ„ded in supplications i. Timâ— iiij ☜ No man regardeth the spirituall pestilence The abuse of goddes gyftes Rom. i. Ioh. xx lu xxiiij Ioh. iiij Ioh. i. math iij Math. xxiij lu xxiiij Ioh. xv Mar. xvi Math. xxiiij mar xiij Apoc. i. ☞ Theophilus Mat. iij. Mat. iiij Rom. i. Math. v Math. v Origene who be scribes Ro. vij Austine Ioh. iij. The papistes be scribes what origene calleth pharisee The we kenes of the apo stles The office of a postles or preachers ☜ The fru te of the asceÌ„sion Incredu litie ☜ Gal. vi ☞ Euell ought to be pu nyshed Christ vpbraydeth his apostles of theyr infidelitie What it is to beleue the resurrec tion of Christ. Ioh. xvi lindx All out warde christen men beloue not in the re surrection ☞ ☞ Abac. i. Actu ix what is gospel Fayth constray neth no man ☞ Ps. viij Sygnes ioyned to the worde Ge. xvij Austine A mystical inter pretacion Io. xiiij The occasion of thys epistle ☜ Sobrenes and modestie Charite Math. â— VehemeÌ„t cha ritie ☜ ☞ Ro. xij Good stewardes ☞ Ex virtute Howe god is glorified by our gyftes and workes Ps. lxvij Paracletus Ro. viij Act. v. The spi rite of truth ☜ The pro phecie of Ieremye ☞ Psalm lxxxviij Esa. lv math iij ij tim ij Gala. ij â–ª Ro. viij Io. xiiij The cau ses why the holy goost is sent Ephe. i. 1. cor i. A descri ption of the holy goost Pentecost Actu ij â–ª ☞ Dyuerse tonges ☞ Ro. xij â— cor xi Magnalia Dei The ori ginal be gynning of PeÌ„tecost ij co iij and iiij The law spritual The office of the holy goost ☜ Charite is the frute of fayth A question ☜ docebit The peace of Christ. ☞ Math. xxviij Ioh. x. Priceps mundi Gen. iij. The suÌ„me of S. Peters prechig Esa. liij Origene in epist. ad Ro. li. iij. ca. iij. Ambrose of the callynge of the gentyls Ierome Austine Actu x. ☜ what is baptisme Ierome sup Esa. ☜ Rom. v. Math. â— Ioh. v. Ioh. i. Math. xxiii Ro. xv ☞ Math. x Austine QuestioÌ„ mar xvi The solution ☞ Io. xiiij Act. xx ☞ Prouer. xxvij i. tim iij Tit. ij ☜ Mat xvi Ioh. i. Ioh. viij Ioh. xi Erasmê° in paraphrasi The orâ— tion of Peter Iohel ij Erit in nouissimis die bus Math. xxvij lu xxiij Nemo potest venite ad me ☜ Esa. liiij Austine Augu. de ciuitate dei li. xxi cap. xxv Austine Bernard
setteth oute the authoritie of the same as a meane or instrument whereby throughe new birth or regeneration we be the chyldren of god and as saynt Iames here speaketh the firste frutes of gods creatures As towching the causes of gods worde ye shall vnderstande that the gospell or word of God is no humaine thinge it is the word neither of Emperour Kinge Prince Duke nor other tempo rall ruler neither is it any meritorious word whych caÌ„ chauÌ„ce vnto vs for our own deseruinges or merites neyther yet is it an vnpythy weake or vnperfect word whych eyther of it selfe is not stronge ynough or nedeth any other worde to the perfection and accomplyshement therof but it is a diuine or heuenly worde a good gyft of God and perfecte that is to saye whyche hath almyghty god for authour of yt whych god gyueth of his mere grace and fauour whych is stronge and full of efficacie and power according to saynt Paule whych sayth it is the power of god to the helth and sauetye of all such as beleue the same It is perfecte forasmoche as it neither nedeth any other word neyther yet can it suffre any other to be matched with it Nowe al thys tendeth to this purpose and intent that saynt Iames woll coÌ„mende and set forth vnto vs the authoritie of gods worde lest by errynge and strayeng out of the waye we myght happen to deceiue our selues thynkyng it ynough sufficient to heare the worde of god wyth out any maner of regeneracion and newe lyefe For the worde is a farre greater thyng it is euen an heuenly diuine good and perfecte gyfte whych coÌ„meth from aboue euen from the father of lyghtnes wyth whome is no transmutation of lyght and of darkenes neither can he suffer that we shuld mengle our dreames and darknes with his lyghtsome worde I meane our owne inueÌ„tioÌ„s our blindnes our careles maners our carnal lybertie our euel liefe so forth We be also here admonished and taught of the final vse of gods worde wherfore it serueth Yt serueth doubtles that by it we shulde be regenerate and be made the fyrste frutes of the creature of god whych cometh not of oure owne deseruynges but it is the worke of god the father whych doth renewe and regendre vs wythe y e worde of trouth that we maye be the first frutes of hys creature Saynt Iames therfore in thys place wylleth vs to sette asyde and laye downe all securitie and slauthfulnes towardes the worde of god and that we shulde praye god that he woll vouchesaue to open disclose vnto vs the vnderstandynge of hys worde and that he wolle gyue vs also encrease in the same that we maye heare the worde wyth frute â—nderstandynge if and beynge regenerate therby might be made the fyrst frutes of y e creature of god Do not then erre my dere brethreÌ„ as thoughe it were inoughe only to heare the worde of god and not to vnderstande it wyth the harte not to catche holde of it by faythe not to worke well outwardlye Euery good and perfyte gyfte is from aboue that is to saye the worde of god is perfyte it nedeth none other worde to stey it to make it perfyte Yea thou caÌ„â—est neither take it nor vnderstaÌ„de it perfytly onles it be gyuen the of god Yt is of it selfe moste perfyte and it is it also whych onlye can make vs perfyte Yt procedeth frome the father of lyghtes that is to wytte from god whych is y e only cause of all lyght in such sorte that y e thynge whych we se in vnderstandynge the worde is of god Yt is also the gyfte of god that hys worde dothe lyghten for the father is of hymselfe lyght Wyth whom is no variablenes nor chaunge into darkenes that is to saye he can not abyde nor suffer that the lyght darknes shuld be confounded or myngled togither For he is the father of lyght only and not of darkenes Neither can he suffer that we shulde glorye and bragge of his worde as of a gyfte and in the meane season do the workes of darkenes And by this the apostle saynt Iames doth moue vs from euyl workes by thexemple of god whyche is intransmutable and inconuertible that is to say he is not now light now darkenes And therfore ought not we to folow both lyght and darknes togither For wyllyngly be gatte he vs wyth the worde of his trouth that we shulde be the first frutes of his creature As though saynt Iames wold saye Bicause god hath regenerate vs by the word of trouth that we might be now his â—irst frutes then seing we be his first frutes iâ— de commeth vs not to folow the darkenes it becoÌ„meth vs no more to leade oure lyefe in vyce and naughtines but it behoueth vs to be doers not only hearers of the word In that he sayth voluntarily or of his owne will he excludeth merite It is called the word of trouth aswel because of it selfe of the own nature it is true as bicause it maketh other true Secondly Ye shal diligently note and marke good people that thappostle Iames in the latter parte of this epistle doth sturre vs to newe liefe and to such workes as the worde of god and regeneration wold aske For it is euen due and annexed to newe byrth that a man shulde do good workes as also Paule testifieth sayenge What shall we then saye shall we abyde in synne y t grace myght abouÌ„d God forbyd We that be deade to synne howe shall we hereafter lyue in the same Also to the Ephesians he sayeth We be gods haÌ„d worke created in Christ to do good workes whyche god hathe prepared that we shulde walke in them And to the Colossians Wherfore if ye haue risen wythe Christe seke ye the thynges aboue regard heuenly thinges not erthly thinges wherfore deare brethren sayeth saynt Iames let euery man be swyfte to heare slowe to speake By whych wordes he forbyddeth chefely moch talkyng and pratlynge wherby in saynte Iames tyme many dyd bragge as they do at this daye of the gospell without chaunging of their former liefe and wythout lyuinge after the gospell Such persons sainte Iames wolde haue swyft to heare slow to speake tyl tyme they rightly vnderstande the worde and do dedes worthy for the same He willeth vs also to be slowe to wrath but he wol we shuld be meke and pacieÌ„t For the wrath of maÌ„ worketh not that whych is rightouse before god that is to saye Ire or wrath the effectes therof can not do the thynges whych be iust before god or whyche god requireth of vs. And saynt Iames calleth here the iustice of god not that where by we be iustifyed before God but that whych god requireth of vs beyng alredy iustified to the declaration of that iustice whyche iustifieth and whych is gotten by fayth Wherfore casting awaye all vncâ—enlynes and superfluitie of maliciousnes se
dwell wythin vs whych thynge he promyseth vs here in this gospell that he woll do in case we declare the frute of our fayth and kepe hys worde Furthermore ye shall obserue good people in thys gospell that Christe here shewed hys disciples that he must go awaye from them but yet he sayeth he woll come agayne But I praye you when commeth Christ agayne vnto vs Surely he coÌ„meth agayne when he sendeth hys worde and hys spirite vnto vs. For loke where the worde is and there is Christ moost presently So in an other place he sayeth Lo I am wyth you euen to the ende of y e world Fynally where Christ sayeth that the father is greter then he ye shall vnderstande that Christe otherwhyles speaketh as a man otherwhyles as God whyche thynge oughte diligently to be obserued of such as woll studye holy scripture For that he here sayeth My father is greater than I ye must referre it to hys humanitie But of hys diuinitie in an other place he speaketh in thys wyse I and my father be one And now sayeth Christ callynge backe hys disciples to hys worde whereby they myght comforte themselues after hys departure I haue tolde you of it before hande to thintent that whan it is come to passe ye myght beleue that I wolle surely come vnto you agayne Herafter woll I not speake much vnto you that is to wyt presently in person wyth mans voyce For the prince of this worlde commeth that is to saye my mortall enemy and yours SataÌ„ the deuel whych treadeth vpon my hele is at hande And he calleth hym the prince of the worlde of hys effecte bycause he coÌ„maundeth and ruleth y e worlde after hys wyll and pleasure and draweth it whether he woll as he lust hymselfe But thys prince of the worlde thys Satan sayeth Christe hath nought in me As who shulde saye albeit the prince of y e world is commyng agaynst me to vtter and worke al that euer he can deuise to put me downe yet sure I am that I shall ouercome hym So he maketh hys disciples afrayed in that he telleth them that the prince of thys worlde is marchyng forwarde agaynst him but agayne he comforteth them when he sayeth he hath nought in hym And in these few wordes is ex pressed the â—yth of the hole gospell Wherfore to coÌ„clude of thys victory of Christ all we good christen people shalbe partakers in case we beleue accordynge as in thys Gospell we be taught And consequently the holy goost who is the true and only comforter in al troubles and affliccion shal make hys mansion and abode wythin vs and put vs in mynde of all Christes wyll and pleasure to the glorye of God the father of heauen and hys only begotten sonne Christ Iesus our Lorde Qui viuit regnat in infinita secula Amen The Epistle on the seconde daye of Pentecost The. x. chapter of the Actes Thargument ☞ How the Heythen receyued the holy goost were baptised PEter opened hys mouth and sayd Iesus commaunded vs to preach vnto the people and to testifye that it is he whych was ordeyned of God to be the iudge of quycke and deade To him gyue all the prophetes wytnes that thorowe hys name who so euer beleueth in hym shall receaue remission of synnes Whyle Peter yet spake these wordes the holy goost fell on all them whyche herde the preachynge And they of the circumcision whyche beleued were astonnyed as many as came with Pe ter by cause that on the Gentyls also was shed out the gyfte of the holy goost For they herde them speake wyth tonges and magnifye God Then an swered Peter can any maÌ„ forbyd water that these shulde not be baptised whyche haue receyued the holy goost as well as we And he commaunded them to be baptised in the name of the Lorde GOod people the summe of saynt Peters sermoÌ„ here is that Iesus Christ whych for hys benefytes and wonderfull vertues that he shewed amon ges the Iues was crucifyed that is to wyt nayled moost vilanously to the crosse whych was the moost paynfull and cruell death that the Iues coulde ymagyne dyd notwythstandynge ryse agayne from death to lyfe and that who soeuer wol beleue in him shalbe saued And he sayeth furthermore that God annoynted thys Iesus of Nazareth wyth the holy goost and wyth power Wherby he declareth hym to be the true Messias whych was promysed to the fathers and of whome the prophete Dauid spake I haue anoynted my kinge ouer Zion my holy hyl He declareth also that Christes office is to do good to all Now thys resurrection of Christ he coÌ„firmeth both wyth hys owne wytnesse and wyth the wytnes of all that sawe the thynge wyth theyr eyes And lest a man shulde reiecte them as parciall wytnesses bycause they were hys seruauntes and disciples he fet cheth out a moost sure recorde of scripture sayenge that all the prophetes do testifye of thys Christ. Fynally lest a man woll fynde cauillacion and say they cain forth of their owne mynd vncalled to beare wyt nes of thys thynge he addeth that they were commaunded and sent by God to preache to the people to testifye that it is thys same Iesus Christ which was ordeyned of God to be the iuge of the quycke deade Whych thynge is also an vndoubted artycle of our fayth To thys Christ sayeth Peter gyue all the prophetes wytnes that through hys name who so euer beleue in hym shalbe saued And amonges other the prophete Esaye who wryteth of Christe in thys wyse He only hath taken on hym our infirmitie and borne our paynes The payne of our punish ment was layde vpon hym and wyth hys strypes are we healed Surely we haue gone all astray lyke shepe euery one hath turned hys owne waye But through hym the Lorde hath pardoned all our synnes Lo here ye maye se playnly aswell by the wordes of saynt Peter in thys place as by thys prophet Esay how we get remission of synnes by beleuynge in Christ. Thys doth also saynt Paule in many pla ces declare namely through out hys hole epistle to the Romaynes Whereupon the auncient doctoure Origene wrytynge sayth Man therfore is iustified by fayth whome the workes of the lawe do nothyng helpe to ryghtuousnes For where fayth is not which iustifyeth the beleuer althoughe a man haue workes of the lawe yet bycause they be not buylded vpon the foundacion of fayth albeit they seme to be good they can not iustifye the worker yf fayth be awaye whyche is the seale of all that be iustifyed of God Saynt Ambrose agreyng her vnto 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 Gala thians sayeth None is
saued by the lawe but we be all saued by fayth 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 aun cient 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 y e 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 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 y t thys gyft of tonges wherwyth at the sendynge downe of y e holy goost y e Apostles and other were so indowed y t they were vnderstanded of the people of al nacions is now ceased but in y e mea ne 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 as well as we Here ye se manyfestly good people that y e Gentyls by Peters preachynge of gods worde were replenyshed wyth the holy goost before they were out wardly 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 but it is also a badge or knowlege that we be receyued into the noÌ„bâ—r of the chyldren of God Wherfore as al holy doctous and expositours do agre there be two maner of baptismes 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 purgeb 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 whiâ—h 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 y e 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 Ana baptistes 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 bap tisme 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 yourâ— 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. Thargument ☞ 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 he gotten 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 vn to 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