Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73502	The Epistles and Gospelles with a brief postil vpon the same from after Easter tyll Aduent, which is the somer parte set forth for the singuler cōmoditie of all good Christen men and namely of prestes and curates.		1542 (1542)	STC 2968.3; ESTC S124410	239,766	422

in them Vndoubtedly thys answere teacheth vs two thynges Fyrst â˜œ that the wyll of God ought not to be learned of the dead as Moses also forbyddeth in Deuteronomye sayenge Deut. xviij Let noman serch the trouth of the deade for God abhorreth it And surely not wythout cause for he that ensercheth the trouth of deade men sheweth hymselfe not contented wyth gods worde whych is a synne agaynst the seconde commaundement Also to serche the trouth of deade men is to put other meanes thaÌ„ preachers by whome God wol haue hys word knowen and spred abrode Thys thynge doth the exemple of Saule teach vs i. Reg. xxviij whych after he was caste vp of the Lorde and vtterly wycked in his harte by the helpe of a wytche raysed vp the prophete Samuell from death that is to wyt a certayne person resemblynge Samuel in voyce and vysage Secondly thys answere of Abraham teacheth vs that besyde the worde wrytten none other is to be loked for or to be herde though an angell shulde come from heauen or a goost ryse froÌ„ death to lyfe Wherfore good christen brethren and systers I exhorte in the Lordes name you that be rych to make your selues frendes of your wicked Mammon Luc. xvi that is to saye of your worldly goodes that when ye dye they may receyue you into euerlastyng tabernacles lest ye be serued as thys ryche maÌ„ was And agayne I exhorte you that be poore to haue sure faith in the Lorde and pacience in your aduersitie and pouertie And doubt ye not but at your departure out of this transitory worlde accordynge to the example of this poore Lazarus ye shal be caryed by angels into the bosome of Abraham abrahaÌ„s bosome that is to say into euerlastyng lyfe in whych after the exemple of the father Abraham who is the father of al beleuynge chyldren the godly be receyued as into the bosome of the heueÌ„ly father To whom wyth the sonne and holy goost be all honoure and glorye Amen The Epistle on the .ij. sondaye after trinitie The .i. epistle of Ihon the .iij. chapter Th argument â˜ž Of the syngular loue of God towardes vs and howe we ought agayne to loue one another MAruayle not my brethren thoughe the worlde hate you We know that we are translated froÌ„ death vnto lyfe bycause we loue the brethren He that loueth not hys brother abydeth in death Who so euer hateth hys brother is a mansleer And ye knowe that no mansleer hath eternall lyfe abydynge in hym Hereby perceyue we loue bycause he gaue hys lyfe for vs and we ought to gyue our lyues for the brethren But who so hath thys worldes good and seeth hys brother haue nede shutteth vp hys compassion from hym how dwelleth the loue of God in hym My babes let vs not loue in worde neyther in tonge but in dede and in veritie FOr asmuch as deare brethren and systers euen from the begynnynge of the worlde it hath bene sene as the exemple of Abel wytnesseth that the godly haue suffred persecution trouble â˜œ and vexation of the vngodly and wycked persons therfore the holy Apostle of God saynt Ihon doth here exhorte vs to pacience in persecution and in aduersitie and that we shulde not be false harted and discouraged bycause we se we be euell and vnworthely handeled intreated of the wycked worlde And it is not without cause that saynt Ihon moueth vs to pacience for of truth it is a ryght harde thynge a maÌ„ to staÌ„de fast in trouble and not to despayre or at leste waye not to doubte of the trouth of gods word for al that he seeth so many euell and vnhappy chaunces vnto hym on euery syde And besydes that he exhorteth vs in thys place vnto pacience he also therwythall comforteth al that be vexed troubled for trouthes sake wyth the greate benefyte and profyte whyche they haue taken through gods worde that is to wyt that they be translated froÌ„ death to lyfe and be now made the beloued sonnes of God to whych commodities and profytes al the persecutions in the world be not able to be compared Maruayle not sayeth S. Ihon though the worlde hate you We knowe that we are translated frome death vnto lyfe bycause we loue our brethren O what an vnspeakable solace and comforte is this my frendes vnto vs to know that we now lyue vnto God warde albeit before the worlde we be daylye mortifyed and euen kylled none otherwise thaÌ„ shepe that go to the slaughter And agayne on the contrary parte what a fearful horrible thynge is it that the wycked persons whych pursue the godly be dead to god warde We be than translated froÌ„ death to lyfe Wherfore Bycause sayeth Ihon we loue oure brethren Surely my frendes the louynge of our brethren is an open declaracion token to the worlde that we be the chyldren of God For he that sayeth he hath faythe and loue towardes God and yet loueth not hys neyghbour maketh a starke lye For a good tree must nedes brynge forth good frute He then that loueth not hys brother abydeth in death that is to saye Rom. vi he is not yet rysen from death to lyfe wyth Christ vnto a new lyfe Yea saynt Ihon goeth forther and sayeth Who so euer hateth hys brother is a manslayer The law is spirituall Surely my frendes the lawe is spirituall and requyreth also the inwarde affections as Ihon doth here testifye For not only he that kylleth by layeng on of handes and violence vpon hys brother is in daunger to the law of murther but also he that pursueth hys neyghbour wyth hatred So though that he be not a murtherer and maÌ„sleer in outward dede yet in harte he is But no mansleer hath eternal lyfe abydynge in hym For loke wyth what measure we meate to other Mat. vij wyth the same shall it be measured agayne to vs. Now in the doctrine and teachynge of charitie ye shal vnderstande that it is the maner of thapostles euer to brynge vs to the exemple of Christ whereby to frame our lyfe lest we shuld inuent and deuise of our owne heades newe formes fashions of louing our brethren S. Ihon therfore doth here preuente vs and setteth forth Christ for an exemple to be folowed of vs The loue of god toward vs whych loued vs hys brethren not after a lyght and base sorte but euen wyth the peryll of his owne lyfe He wol haue vs than in lyke wyse to loue our brethren not lyghtly but so vehemently that when nede requyreth we shulde not stycke to venture our goodes yea our lyfe also for theyr sauetie welth By thys we knowe charitie that is to saye the loue of Christ towardes vs and what our loue and charitie ought to be in asmuche as he gaue his soule or lyfe for vs O what excedynge and vehemente loue was thys of Christ And shall we then shewe our selues churlysh and vnkynde agayne

than hys owne welbeloued sonne God graunt vs all grace so to heare the callynge of almyghtye God to thys hys mercyfull feaste that we may be redy to come vnto hym in thys lyfe by grace and in the lyfe to come to be at the feaste wyth hym in hys heauenly kyngdome in glorye To whome wyth the sonne and the holy goost be euermore honoure and prayse worlde wythout ende Amen The Epistle on the .iij. sondaye after Trinitie The .i. epistle of Peter the .v. Chapter Th argument â˜ž An exhortacion to humilitie BRethren submyt your selues therfore vnder the myghtye hande of God that he maye exalte you whan the tyme is come Cast all your care vpoÌ„ him for he careth for you Be sober watch for your aduersary the deuell as a roarynge Lyon walketh about sekynge whome he maye deuoure whom resyst stedfast in the fayth knowynge that the same afflictions are apoynted vnto youre brethren that are in the worlde But the God of all grace whych hath called vs vnto hys eternall glory by Christ Iesus shall hys owne selfe after that ye haue suffred a lytell affliccion make you perfyt setle strength and stablysh you To him be glorye and dominion for euer and euer Amen THys epistle good people is a ryght comfortable lesson exhortynge vs to lowlynes and modestye by the hope of euerlastynge rewardes whych remayne vnto vs. Fyrst therfore saynt Peter byddeth vs here to be humbled vnder the myghty haÌ„de of god But what calleth the scripture to be huÌ„bled What is to be huÌ„bled Surely to be humbled sygnifyeth in holy scripture to be throwen downe to be depressed and vtterly to be brought to nought so that dispayryng of al maÌ„s helpe we perceyue both that we be nothynge that we can do nothyng vpon whych humilitie also a certayne outwarde sobernes and mekenes foloweth towardes the worlde They that in thys wyse beynge humbled do cast the hole trust and affiauÌ„ce of theyr harte vpon God shall at length no doubt be promoted and auaunced vp on hygh Let vs then my frendes be humbled let vs submytte oure selues vnder the myghty haÌ„de of God that is to say let vs know that whyle we submytte oure selues one to another â˜œ we exhibite and do thys office of obedieÌ„ce not to meÌ„ but to God hymselfe And assuredly thys oughte to be a ryght syngular comforte vnto vs yf we knowe that we by our obedience do please not meÌ„ only but also God hymselfe But ye woll obiecte agaynst me Who wolde not wysh to be obedient vnto God Ye saye well but we worship God wyth thoffice and seruice of obedience whan we honoure our neyghbour wyth obedience whom god commaundeth to be honoured Let vs then my frendes be meke and huÌ„ble aswell in weale as in wo and let vs euermore haue in remembraunce the myghty hande of God wherewyth we knowe that we shall ones be delyuered yea and also be exalted But when surely in due tyme not whan it semeth good to vs but whan God shall se it moost conuenient for vs. And let vs cast all our care vpon hym let vs I saye commende and commytte our cause to God whych shall fyght and care for vs. Seconde for asmuch as the deuel hateth nothynge worse then mutuall obedience and subiection in the congregacion â˜ž Saynt Peter also in thys epistle monysheth vs that we shulde be sobre watch lest the deuell disturbe our concorde and whyle we be aslepe come and sowe tares accordynge to the parable of Christ in the .xiij. chapter of Matheu Let vs thaÌ„ be sober aswel in our doctrine as in our outwarde coÌ„uersation and maners of lyfe Let vs be vigilant prudent in all our doynges and procedynges And why For our aduersary I say not the worldes aduersary but the aduersary of theÌ„ which folow godlynes I meane the deuell busely wythout ceasynge walketh about lyke a roarynge Lyon on euery syde TanqÌ„ leo rugiens to what ende to deuoure and vtterly to destroye vs. Surely good people our mortall enemye the deuell is euer lyenge in wayte not agaynst the worlde but agaynst such as renounce the worlde folow Christ I meane such as be ryght christian meÌ„ and women to thintent he myghte chase and dryue them awaye from the confession of the Gospel vnto foule and vncleane lustes whome onles we resyst wyth fayth sobrenes watchyng and warenes he wol surely haue the vpper hande of vs and cast vs downe hedlong How then shall we chase awaye the deuel wyth outwarde and carnall thynges No truly but with stedfast fayth whych commeth from the harte cleauyng fast to Christ the Lorde and conquerour of Satan our enemye knowynge this â˜œ that the same affliccioÌ„s be appoynted to the hole christen brotherhod through out the worlde Wherfore we ought not to thynke that we only be tempted and troubled but we suffer it in coÌ„mune wyth so many as are earnest beleuers of Christes holy worde Fynally we be here coÌ„forted agaynst the crosse and temptacions and be put in mynde by saynt Peter that the God of all grace whych hath called vs to hys eternal glorye by Christ our Lorde woll at last delyuer vs and not suffer vs to be tempted aboue oure powers and where he suffreth vs to be tempted yet he wyll make perfyte our temptacions and wyl confirme strengthen and stablysh vs in them lest we perysh or take a fal and so be vtterly vainquyshed of our enemy and be confounded To hym be glorye prayse dominion worlde wythout ende Amen The Gospell on the .iij. sondaye after Trinitie The .xv. chapter of Luke Th argument â˜ž The parable of the hundred shepe and of the grote THen resorted vnto hym all the publicanes synners for to heare hym And the pharisees and scribes murmured sayenge He receyueth synners and eateth wyth them But he put forth thys parable vnto them sayenge What man of you hauynge an hundred shepe yf he lose one of them doth not leaue nynty and nyne in the wyldernes go after that whych is lost vntyll he fynde it And whan he hath founde it he layeth it on his shulders wyth ioye And assone as he coÌ„meth home he calleth together hys louers and neyghbours sayenge vnto them Reioyse wyth me for I haue fouÌ„de my shepe whych was lost I saye vnto you that lykewyse ioye shal be in heauen ouer one synner that repenteth more than ouer nyntye and nyne iust persons whych nede no repentaunce Eyther what woman hauynge ten grotes yf she lose one doth not she lyght a candell and swepe the house and seke diligently tyl she fynde it And whan she hath founde it she calleth her louers and her neghbours together sayenge Reioyce wyth me for I haue founde the grote whych I had lost Lykewise I say vnto you shall there be ioye in the presence of the angels of god ouer one synner that repenteth IN thys Gospell deare brethren is set before our eyen the notable exemple of

the resurrection of Iesus Christe from death to enioye an inheritaunce immortal that shal neuer perysh whych is reserued in heauen for them that be kepte by the power of God thorowe fayth Thus hath hys resurrection wrought for vs lyfe ryghtuousnes He passed thorowe death and hell to put vs in good hope that by hys strength we shall do the same He payde the raunsome of synne that it shulde not be layde to our charge He destroyed the deuell and all hys tyranny and openlye triumphed ouer hym and toke awaye from hym all hys captiues hath raysed set them wych hymselfe amonges the heauenly cytesins aboue Ephe. ij He dyed to destroy the rule of the deuell in vs and rose agayne to sende downe his holy spirite to rule in our hartê to endow vs wyth perfyte ryghtuousnes Thus is it true that Dauid songe Veritas de terra orta est iustitia de coelo ê“spexit Psalm lxxxiiij The truth of goddes promyse is in erth to man declared or from the earth is the euerlastynge veritie goddes sonne rysen to lyfe Eph. iiij CaptiuaÌ„ duxit captiuitatem the true ryghtuousnes of the holy goost lokynge out of heauen is in moost lyberall larges dealt vpon all the worlde Thus is glorye and prayse reboundinge vpwarde to god aboue for hys mercy and truth thus is peace come downe froÌ„ heueÌ„ to meÌ„ of good faithfull hartes Luce. ii Thus is mercye and veritie as Dauid wryteth met together Psalm lxxxiiij Misericordia et veritas obui auerunt sibi c. thus is peace and ryghtuousnes embrasynge and kyssynge themselfe together Yf thou doutest of so great felicitie that is wrought for the O man cal to thy mynde that therfore haste thou receyued into thyne owne possession the euerlastynge veritie our Sauiour Iesus Christe in forme of breade to confirme to thy conscience the truthe of all thys matter Thou hast receyued hym yf in true fayth and repentaunce of harte thou haste receyued hym yf in purpose of amendement thou haste receyued hym for an euerlastinge gage and pledge of thy saluation Thou hast receyued hys body which was ones broken and hys bloud shed for the remission of thy synne thou hast receyued hys body to haue with in the the father the sonne the holy goost to dwell wyth the to endowe the wyth grace to strength the agaynst thy enemyes and to comforte the with theyr presence Thou hast receyued hys bodye to endowe the wyth euerlastyng ryghtuousnes to assure the of euerlastynge blysse and lyfe of thy soule For wyth Christe by true fayth arte thou quyckened agayne sayeth saynt Paule from death of synne to lyfe of grace Eph. iiij and in hope translated froÌ„ corporall and euer lastynge death to the euerlastynge lyfe of glorye in heauen where nowe thy conuersation shulde be and thy harte and desyre set Doubte not of the truth of thys matter how great excellent so euer these thynges be It becommeth god to do no lytle dedes how impossible so euer they seme to the praye to god that thou mayest haue fayth to perceyue thys greate power of Christes resurrection that by fayth thou mayest certaynly beleue nothing to be impossible with god Only bringe thou fayth to Christes holy worde and sacrament Lu. xviij let thy repentauÌ„ce shewe thy faith let thy purpose of amendement and obedience of thy harte to gods lawe herafter declare thy true beleue Endeuoure thy selfe to saye wyth saynte Paule from henseforth Phil. iij. our conuersation is in heuen froÌ„ whence we loke for a sauioure euen the Lorde Iesus Christ whych shall chauÌ„ge our vyle bodyes that they may be fashioned lyke to hys glorious bodye whyche he shal do by the same power wherby he rose froÌ„ death and wherby he shal be able to subdue al thynges vnto hymselfe Thus good christen people forasmuche as ye haue herde these so great and excellent benefytes of Christes myghtye and glorious resurrection howe that he hath raunsomed synne ouercome the deuyll death and hell and hath victoriously obteyned the better hande of them all to make vs fre and saufe from them and knowynge that we be by thys benefyte of hys resurrection rysen wyth hym by our fayth to lyfe euerlastynge beynge in full suretie of oure hope that we shall haue oure bodyes lykewyse reysed agayn from death to haue them glorifyed in immortalitie and ioyned to hys gloryouse body hauynge in the meane whyle hys holye spirite wythin our hartes as a seale and pledge of our euerlasting inheritaunce by whose assistence we be replenyshed wyth all ryghteousnes by whose power we shall be able to subdue al our euel affections that ryse againste the pleasure of God These thynges I saye well coÌ„sydered let vs nowe in the reste of oure lyfe declare our fayth the we haue to thys moost frutefull article by conformyng vs therunto in rysynge dayly from synne to ryghtousnes and holynes of lyfe For what shall it auayle vs sayeth S. Peter to be escaped and delyuered from the fylthynes of the worlde thorough the knolege of the Lorde Sauiour Iesus Christe yf we be entangled agayne therwyth be ouercome agayne ij pet ij it had bene better sayeth he neuer to haue knowen the waye of ryghteousnes than after it is knowen and receyued to torne backewarde agayne from the holy coÌ„maundemente of God gyuen vnto vs. For so shall the prouerbe haue place in vs wher it is sayd â˜œ the dogge is retorned to hys vomyte agayn and the sowe that was washed to her wallowynge in the myre agayne What a shame were it for vs beynge thus so clerely and frelye washed from oure synne to retorne to the fylthynes therof agayne What a foly were it thus endowed wyth ryghtousnes to lose it agayne What madnes were it to lose the enherytaunce that we be nowe set in for the vyle and transytory pleasure of synne And what an vnkyndnes shulde it be where our Sauiour Christ of hys mercy is come to vs to dwell wythin vs as our geste to dryue hym from vs and to expell hym violentlye out of our soules in stede of hym in whom is all grace and vertue to receyue the vngracyouse spirite of the deuyl the autor of al naughtynes and myschefe How can we fynde in our hartes to shewe such extreme vnkyndnes to Christ which hath now so gently called vs to mercy offered hymselfe vnto vs and he now entered wythin vs. Yea howe dare we be so bolde to renounce the presence of the father the sonne and the holy goost nowe receyued in thys holy sacrament for where one is there is God al hole in maiestie together with al his power wysdoÌ„ goodnes feare not I saye the dauÌ„ger peryl of so traytorous a defiance Good christeÌ„ brethreÌ„ systers aduyse your selfe coÌ„syder the dignitie that ye be now set in Let not foly lose the thynge that grace hath so preciously offered

saye He ascended vp on hygh he led captiuitie captiue he gaue gyftes to men Fynally ye shall marke that our Sauiour Christe at hys departure from hys disciples whan he mouÌ„ted vp to heauen comforted them by hys angels surely promysynge them that euen suche one as they sawe hym ascendyng now vp to heueÌ„ they shulde in the last daye se agayne at whych tyme vndoubtedly he shall rendre to euery man hys rewarde according to hys dedes They which haue done wyckedly and wolde not beleue shal be condemned into hell fyre where shal be wepynge and gnashynge of teth But they that haue beleued on Christ Iesu wyth worthy dedes haue expressed and declared theyr fayth to the worlde they shal inherite the kyngdom of heuen and shall entre into the ioye whych the father of heauen hath prepared for them To whome wyth the sonne and holy goost be glorye and laude in infinita secula Amen The Gospell on Ascension daye The xvi chapter of Marke Th argument â˜ž Of the commission that Christe gaue to hys Apostles to preach hys gospell through out the hole worlde And howe Christe ascended vp to heauen AFter thys Iesus appeared agayne vnto the eleleueÌ„ as they sat at meat and cast in theyr teeth theyr vnbelefe and hardnes of harte because they beleued not them whych had sene that he was rysen agayne froÌ„ the deade And he sayd vnto them Go ye into all the worlde and preach the Gospell to al creatures he that beleueth and is baptised shal be saued He that beleueth not shal be damned And these tokens shall folow them that beleue In my name they shal cast out deuels they shal speake wyth new tonges they shall dryue awaye serpeÌ„tes And yf they drynke any deadly thynge it shal not hurte them They shall laye theyr handes on the sycke and they shall recouer So then whan the Lorde had spoken vnto them he was receaued into heaueÌ„ and is on the ryght hande of God And they wente forth and preached euery where the Lorde workynge wyth them and confirmynge the worde wyth myracles folowynge THe Christian mans lyfe in thys present Gospel good people is set before our eyes For fayth and charitie are here propouned vnto vs as in all the rest of the gospels Wherfore syth the Gospell bryngeth euer these two wyth it we ought also continually to preache and entreate of them For he sayeth who so beleueth and be baptised shal be saued which thynges we shall now in order peruse and consyder Fyrst of all Christ vpbraydeth in thys Gospell hys Apostles of theyr faynte beleue and hardenes of harte and consequently blameth them declaryng what they wanted and yet he reiecteth them not neyther is moued rygorously and hastely agaynst them but he gently blameth them none other wise than yf one of vs wolde saye to an other Incredulitie Arte thou not ashamed to do the thynge thou goest about speakynge after thys sorte to brynge hym to knowe hymselfe to make hym ashamed that he may leaue of his euel enterpryse or worke and yet we reiecte hym not nor hate hym nor yet plucke our loue from hym Neyther was it a lyghte matter why the Lorde rebuked hys disciples â˜œ for surely infidelitie or lacke of beleue is of all synnes that can be named the greatest And he expresseth vnto them the maner of theyr mysbeleue whan he sayeth that theyr hartes were hardened and yet notwythstandynge he handleth them gently and myldely All these thynges were done to our comforte and consolation that we shulde not be discoraged though we be any thynge fautye in oure fayth as yf we doute stomble or fall but rather that we shuld quyckly ryse agayne establysh oure fayth and runne to God takynge trust affiaunce at hym and constantly also retainynge it namely syth he deleth wyth vs not accordynge to rygoure but can wynke at our falles infirmities And he that reputeth hym to be such shall also fynde hym such one I saye yf he can take hym for a mercyfull God he wyll suffer hymselfe to be founde such one he woll so declare hymselfe towardes hym Contrary wyse an euell conscience and an vnfaythfull harte doth not so he beareth no such affiaunce towardes God but flyeth from hym reputynge hym a sore rygorouse iudge and therfore also fynde hym such one The same we must also do wyth our neyghbours Yf we se any swarue froÌ„ the fayth he is not to be beloued in hys malyce but we ought to reproue and laye hys faute and shrynkynge before hys eyes but yet not after such sorte that we shulde hate hym or be agaynst hym or turne our frendshyp and loue from him Gal. vi For thus sayeth saynt Paule Brethren although a man be founde in any faute â˜ž you that be spiritual redresse such a person wyth the spirite of mekenes But the moost holy father or god rather the bishop of Rome whych wol be called Pope hys byshops hys prestes hys monkes hys chanons hys freers and hys nonnes can not abyde whan that they be founde in any notable cryme to be reproued For what so euer euel do chaunce they pretende and allege for them that it come not through theyr faute but through the faute of theyr subiectes Euell ought to be punyshed Theyr subiectes and suche as be vnder theyr obedience shal be cruelly and roughlye handled Summa summarum any iniury and wyckednes ought to be punyshed but loue and veritie must be kept towardes euery man Neyther oughte we to suffer our mouth to be stopped For none of vs all shall so lyue as longe as we be in thys fleshe that we can be founde on euery parte blameles But I am fauty in thys thynge and an other in that Namelye sythe it is ryghte manifest to all men that euen thapostles themselues lacked that whych was chyfe and the hyghest poynt of al where as notwithstandynge they were the corner stones and the rockes of foundacion Yea and the best and the most excellent part of christendome No man yet thynketh that thapostles were vtterly and all together infideles For they beleued the thynges that were wrytten in the law and in the prophetes albeit they had not yet the full perfection of fayth Fayth was in them and it was not in them Fayth therfore is a thynge whych alwayes groweth bygger and bygger accordynge to the parable of the mustarde sede So the Apostles were not vtterly voyde and destitute of fayth for they had a parte of it For it is wyth fayth as it is wyth a man that is sycke and begynneth by lytle and lytle to crepe vp waxe stronge The lord than expresseth and declareth to hys apostles where in they beleued not and what they wanted whyche doubtles was that they perfytly beleued not his resurrection For albeit they beleued all the rest yet in thys behalfe they remayned infideles For happely they beleued also thys that God wolde be mercyfull vnto them but yet

the gage and the ernest The thyrde cause that the holy goost is sente is that in temptation he myght comforte vs and preserue vs from desperacion and therfore he is called paracletus that is to say a comforter Now therfore yf ye couete to knowe who what the holy goost is whych is called the thyrde persone in trinitie consyder wel the forsayd offices of hym and ye shal ryghtly answere A description of the holy goost The holy goost is God equall wyth the father and sonne whych was to thys intent sent of them both that he shulde more clearly expoune the diuine wyll of the father whych was openly publisshed to the worlde by Christ and that he shulde put men in remembraunce of the same and confirme it in theyr hartes to thintent they myght boldlye confesse it But let vs now approche to the texte of thys present lesson Whan the daye of Pentecoste Pentecost That is to saye the fyftye daye from Ester was a fulfyllyng whych was one of thre solemne feastes in whych all the Iues were wont to be assembled accordynge to the lawe of Moses in Deuteromye in the .xvi. chapter whych feast we christen men do obserue wyth an other lybertie for an other respecte then it was kept of the Iues. For we do solemnize kepe thys daye onely in memorie of the speciall and wonderfull sendynge of the holy gooste as on thys daye Whan thys feast I saye of the Iewes called Pentecost otherwyse named the feast of wekes was in the complyshynge and doynge the Apostles were all wyth one accorde together in one place as Christ had commaunded them before to do Actu ij that they shuld not departe from Ierusalem but that they shuld awayte for the promyse of the father And sodenly there came a souÌ„de from heaueÌ„ as it had been the comynge of a myghtie wynde and it fylled all the house where they sate My frendes thys soden commynge of the holy goost doth admonyshe vs of the maner or forme of hys commynge whych is not humane nor chauÌ„ceth after mans fashion but as the similitude declareth in the thyrd chapter of Ihon. The spirite or wynde bloweth where it woll and thou hearest hys voyce but thou knowest not whence it cometh nor whether it goeth Now for as much as Christ applyeth thys similitude and sayth So is euery one that is borne of the spirite therfore ye must also vnderstand here that the holy goost in dede commeth vnto vs but how or after what sorte it passeth mans wyt and capacitie whyche neyther can comprehende the maner of hys commynge neyther yet the qualitie of hys accion albeit of the accion presence of the holy goost we be made certayne euen as we may be certayne of the blowynge of the wynde Finally it is here to be consydered in what wyse the holy goost is to be receyued of vs. â˜ž Surely he is not to be receyued simpliciter as a doue that muste be miraculously sent from heauen as certayne heretykes at thys daye do thynke neyther is he to be taken as a vertue of God procedynge from the father and from the sonne as Campanus thynketh neyther yet in a prescribed and diuised forme as the papistes haue prefixed hym before all theyr counsaylles were they neuer so contrary to gods worde but he is to be receyued as very god of the selfe same essencie and godhed wyth the father and sonne It foloweth in the texte And there appeared vnto them clouen tonges lyke as they had bene of fyre and sat vpon ech one of them Here good people ye maye learne the effectes or frutes of the holy goostes comminge for he coÌ„meth not in vayne but maketh dispertite or clouen toÌ„ges and fyry he maketh men to speake wyth other tonges that is to saye he regendreth them he createth in them new motions he assureth them of the word that they heare he openeth theyr mouthes and maketh them boldly and wythout feare to confesse the trouth And al they that is to wyt the Apostles that were asseÌ„bled together for thys purpose were forthwyth and sodenly al at ones replete and fylled with the holy goost in such straunge sorte that by and by they beganne to speake wyth sondry and newe tonges Dyuerse tonges not wyth olde tonges and such as the tonge of Moses the lawspeaker is discribed to be that is to wyt harde and vnpleasaunt as it is wrytten in the fourth chapter of Exodus And here maye ye note the dyuersitie and difference of the lawe and gospel Moses tonge was sengle and but one â˜ž for one certayne people But the tonges of the gospell be soundry whereby is sygnifyed the lybertie of the gospel They spake therfore wyth sundry toÌ„ges euen as the spirite gaue them vtteraunce The holy goost gaue not all to all Ro. xij i. cor xi but as Paule sayth accordynge to the measure of fayth as it semeth good vnto hym It foloweth in the texte There were dwellynge at Ierusalem Iewes deuoute men out of euery nation of them that are vnder the heauen and so forth Here be contayned the coÌ„mune and vulgare effectes whych be wont to folowe the workes of the holy goost These effectes be stoynynge wonderyng and they declare vnto vs the power of the holy gooste in them whych were moued wyth the workes of the holy goost For the reste of people were rather more and more offended with the workes of the holy gooste than kyndled to imbrace them They sayd then how happeneth thys that we heare euerye one in hys owne tonge whych be of sundry nations speake the great wonders and hygh workes of God Magnalia Dei that is to saye the thynges that God hath wrought in hys Christe For to thys intent surely was the holy goost come euen to expouÌ„de and declare Christ to the disciples and no doubt he exhorted them frely and boldlye to preache hym vnto the hole worlde whych thynge afterwarde they manfully executed as the sermon of Peter immediatly after made doth declare shewe Surely the holy goost sent from heauen make men frely to confesse the Euangelicall trouth before kynges and prynces whych thynge the fleshe otherwyse is not able to do For it is to muche afrayed that it can wyllyngly and gladly suffer the hatred of thys worlde whych is knyt and ioyned wyth thys confession Fynally ye shall vnderstande that the holy goost was gyuen to the Apostles in a vysible forme But it is now gyuen to the chosen and electe persons inuisiblye only by the worde Wherfore good christen people I hartely exhorte you that ye woll earnestly imbrace and loue gods worde and not mocke deryde it as certayne of the Iues here sayd that the apostles were dronken and full of new wyne Neyther do I exhorte you onely to reade and prayse the worde but also to worke after it to declare by youre dedes and procedynges that ye haue an vnfayned and ryght fayth

beleueth on me shal not than perysh but shall attayne euerlastynge lyfe Lo such one is Christ vnto vs he forgyueth vs our synnes and bestoweth on vs hys spirite he traÌ„sformeth vs to new creatures â˜œ he ordeyneth vs the sonnes and heyres of God so that we cleaue vnto hym and beleue on him wythout doubtynge Wherfore good people that God of hys endles goodnes woll vouchsaue to create in vs a syncere and a ryghte fayth let vs al praye To whom be all glorye and honour for euer and euer Amen The Epistle on the fyrst sonday after trinitie The .i. epistle of Ihon the .iiij. chapter Th argument â˜ž How God loued vs fyrst and how we ought by hys exemple to loue our neyghbour MOost dearely beloued brethren God is loue In thys appeared the loue of God to vs ward bycause that God sent hys only begotten sonne in to the worlde that we myght lyue thorow hym Herein is loue not that we loued God but that he loued vs and sent his sonne to make agrement for our synnes Dearely beloued yf God so loued vs we ought also to loue one another No man hath sene god at any tyme. Yf we loue one another god dwelleth in vs and hys loue is perfyte in vs. Hereby knowe we that we dwell in hym and he in vs bycause he hath gyuen vs of hys spirite And we haue sene and do testifye that the father sent the sonne to be the Sauiour of the world Whosoeuer coÌ„fesseth that Iesus is the sonne of God in hym dwelleth God and he in God And we haue knowen beleued the loue that God hath to vs. God is loue and he that dwelleth in loue dwelleth in God and God in hym Herin is the loue perfite in vs that we shulde haue trust in the daye of iudgement For as he is euen so are we in thys worlde There is no feare in loue but perfyte loue casteth out feare for feare hath paynfulnes He that feareth is not perfyte in loue We loue hym for he loued vs fyrst Yf a man saye I loue god and yet hate hys brother he is a lyer For how can he that loueth not his brother whome he hath sene loue God whom he hath not sene And thys commaundement haue we of hym that he whyche loueth God shulde loue hys brother also MY frendes thys hole lection is a commendacion of gods loue towardes vs by whose exemple we also be commaunded to loue one another He that loueth not sayeth saint Ihon which wrote this epistle knoweth not God though he neuer so much bosteth hymselfe to be a christen maÌ„ for god is loue Yea herin appeared the greate loue and charitie of God towardes vs men that he sent hys only begotten sonne into the worlde to thintent that by his meryte we myght lyue through hym whyche els shulde haue dyed wyth perpetuall death But happely ye wolle here saye that we prouoked God wyth oure loue and merytes fyrst to loue vs. No not so sayeth saynt Ihon that is a false opinion and a starke lye For in thys is the loue not that we loued God but that he loued vs fyrst and sent hys sonne to be a sacrifice and a purgynge for our synnes Aug. coÌ„tra Pela cap. xx But herken what S. Austine sayeth of thys mater What good merytes coulde we than haue whan we loued not God For that we myght take loue to loue wyth we were loued whan as yet we had it not There be no merites before grace This sayeth he doth Ihon thapostle moost openly affirme Not that we loued God but that he loued fyrst vs. Truly sayeth saynt Austine thys is moost ryghtly and well spoken For we could not haue to loue hym onles we had taken thys of hym in that he loued vs fyrst How can we do good yf we loue not or howe do we not good yf we loue â˜œ For albeit gods coÌ„mauÌ„demente semeth somtyme to be done of not louers but of fearers yet there is no loue no good worke is imputed neyther ryghtly is it called a good worke for all that is not of fayth is synne And fayth worketh by loue Hytherto speaketh Austine Wherfore my dearly beloued sayeth Ihon yf God hath so loued vs we ought also to loue one another QuestioÌ„ Ye wol saye How can God dwell in vs syth we se him not SolutioÌ„ Ihon answereth Albeit we se hym not wyth the eyes of fleshe yet he dwelleth in vs for God there wol dwell where charitie is exercised QuestioÌ„ But againe ye wol aske howe is it that Ihon sayeth here Exod. xxxiii noman euer sawe God seynge it is red in scripture that many of the fathers haue sene hym face to face as Iacob Moses and other SolutioÌ„ I answere noman euer saw God as god and visibly For the lawe was gyuen by angels act vii and it is playne that Iacob sawe but an angell For euen in the selfe same .xxxiij. chapter of Exodus God sayeth Man shall not se me and lyue So thaÌ„ God dwelleth in vs inuisibly It foloweth therfore yf we loue one another god dwelleth in vs hys loue is made perfyte in vs. Surely the knowlege confession of Christe maketh vs all one wyth God so that we shal be perpetually in hym The spirite of God and he in vs. But here ye muste marke that thys knowlege can not chaunce but to such as be indowed with the holy goost For he sayeth Herby we knowe that we dwell in hym he in vs bycause he hath gyuen vs of hys spirite And we haue sene and do testifye sayeth S. Ihon that the father hath sent his sonne to be the Sauiour of the worlde O glad and ioyfull tydynges What an excedynge charitie and loue was thys Then syth God is so louynge vnto vs yea syth he is the selfe loue yf we woll dwell in hym we muste loue not only hiÌ„ but also for hym our neighboure For that we do to our neyghbour he couÌ„teth it done to hymselfe Now it is a moost certayne token of our loue towardes God yf we boldly wyth confidence loke for the daye of iudgement For yf we feare we declare that we be no perfyte louers For feare is not in loue but perfyte loue casteth out feare My frendes herken agayne what saynt Austine sayeth herin He that feareth hell feareth not to synne Aug. ad AnastasiuÌ„ epi. cxliiij but to brenne But he feareth to synne which hateth syn as hell Thys is the chast feare that remayneth for euer and euer For that feare of punyshment hath torment and paynefulnes in it and it is not in charitie but perfyte charitie casteth it out And surely a maÌ„ so much hateth synne as he loueth iustice which he can not do the lawe fearynge hym by the letter but the spirite healynge hym by grace Thys wryteth the moost excellent doctour of the church saynt Austine to the confusion of the vayne sophistes which blasphemously write and speake agaynst the

iustifienge spirite of God whych worketh by pure and lyuely fayth Wherfore good brethren systers let vs not thinke trustynge to our owne merytes and workes that we loued God fyrst and so deserued kyndnes at hys haÌ„des For yf ye thynke so saynt Ihon reproueth you sayenge We loue God bycause he fyrst loued vs. Now yf a man sayeth he loueth God and hateth his brother he is a lyer For he that loueth not hys brother whome he seeth how can he loue God whom he hath not sene And thys coÌ„maundemeÌ„t sayeth saint IhoÌ„ we haue of God that he that loueth God must also loue hys brother But I praye you howe do we loue our brother and se so many lye in euery corner wythout comforte Yea we se Christ an hoÌ„gred Math. xxvi and we gyue hym no meate We se hym thyrstye and we gyue hym no drynke We se hym harbroughles and we take hym not in naked we cloth hym not syck and we vysite him not in prison and we come not to hym For in asmuch as we do it not to one of these our poore brethren Christ count it vndone to hym Wherfore yf we vnfaynedlye loue God let vs declare our loue wyth worthy frutes let vs loue oure brethren as we be here wylled to do Then shall we wyth confidence and full hope loke for the daye of iudgement wythout feare at whych tyme the heuenly kynge shall saye vnto vs. Come ye blessed of my father inherite the kyngdome prepared for you from the begynnynge of the worlde To thys heauenly kynge the sonne of man oure Lorde and Sauiour be gyuen al glorye for euer and euer Amen The Gospell on the fyrst sondaye after Trinitie The .xvi. chapter of Luke Th argument â˜ž Of the ryche man and of poore Lazarus IEsus put forth a parable vnto hys disciples sayenge There was a certayne rych man whyche was clothed in purple and fyne whyte and fared deliciously euery daye And there was a certayne begger named Lazarus which laye at his gates ful of sores desyrynge to be refreshed wyth the cromes which fell from the rych mans borde and no man gaue vnto hym The dogges came also and lycked hys sores And it fortuned that the begger dyed and was caried by the angels into Abrahams bosome The rich man also dyed and was buried And beyng in hel in tormeÌ„tes he lyft vp hys eyes and sawe Abraham a farre of and Lazarus in hys bosome and he cryed and sayd father Abraham haue mercy on me and sende Lazarus that he may dyppe the typpe of hys fynger in water and coole my tonge for I am tormented in thys flame But Abraham sayd Sonne remember that thou in thy lyfe tyme receyuest thy pleasure and coÌ„trary wyse Lazarus receyued payne But nowe is he coÌ„forted and thou arte punyshed Beyonde all this betwene vs and you there is a greate space set so that they whych wolde go from hence to you can not neyther maye come from thence to vs. Then he sayd I praye the therfore father sende hym to my fathers house For I haue fyue brethreÌ„ for to warne them lest they also come into this place of tormeÌ„t Abraham sayd vnto hym they haue Moses and the prophetes let them heare them And he sayd naye father Abraham but yf one come vnto them from the deade they wyll repente He sayd vnto hym Yf they heare not Moses and the Prophetes neyther wyll they beleue thoughe one rose frome death agayne GOod people thys Gospel as it is ryght comfortable to the poore godly persons so it is ryght fearfull to the vngodly rych persons The sely pore godly person is muche vexed wyth troubles and diseases in thys lyfe he lyeth otherwhyles beggynge at ryche mens gates ful of sores desyrynge to be refreshed wyth the cromes whych fal froÌ„ theyr tables The vngodly person lyueth all at pleasure and florysheth But se the ende of these two in theyr death The poore Lazarus is forthwyth caryed by angels into Abrahams bosome The rych man is buryed in hell What is thys to be borne vp of angels and to be layd in AbrahaÌ„s bosome Surely it is nothynge els but to dye in the fayth of Abraham whose soules must nedes be in the handes of God What is it to be buryed and to lye in hell in tormentes To dye wyth an euell conscience These thynges do chauÌ„ce in death â˜ž what tyme we passe out of thys worlde Albeit ye shall yet vnderstande that it was not pouertie that saued Lazarus nor the ryches that damned the rych man but it is the fayth that saueth which worketh pacience and hope and agayne it is the lacke of fayth and despisynge of the neyghboure that daÌ„neth As longe as the rych man lyued he was so choked wyth worldlye pleasures that he coulde not se what was what but whan he was in hell and in tormentes than he lyfted vp hys eyes then he sawe Abraham afarre of and Lazarus in hys bosome Surely my frendes in death fyrst we espye our vngodlynes and damnacion ThaÌ„ we se the felicitie ioye of the godly persons esa lxvj Math. xxv Thys is that worme that dyeth not whych the prophete Esaye speaketh of ThaÌ„ fyrst the vnwyse virgines se that the wyse haue oyle Then it commeth to our mynde to whome we haue done good and to whome we haue done euel Then doth the lawe shewe it selfe where as the gospell is taken awaye then fyrst but to late and in vayne we seke fauoure Prou. i. Then thou rych maÌ„ thou canst speake fayre and saye Father Abraham haue mercy on me But herken o thou vngodly rych man what father Abraham shall answere the agayne Sonne remember that thou in thy lyfe tyme receyuedst thy pleasure and contrary wyse thys poore Lazarus receyued payne Lo the sentence of the sharpe iudgement of God For as saynt Iames sayeth Iaco. ii Iudgemente wythout mercy shal be to them whych haue shewed no mercy Also the wyse man sayeth in hys prouerbes He that stoppeth hys eare at the cryenge of the poore shall also crye and not be herde Furthermore the prophete sayeth Ps xxxij For thys shall euery godly person make hys prayer vnto the in due season but in the greate water floudes they shall not come nyghe hym So good people ye se by thys parable that after thys lyfe we shall come shorte to make intercession eyther for our selues or for others For the soule of thys rych gluttoÌ„ here espyenge he could nothing preuayle for hymselfe began to intreate for hys fyue brethren and desyred that Lazarus might be sent to hys fathers house for to warne them leste they also come into that place of tourmeÌ„t But what was answered vnto hym agayne They haue Moses and the prophetes let them heare them as who shulde saye they haue gods worde amonges them whyche teacheth them how to eschue euerlastynge punyshmentes and how to be saued yf they wol not regard it there is no recouery

men vpon theyr syngular gyftes at thys daye haue springeth principally herby that they consyder not what they were before the openynge and reuelacion of the gospel Hetherto pertayneth the sayenge of Paule in the .viij. chapter of the fyrst epistle to the Corinthians Scientia inflat ScieÌ„tia inflat Knowlege maketh a man swell in pryde as who shulde saye When men knowe that they be no longer vnder the condemnation of the lawe but in the state of grace thys knowlege namely yf it be not ryghtly vnderstanded maketh many men proude arrogant puffed vp negligent slacke in the office of charitie and ouermuche spirituall whych oftentymes wyth great contempte of other do glorie of theyr giftes and take a pryde in them But agaynst thys inflacion and pryde as I haue sayd there is no remedye more present for vs then often to cal agayne to our remeÌ„brauÌ„ce our pristine and former state of lyfe which thinge the apostle Paule before the rest of the Apostles doth moost diligently in all hys epistles namely in thys epistle To thys agreeth that whych he sayeth in the fourth chapter of thys epistle i. cor iiij What haste thou that thou hast not receyued the same before And yf thou hast receyued it why doest thou bragge Secondly we be here taught and informed of the authour and cause of these gyftes that is to saye the holy ghost of hys principall office and in especiall of the greatest gyft of all whych is to endowe vs with the knowlege of Christe out of whych gyfte the other speciall gyftes do flowe none otherwyse then out of a quycke sprynge â˜ž For Christe beynge knowen and apprehended by a lyuely fayth whyche is euer in a redynesse whan occasion serueth to worke by charytye and to fructifie is the cause that we receyue the holy ghoste and all hys gyftes accordyng to the sayng of the prophete Psalm lxxvi When he ascended vp to heuen he led captiuitie a prysoner and gaue giftes to meÌ„ Thys ascension is yet daylye accomplyshed in vs when by the ayde of the holyghoste we knowe Christe and take holde of hym by lyuely fayth who beynge knowne appreheÌ„ded sendeth vnto vs more abundantly the holy ghoste and endoweth vs with gyftes To saye then that Christe is the Lorde is the verye gyfte of the holy gooste wherupon all the reste of the gyftes be founded and layde as appeareth by the verse of the psalme aboue remeÌ„bred Ascendit in altuÌ„ captiuaÌ„ duxit captiuitateÌ„ dedit dona hominibus And surely who soeuer hath thys gyfte of the holy ghoste that he can saye Christ to be the Lorde maye sone be made also partaker of the other gyftes But he that defieth Christ he that calleth Christ Anathema he can be partaker of no gyftes of the holye ghoste They call Christe Anathema whyche denye hym to be Lorde whyche thynge is as moch to saye as to denye hym to be the Sauiour of the worlde whych hath ouercome death and whych nowe wyth great power raygneth ouer synne death and the deuell It is also to denye Christ to be our iustice sanctification and redeÌ„ption who furthermore lyke a moste valiauÌ„t Lorde protecteth defendeth and saueth vs from all euels Anathema what it is Anathema is a Greke worde signifyeth a layenge asyde or separacion of gyftes which were offred vp to goddes and whyche was lawfull for no man to remoue out of theyr place Euen so do hypocrites set aparte Christ and vse not hym â˜œ but the workes of theyr owne inuention to such hypocrites Christ is Anathema that is to saye a cast awaye a thynge accursed abhorred and detested as in lykewyse the Iues by Anathema do sygnifye an execracion or cursynge as saynt Hierome also wytnesseth Hierom Thyrdly the apostle doth here teach vs the final vse and ende of all gyftes whych is vnitie and concorde so that we must knowe that the holy goost as he is one so he gyueth hys gyftes to men to the vnitie and edificacion of the churche and not that men shulde after a contenciouse and vncharitable sorte be proude and glorie of theyr gyftes and talentes that God hath indowed them wyth These men preache rather for vayne glorie and to wynne them prayse of men than to edifye the christen flocke Wherfore they haue theyr mede and rewarde Let vs then my welbeloued brethren cease of all such contenciouse vncharitable boastyng despysynge of others that haue not the knowlege whych we haue Yf they offende let vs rather gently and charitably monyshe them betwene them and vs and not rayle triumphe detracte and defame them with vnsemynge names Let vs call to mynde what we were oure selues and what we be of oure selues Let vs remember that what so euer we haue the same we haue receyued of gods grace and not of owne proper powers Thus doynge we shal edifye our brethren and systerne we shall declare that we be in dede the persons that we be named that is to saye christen men and women folowers of Christe and fynally inheritours of euerlastynge blesse prepared for vs by the father of heauen To whome be all glorye and prayse worlde wythout ende AMEN The gospell on the .x. sondaye after Trinitie The .xix. chapter of Luke Th argument â˜ž The punyshment of such as despice goddes worde and how Christ casteth out byers and sellers in the temple WHan he was come neare he behelde the cytie and wepte on it sayenge Yf thou haddest knowen those thynges whyche belonge vnto thy peace euen in thys thy daye thou woldest take hede But nowe are they hydde from thyne eyes For the dayes shall come vpon the that thyne enemyes also shall caste a banke aboute the and compasse the rounde and kepe the in on euery syde and make the euen wyth the grounde and thy chyldren whych are in the. And they shal not leaue in the one stone vpon an other bycause thou knowest not the tyme of thy visitacion And he wente into the temple and began to caste out them that solde therin and them that bought sayenge vnto them It is writteÌ„ my house is the house of prayer but ye haue made it a den of theues And he taught dayly in the temple MY welbeloued frendes in Christ ye shal vnderstand that God is right good and much mercyful towarde vs. Father of mercy and God of all consolation is he as saynt Paule sayeth And yet for all that we muste take good hede that we do not abuse the hygh benefyte and commoditie of hys mercyfulnes goodnes as they of IerusaleÌ„ hath done lyke as in thys storye we rede We se how Iesus Christe was come for to brynge them grace for to teach and to saue them and they haue refused him It was for that cause only that he wepte whan he dyd beholde the cytie as is now made meÌ„cion in the gospel And in that that he hath wept he hath wel shewed that he wold not couete the death

of death not restored to blesse agayne But now is he rysen agayne froÌ„ death sayth he to be the fyrst frutes of them that be aslepe to rayse them to euerlastynge lyfe agayne Yea yf it were not true that Christe is ryseÌ„ again than were it neyther true that he is ascended vp to heauen nor that he sent downe the holy goost nor that he sytteth on the ryght hande of the father hauynge the rule of heauen and earth reygnynge as the prophete sayeth from see to see psa lxxi nor that he shulde after thys worlde be a iudge of lyuynge deade to gyue rewarde to the good and iugement to the euell That these lynkes therfore of oure fayth shulde all hange together in stedfaste confirmation it pleased our sauiour not strayght way to wythdraw hymself from the corporall syght of hys disciples but chose out fourty daies wherin he wold declare vnto them by manyfolde and moost stronge argumentes and tokens that he had conquered death and was truly rysen agayne to lyfe lu xxiiij He began sayeth Luke at Moses and all the prophetes and dyd expoune them the prophecies that were wrytten in al the scriptures of hym to confirme the truth of his resurrection longe before spoken of whych he verefyed in dede as it is declared manyfestly by hys ofte appearaunce to sondry persons at sondry tymes Math. xxviij Fyrst he sente hys angels to the sepulchre whych dyd shewe to certayne women that the stone of the graue was remoued from the dore therof and shewed them the empty graue sauynge that the buriall lynnen remayned therin and of these sygnes were these women fully instructed that he was rysen agayne and so dyd they testifye it opeÌ„lye Ioh. xx After thys Iesus hymselfe appeared to Mary Magdalene and after that to other certayne women strayght afterwarde he appeared to Peter than to the two disciples whych were goynge to Emaus i. cor xv lu xxiiij He appered to the disciples also as they were gathered together for feare of the Iues the dores shut Ioh. xxi At an other tyme he was sene at the see of Tyberias of Peter and Thomas and other disciples whan they were fyshynge i. cor xv He was sene of more thaÌ„ fyue hundred brethren in the mount of galile where Iesus appoynted them by hys angel whan he said beholde he shal go before you into Galile there shal ye se hym as he hath said vnto you Actu i. After thys he appeared vnto Iames and last of all he was vysiblye sene of al the Apostles at such tyme as he was takeÌ„ vp into heauen Thus at sondrye tymes he shewed hymselfe after he was rysen agayne to coÌ„firme this artycle and in these reuelations somtyme he shewed them hys handes hys feete and hys syde and bad them touch hym that they shulde not take hym for a goost or a spirite Somtyme he also dyd eate wyth them but euer he was talkynge wyth them of the kyngdome of God to confirme the truth of hys resurrection For then he opened theyr vnderstandyng to perceyue the scriptures sayd vnto them Thus it is wrytten and thus it behoued Christ to suffer to ryse from death the thyrde daye lu xxiiij and to haue preached openly in hys name penaunce and remission of synnes to all the nations of the worlde Ye see good christen people howe necessarie thys artycle of oure fayth is seynge it was proued of Christ hymselfe by such euident reasons and tokens by so longe tyme space Now therfore as our sauiour was diligeÌ„t for oure coÌ„forte and instruction to testifie it so let vs be as ready in oure beleue to receyue it to our comforte and instruction As he dyed not for himselfe no more dyd he ryse agayne for hymselfe He was dead sayth saint Paule for our synnes and rose agayne for our iustification O moost comfortable worde euermore to be borne in remembraunce He dyed sayeth he to put away synne he rose agayne to endewe vs wyth ryghtuousnes Hys death toke awaye synne malediction hys death was the raunsome of them both Hys death destroyed death and ouercame the deuyll whych had the power of death in his subiectioÌ„ Hys death destroyed hell wyth all the damnation therof Thus is death swalowed vp by Christes victorye thus is hel spoyled for euer Yf any maÌ„ doubt of thys victorye i. cor xv let Christes glorious resurrection declare hym the thynge Yf death coulde not kepe Christ vnder his dominion but that he arose again it is manyfest that hys power was ouercome Yf death be coÌ„quered than must it folowe that sinne wherfore death was appoynted as the wages must be also destroyed Yf death and synne be vanished away then is the deuels tyrannye resysted whyche had the power of death and was the author of sinne and the ruler of hell Yf Christe had the victory of them all by the power of hys death and openly proued it by hys valiauÌ„t resurrection as it was not possible for hys great myght to be subdued of them than thys true that Christe dyed for oure synnes and rose agayne for our iustification why may not we that be hys members by true fayth reioyce and boldly saye wyth the prophete Osee the Apostle Paule i. cor xv where is thy darte O death where is thy victory O hell Thankes be vnto God saye they whyche hath gyuen vs the victory by our Lord Christ Iesus Thys myghtye conquest of hys resurrection was not only sygnifyed afore by dyuerse fygures of the olde testament as by Sampson whan he slewe the Lyon Iu. xiiij out of whose mouth came out swetnes and hony and as Dauid bare his fygure whan he delyuered the lambe out of the Lyons mouth and whan he ouercame i. Reg. xvij Ion. ij slewe the great gyant Goliath and as whan Ionas was swalowed vp of the whales mouth and cast vp agayne on londe to lyue but was also moost clerely prophecied by the prophetes of the olde testament in the newe also confirmed by the Apostles He hath spoyled sayeth saynt Paule rule and power and all the dominion of our spirituall enemyes Col. ij He hath made a shewe of them openlye and hath triumphed ouer them in hys owne person Thys is the myghty power of the Lorde whome we beleue on By hys death hath he wrought thys victorye for vs and by hys resurrection hathe he purchased euerlastynge lyfe ryghtuousnes for vs. It had not ben ynough to be delyuered by hys death from synne excepte by hys resurrection we had ben endowed wyth ryghtuousnes And it shulde not auayle vs to be delyuered from death except he had rysen agayne to open for vs the gates of heuen to enter into lyfe euerlastinge And therfore saynte Peter thanketh God the father of our Lorde Iesus Christ for hys abundaunt mercy i. Pet. i. bycause he hath begotteÌ„ vs sayeth he vnto a lyuely hope by

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 laÌ„be kept theyr fest in remembrauÌ„ce of theyr deliuerauÌ„ce out of Egypt EueÌ„ so let vs kepe our Ester feast in the thankfull remeÌ„braunce of Christes benefytes whych he hath purchased for vs by hys resurrectioÌ„ passyng to hys father wherby we be deliuered from the captiuitie thraldome of al our enemyes Let vs in like maner passe ouer the affections of our olde conuersacion to be delyuered from the bondage therof to ryse with Christ Exo. xij The Iues kept theyr feast in absteynynge from leuened breade by the space of .vij. dayes let vs christen folke kepe our holy day in a spiritual maner that is in absteining not from material leuened bread but from the olde leuen of synne the leuen of maliciousnes wyckednes Let vs cast froÌ„ vs the leuen of corrupt doctrine that wyl infect our soules Let vs kepe oure feast the hole terme of our lyfe with eatynge the bred of purenes of godly lyfe truth of Christes doctrine Thus shall we declare that Christes gyftes graces haue theyr effect in vs that we haue the right beleue knowlege of his holy resurrection whervnto yf we applye our fayth to the vertue therof in our lyfe coÌ„forme vs to the exemple signification ment therby we shal be suer to ryse hereafter to euerlastynge glorye by the goodnes and mercy of our Lorde Iesus Christe to whome wyth the father and the holy goost c. On the fyrst sondaye after Ester The Epistle on the fyrste sondaye after Ester daye called lowe sondaye The fyrst Epistle of Iohn and the .v. Chapter Th argument of thys Epistle â˜ž Of the excellency of fayth and how it ouercoÌ„meth the worlde MOst dere beloued brethren al that is borne of God ouercoÌ„meth the worlde And this is the victory that ouercoÌ„meth the world eueÌ„ our faith Who is it that ouercommeth the worlde i. cor x. but he whyche beleueth that Iesus is the sonne of God Thys Iesus Christe is he that came by water and bloud not by water onely but by water bloud And it is the spirite that beareth wytnesse because the spirite is trueth for there are thre whiche beare recorde in heauen the father the worde and holy goste And these thre are one And there are thre whyche beare record in earth the spirite water and bloud and these thre are one Yf we receaue the wytnes of men the wytnes of God is greater For thys is the wytnes of God that is greater whyche he testifyed of hys sonne He that beleueth on the sonne of god hath the wytnes in hymselfe An exhortation vpon thys Epistel OVre Epistle taken out of the first epistle catholyke of saint Iohn good christen brethern doth shewe vnto vs that we haue a generation from god which is that which procedeth of faith this ouercommyth the worlde that is to saie the concupiscences of synÌ„es which be pryde couetous and lecherye Assuredly my frendes ther is I trust no man amonges vs but knoweth that of nature we be al born in synnes â˜ž in vnrightuousnes in vtter ignorance of al ghostly and spiritual thinges And therfore Sainct Austine wryteth on this wise The wordes of S. Austine Beholde my brethern beholde the generacion of mankynde from the firste death of that first man For synne from the first man hath entred into this world and by synÌ„e hath death entred and so hath passed thorough all men as witnesseth thapostle But marke sayth saynte Austine this worde passed through Pertran sijt Synne is ruÌ„ne 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 traÌ„sgressour 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 caÌ„mest For he proceded not of the concupisceÌ„ce of the male and female he came not of that bonde of concupiscence Bycause therfore he came to the not by that waye that thou cammest â˜ž therfore he delyuered the. But where dyd he fynde the He founde the solde vnder synne lyenge in the death of the fyrste man drawynge vp the synne of the fyrst maÌ„ beynge gylty and hauynge condemnation yer thou couldest discerne good and euell asunder Hetherto I haue rehersed vnto you the wordes of saynt Austyne Wherfore to retourne to my purpose forasmuch as we be borne in synne whych bryngeth wyth it ignoraunce blyndnes and infidelitie therfore we can not chalenge thys to our owne power and vertue that we beleue Iesus to be Christ but for the beleuynge herof we haue nede to be borne agayne and to be renewed through the holy goost and by the worde of God to thintent we may purely vnderstande the thynges that be of God and that we maye by faythe take holde of the promyses of Christ and so finally wyth sure confidence determine wyth our selues that Iesus is Christe Ioh. iij. that is to saye the annoynted Kynge and Sauioure of the worlde Before we be newe borne agayn by spirite we be al Nicodemes For no doubte before we be thus borne agayne we be all but Nicodemes that is to saye we maye well beleue that Christ came as a greate mayster from God and that nomaÌ„ coulde do the sygnes and myracles that he dyd But thys is but an historial fayth and they that haue it do as yet walke out of the kyngdom of heuen wyth Nicodemus to whoÌ„ Christ answereth Verely verely I saye vnto the onles a maÌ„ be borne agayne from aboue he can not se the kyngdome of God Ioh. iij. whych selfe thynge the holy apostle saynte Ihon doth in thys place declare in other termes saynge i. Ioh. v. he can not beleue Iesus to be Christe For he that beleueth not thys can not se the kyngdome of god To beleue that Iesus is Christe is surely to determine and conclude wyth thy self that Iesus is fyrste to the a Sauiour and secoÌ„dly What it is to beleue that Iesus is Christ that he is a kynge anoynted with the oyle of gladnes perpetually to rule to preserue to defend the so saued by hym And here saynt Ihons entent and purpose is to declare vnto vs a difference betwene the historiall faythe concernynge Christe whyche the deuyll also hath A difference of faythes and so all hypocrites and betwene the true and sauynge fayth whych beleueth that Christ doth both saue vs and also taketh a continuall charge regard of our saluation To thys fayth we be borne agayne whan through the

holy goost we be called by the worde to the knowlege of Gods wyll â˜ž to thintent we maye vnderstande that Iesus is Christe I meane that he is such one in whome is reposed all grace helth defense and sauegarde agaynste synne death Satan the worlde and so forth This he that beleueth Borne of God is sayd to be borne of god as though saint Ihon shulde say To beleue that Iesus is Christ is not a worke of humane power strength but it is suche a worke whervnto is requyred the power of God an heauenly renewyng or regeneration wherby the holy goost transformeth vs into newe creatures And what is this faith whiche is so myghty It is as I haue sayde the same that maketh vs beleue that Iesus is the sonne of god that was baptysed which thinge is to be comen by water that suffered death and passion for the redemption of men which is to be comen by bloude That Iesus Christ is verite for the holy ghost doth witnesse it that is to say both trew god and trewe man And that he is trewe god thre thinges doth witnesse it in heueÌ„ the father the sonne which is him selfe and the holy ghost and these thre be one selfe witnesse And that he is trewe man thre thinges doth witnesse it in erth the spirite which he hath bequethed into the handes of his father at his death the water with which he was baptised and the bloude which he hath shed with water when his syde was percyd after that he was deade And these thre thinges be one selfe witnesse And if we receyue the witnesse of menne why shuld we not take the witnesse of god which is infinitely greater than maÌ„s that he is the sonne of god This witnesse was made by god the father in his baptisme Mat. iij. And also he hath testified yt in the mountaine he hath testified it by the lawe by the prophetes Who so euer then beleueth that he is the sone of god he hath the witnesse of god in him he receyueth the recorde and testimonye of god he is borne of god and in the spirite of his faith he is farre stronger ouer the world and victorious of the worlde Folowe we then good brethren and systers this generation of God of fayth and of baptisme and lo we haue ouercome all thynges that is to wytte the worlde the fleshe and the concupiscences Nowe yf we be rydde and not combred wyth these thynges surely the yuel spirite can haue nothynge in vs but than the spirite of god only may all and doth all in vs. Vnto god then be all thankes honour and glory accordingly Amen On the fyrste sondaye after Ester The Gospell on the fyrst sondaye after Ester daye called lowe sondaye the .xx. chapter of Ihon. Th argument of thys Gospell â˜ž How Christ appeareth to hys disciples which were assembled togyther and of theyr coÌ„mission that was gyuen them to preache THe same daye at nyght whyche was the fyrst daye of the Sabbothes whan the dores were shut where the disciples were assembled together for feare of the Iewes came Iesus and stode in the mydde and sayeth vnto them Peace be vnto you And whan he had so sayd he shewed vnto them hys handes and hys syde Then were the disciples glad whaÌ„ they sawe the Lorde Esa lxi Mat. xi Ioh. xvii Than sayd Iesus to them agayn Peace be vnto you As my father sent me euen so sende I you also And whaÌ„ he had sayd those wordes he brethed on them and sayeth vnto them Receyue the holy goost Whoseouers synnes ye remytte they are remytted vnto them And whosoeuers synnes ye retayne they are retayned But Thomas one of the twelue whych is called Didimus was not wyth them whan Iesus came The other disciples therfore sayde vnto hym we haue sene the Lorde But he sayde vnto them excepte I se in hys handes the prynte of the nayles and put my fnnger into the prynt of the nayles and thurst my hande into hys syde I wil not beleue And after eyghte dayes agayne hys disciples were wyth in and Thomas wyth them Then came Iesus when the dores were shut and stode in the myddes and sayde peace be vnto youe After that sayde he to Thomas brynge thy fynger hyther and se my handes and reache hyther thy hande and thurste into my syde and be not faythlesse but beleuyng Thomas answered and sayd vnto hym my Lorde and my God Iesus sayth vnto hym Thomas because thou haste sene me thou haste beleued blessed are they that haue not sene and yet haue beleued And many other sygnes truly dyd Iesus in the presence of hys disciples Ioh. xxi 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 Iesu Christ vnto hys disciples after hys resurrection that is to wyt how he came and shewed hymselfe vnto them the dores beynge shut for feare of the Iues. And here truly he dyd shew the diuersitie of bodyes and what difference there shal be 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 infideles 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 gretynge or salutation he conforted 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 Luke xxiiij Wherfore he shewed vnto them hys handes and hys syde perced And by thys shewynge of hys handes and feete Christe openeth two thynges Fyrst by these sygnes he wolde be knowen For in affliction is Christ truly knowen Seconde by them he wolde assure hys disciples of hys glorious resurrection And verely thys shal be the signe of saluation 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 shal be gretly coÌ„forted in seing him as his disciples 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

that preciouse perle that Christe speaketh of in the Gospell of Matheu where he sayth mat xiij that the kyngdome of heauen is lyke vnto a marchaunt man sekynge goodly perles which whaÌ„ he founde one precious perle went and solde al that he had bought it Nowe thoughe thys thynge be playne ynoughe and apparaunt yet wyth your pacience I wyll declare vnto you what the moost excellente doctoure of the churche saynte Hierome wryteth vpon thys place The wordes of saint Hierom Surely sayeth saynte Hierome there is one perle moost precious of all that is to wit the knowlege of oure Sauioure and the mystery of his passion and resurrection whiche whan a marchaunte man hath founde as saynt Paule the Apostle dyd he despyseth all the mysteries of the lawe prophetes his olde obseruauncies wherin he lyued without reproche yea and he regardeth them no better thaÌ„ the parynges of hys nayles or chyppes to thintent to wynne Christe vnto hym Thys Christe as Ihon baptist witnesseth is the lambe of God which taketh awaye the synne of the worlde Ioh. i. Where as before his commynge we were as shepe wandering wythout a sheperde but nowe by fayth we be conuerted vnto oure sheperde which is the onely good shepherde and vnto the byshop of our soules which is eternall alwayes mediatoure and intercessoure for vs alwayes presentyng and offerynge hymselfe for vs. Let vs than good people follow his coÌ„uersation Let vs beare paciently al thingê for the loue of hym which hath suffred so many tribulations and extreme paynes for vs. Let vs not synne wyllingly Let vs not speake any vntrouthe fraude dissimulation and lyes Let vs not curse if any say euyl of vs. Let vs not threaten if any do greue vs. Let vs giue vp all vengeaunce vnto God Let vs remembre the good whiche he hath done vs by his glorious passion that we maye be deade with him as to him and mortified by his spirite as to vs. Let vs liue no more in beastly wise to our selues but in most clenly sorte to him which is our iustice for we be the shepe which he hath conuerted from wandering forthe of the right path from errour infidelitie vnto fayth He is our shepherd let vs worthely folow him vnto the pasture of life He is our bishop our mediatour our intercessour our oblacion And how do we feare that we shulde not be exalted to his glorye Let vs haue this faith that none is refused which foloweth hym mekely and paciently Who so euer hath thys fayth can not peryshe yea there was neuer so great a sinner but that this mediatour raunsomer hath satisfied from him if being truly conuerted and penitent for his synnes he be garnished and cladde with this frutefull fayth and brenning charitie and hope in him which is our only sauiour redemer To whom with the euerlasting father of heauen holy goost be glory without ende in secula seculorum Amen The Gospel on the second sonday after Ester day The .x. chapter of Ihon. Targument â˜ž Christe is the true shepherde IEsus said to his disciples I am the good shepeherde A good shepherde giueth his life for hys shepe An hyred seruaunt and he whyche is not the shepherd neyther the shepe are his owne seeth the wolf come and leueth the shepe and fleeth and the wolfe catcheth and scattereth the shepe The hired seruauÌ„t fleeth because he is an hyred seruaunt and careth not for the shepe I am the good shepeherd and knowe my shepe and I am knowen of myne As my father knoweth me euen so know I also my father And I geue my lyfe for the shepe and other shepe I haue whych are not of thys fold Them also muste I brynge and they shall heare my voyse and there shall be one folde and one shepeherde IN this Gospel good people our Lord doth shew vs that he is the true and right shepherd And it is good reason for he only hath giuen himselfe vnto the death and hath quyckened all hys shepe He alonly doth nourish with his doctrine all his shepe with the fode of euerlastinge life Yf the wolfe doth come that is the greate deuell of hell or any of hys members he neuer forsaketh his shepe but doth defende and delyuer them from the force and myghte of the enemye for he is stronge aboue all is more myghty then all And also the shepe be hys and he hath bought them with a greate pryce which is aboue all prices He doth loue them according to the price that is to say more than any thought can thinke or tonge expresse And he hath not alonly boughte them agayne but he hathe made them and created them so that they be his owne workes and his owne shepe He surely is the shepherde by whoÌ„ al thinges bene made Wherfore naturally he caÌ„ not hate them He is no forgetfull shepherde but he is a shepherde knowing all he can forget nothinge For as the eternal father knowith al so in like maner he knoweth al. As the father eternal knowith al in giuing him al in like maner he knowith his shepe in giuing theÌ„ all For he giueth them life wisedome might Yea and suche life wisdome and might as is aboue the capacitie of the worlde For those that be accordinge to the worlde be but shadowes of them And by this wisdom which surmouÌ„teth the world his shepe know him This is the good herdinaÌ„ giuing life to al knowing al which is almighty But the hired shepherd is none such He woll not dye for his shepe He doth not giue them life Yea when the wolfe commeth he doth leue them forasmoch as they be not his owne He hath neither made them nor yet bought them againe He therfore rennyth awaye and letteth them be loste and deuoured wyth the wolfe and fynally go into euerlasting damnatioÌ„ He is vnmighty He is ignorant cleane vnlike vnto the good herdmaÌ„ Furthermore this hired shepherd hath but a lytle a particuler flocke But the good herdmaÌ„ hath a grete flocke he hath the slocke of the natioÌ„ of Israel of al other nations He hath the vniuersal flocke whyche from daye to daye he leadethe and gatheryth to gether that they may heare his swete voice hys holy doctrine whyche is the doctrine of the gospell tyll tyme that all the worlde shall be but one flocke and that there be but one herdman whyche is our Lord Iesu Christe as it is sayde here And there shal be 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 euangelicall

whych the gospell teacheth He doubtles neuer slepeth though we slepe neuer so souÌ„dly carelessy 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 i. pet v. 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 warre againste vs and as the greke worde purporteth do dayly exercise with vs a pyched felde militant 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 Note thys exemple of saynt Hierom For saint Hierom hymselfe when he sought euery where a present 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 epistle to the Corinthians doth wonderfully well declare wrytynge on thys wyse We knowe ij cor v. 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 eternall 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 wylleth 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 enioye 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 the 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 that nothinge in hys ynne or lodgynge doth pertayne vnto hym â˜œ 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 What be carnall desyres syth suche thynges belonge no more to christians But I praye you what vyces doth saynt Peter cal here desyres Surely not only those grosse faultes but also the inwarde croked affections which doubtles be the very causes of those outwarde and grosse vyces Saynt Peter therfore wrytyng especyally 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 continuall 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 paynems whych worshipped false Goddes amonge whome at that tyme when saynte Peter wrote thys epistle 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 thintent that where as they backbyte them as euyll doers they myght se theyr good workes myghte prayse and glorifye God in the daye of visitation In the daye of visitatioÌ„ 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 opinion 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 thexemple of those that woll neuertheles be called the successours of Peter and Paule and the 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 namely 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 Mat. v. 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 sayth S. Peter whether it be vnto the kynge as vnto the chefe head or vnto rulers as to theÌ„ that are sent of hym for the punyshmeÌ„t of euel doers Ro. xiij And surely as wytnesseth S. Paule whoseoeuer 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

trouth it is expedieÌ„t for you that I go awaye For yf I go not awaye that coÌ„forter wyl not come vnto you But yf I departe I wyl sende hym vnto you And when he is come he wyl rebuke the worlde of synne and of ryghtousnesse and of iudgemente Of synne because they beleue not on me Of ryghtousnes because I go to my father and ye shall se me no more Of iudgemente because the prynce of thys world is iudged alredy I haue yet many thynges to saye vnto youe but ye cannot beare them away nowe Howbeit when he is com whych is the spirite of trouth he wyl leade you into al trouth He shal not speake of himselfe but what so euer he shall heare that shall he speake and he wyll shewe you thynges to come He shall glorifie me for he shall receaue of myne and shall shewe vnto you Why tholy goost was promysed THe cheife parte of this daye gospell good brethren and sistres consistethe in the declaration of the office of the holy ghost which for that purposis sente of Christe that he myghte reuelate and open the spirituall kingdome of Christ and myght detect the blyndnes of the worlde concernynge this kingdome For the spirituall kingdome of Christ bicause it consysteth in feyth is not perceyued of the worlde no more then is his iustice and beatitude forasmoch as the worlde bicause it is ledde with reason requireth an other kingdome an other iustice and consequently an other blesse euen such as be most agreable to the iugement of reason and may be seen wyth the carnall eyen and groped withe the fleshely handes Suche thinges bicause reason alloweth them they flatter the worlde and they be lettes and impedimentes that the true spirituall raigne or kyngdome of Christe can neuer be rightly vnderstanded of the worlde And assuredly the disciples dyd here gayly represente the worlde for they also dyd as yet after a carnall sorte trust and hope vpon the carnall presence of Christe as thoughe he had come into the worlde to set vp some carnal raigne or Empire that all the worlde shulde haue loked vpon and sene â˜œ Wherfore when they harde Christ saye he wolde go agayne to hys father from whom he was sent their hartes were cold and replenished wyth care and heuynesse As though they shulde saye vnto hym We trusted that thou woldeste haue commenced and set vp here a galant and triumphante kyngdome and now thou sayst that thou wolt departe hence to thy father Assuredly my brethren all we be euen thus naturally affected and disposed before the sendinge of the holy ghost that we styl dreame vpon some carnall thynge concernynge Christes kyngdome But when the holy ghoost come he shall teache vs that the kingdom of Christ consisteth in feyth and spirite and not in an outward dominion or worldly power TheÌ„ also shall our iustice shrynke and quake which we feyne we haue before the lightenyng of the holy ghost and our iugement shall appere wherby accordinge to reason we iuge of the reigne of Christe Finally also our synnes shal be disclosed concernynge our incredulitie or misbelefe whyche we had towardes Chryst the only Sauiour when we se that those be synnes whych before we iuged for rightuousnes as for exemple the affiaunce and truste in our workes and suche lyke And leste a man shulde feyne to himselfe some peculiar vision and illumination I wot not what ye shal vnderstand that the holy gost commeth when the worde is preached whych worde no doubte is the worke of the holy ghost This holy ghost doth lyghten vs and leadeth vs to the knowlege of gods worde But now I go c. Now therfore sayth Christe I go my wey to him that sent me to thinteÌ„t I mought come agayne and begynne a newe and spirituall raigne in reuerting by death And notwithstanding that I saye vnto you that I muste departe and go my wayes from you ye aske me not whether I go As who shulde saye yf ye were not blynded with the care of the flesshe and soughte not for worldly thynges ye wolde vndoubtedly haue asked me whether I go syth I tolde you I must departe Neuertheles bycause I haue sayd such thynges vnto you your hartes be full of sorowe not so much bycause of my departure as bycause ye se that ye shall lacke those outwarde and worldly pleasures and promocions whych ye hoped to haue receyued in my kyngdome Expediâ— vobis Howbeit I tel you the trouth it is expedient for you that I go my waye as who shulde saye your opinioÌ„ concernynge my raigne is false and cleane wronge But I wole shewe you the treuth why I muste departe partly bycause ye maye vnderstand what maner kyngdome my kingdome is and partly what ye ought to loke for in it I saye it is expedient and profitable for you that I departe Brethren here ye see that all thinges whych Christ doth he doth the same for our vtilite and profyte insomoche that euen his departure out of thys worlde that is to saye his deathe was so profytable to vs that without it we shulde neuer haue bene delyuered oute of oure damnable state of euerlastynge death He addeth For yf I go not awaye that comforter shall not come vnto you The profyte of Christes death Lo good people in this place is conteyned the great vtilitie and profyte of the death and departure of Christ vnto hys father For therfore departed he out of this world bicause he wolde begynne a spirituall kyngdome which neuertheles could not helpe yf he hadde not also sente the holy ghost For where there shulde be a spirituall kyngdome and we yet carnall we coulde in no wise vnderstande nor ê‘ceiueit No more then euen at thys daye we vnderstaÌ„d it but by the helpe and ayde of the holy gooste Wherefore let vs remembre that Christ hath for our cause sent the holy goost whych myght leade vs into all truth that is to wite whych might disclose and open vnto vs oure synnes that do naturally stycke in vs and yet neuertheles we take them for no synnes whyche holy ghost also myght bewrey our ryghtuousnes to be befor god more vnrightuousnes finally whych myght shewe the deuell to be iuged by the ouerture and openyng of the gospell all whyche thinges noman shuld haue vnderstanded had not Christ sente his holy ghost Actu i. whom in this place he surely promiseth shulde come and he came in dede accordinge to hys promise vpon the daye of Pentecoste as it is redde in the first chapter of the Actes of the Apostles Now the holy ghost is called a comforter whych in the Greake is called Paracletus of hys effecte or office forasmuche as his office and feate is euen froÌ„ tyme to tyme so longe as this spirituall kyngdome shall endure Paracletus quid fit to comforte mens consciences in this world When this comforter commeth saith Christ he shal rebuke the worlde of synne of rightuousnes and of

iugemente Thre lettes Here ye se good people thre lettes or obstacles whych by thoffice of tholy ghost muste be moued awey to thintente thys spirituall kyngdome mighte be vnderstande that is to saye synne whych is not to beleue in god this thinge noman doth vnderstande by his propre nature and yet onles it be vnderstande noman can haue accesse to the kingdome of Christ The seconde is the ignoraunce of the true iustice whych pleaseth god and this also can no man take nor perform of himselfe The third is iudgement wheras we vnderstand not naturally that the deuell is iuged by the disclosing of the gospell These thre lettes and impedimentes be roted naturally in euery mans mynde whych no man can vnderstande of himselfe or take them awaye by hys owne power Wherfore to the doinge hereof is the holy gost promysed in this gospell Now for asmoch as the kingdome of Christe is heare conuersaunt amonge men which be synners and whyche of nature can do nought but synne but loue their own rightuousenes and iudge after their owne faschion of the gospell therfore the holy ghost in executinge his office doth not moue the to departe out of this worlde that thou mayste haue no occasion to synne neyther woll he that ciuile iustice or humane iudgemente shulde not be executed in thys worlde but he teacheth the truly to knowe what thynge synne is For euery man of hys owne brayne by hys owne power wytte feyneth thys or that to be synne as it hath been sufficiently proued vnder the kyngdome of the Byshoppe of Rome But when the holy gooste cometh and repryueth vs by gods worde our owne imaginacions fantasyes destroyed then we know that to be synne whyche no man iudged before to be synne So we knowe nowe that it is synne yf a maÌ„ beleue not in only Christe concernynge iustice whyche thynge before the receyuynge of the holy gooste none of vs all knewe In semblable wyse it is to be spoken of ryghtousnes and iudgement whych two thynges we vtterly coÌ„sydered not before the openyng of the gospell wherby the holy gooste reproueth the worlde But leste ye shuld suspecte thys interpretacion to be not grounded of scripture harken howe Christe hymselfe expouneth thys thynge Of sinne The holy gooste he sayeth shall rebuke the worlde of synne Why because they beleue not sayth Christ on me Loo howe Christ expouneth hymselfe what he meaneth by synne that is to witte incredulitie or mysbeleue towardes hym whyche only thynge doth condemne men lyke as on the contrary parte the onlye belefe in Christe saueth â˜ž The papistes haue wrested thys texte as they do al other to the mysbeleue of the Turkes Sarasynes and such people as be farre from vs but they oughte to remembre that in thys behalfe they do synne worse then the Turkes forasmoch as they wold be counted Christianes and yet in the meane season they labour to be made rightouse and iuste before god by theyr owne workes without fayth in Chryste Of thys abhominable synne the worlde knoweth nothynge at all Of ryghtuosnesse shall the holy goost rebuke the worlde Why because sayeth Christe I go to my father and ye shall se me no more That is to saye bicause I shall begynne my newe reigne wherin an other maner of iustice then ye ymagine must be required and shal be of valour before god Of iudgement the holy ghost shall rebuke the worlde why bycause sayeth Christe the Prince of this worlde is iudged alredy IugemeÌ„t And he calleth iugemeÌ„t the blyndnes of maÌ„ wherby the worlde alloweth naturallye the reygne and the workes of Satan for the worlde hath a corrupt iudgement by Adams fall so that it seeth not what thinges god aloweth and what not Adhuc multa habeo But sayth Christ I haue yet many thynges to speake vnto you meanyng of his crosse and of hys glory but by reason of your weakenes and infirmytie ye are not able to beare them nowe As who shuld saye ye be yet carnall and therfore ye perceiue not the thinges that be of the spirite But wheÌ„ the spirite of trouth that is the holy ghost shall come he shall leade you into all trouth The spirite shall teache you thinges spirituall He shall transforme you and of carnall persones shall make you goostly For surely because ye be yet carnall ye caÌ„not perfytly perceyue the scriptures concernynge my death and gloriouse resurrection whych is to be fulfilled for your redeÌ„ptions sake Here ye se playnly good people that thys place maketh nothynge at al for the confirmation of the papisticall traditioÌ„s but rather agaynst them For I praye you what is thys trouth that the holy ghost shall teache you Mannes traditions no not so In them is no certayntie It is Christ and hys worde that is the only trouth Wherfore he shal teache only Christ and the worde of god for this is all trouthe Chrysostom For as Chrysostome sayth the gospel conteyneth al together And the office sayeth he of a good preacher is truely to prosecute all that is in hys commission not to chaunge â˜œ put to or take away any thyng But this the Bishoppes of Rome in tymes paste haue done and yet at this day do presume to do Wherfore they are no interpretours but deprauers of scripture no vicars of Christe but of the deuell They speake of their owne heddes their own inuentions and dreames wheras the holy ghost whyche here is promysed by Christe vnto vs shall speake nothyng of hymselfe but what so euer he shall heare that shall he speake that is to saye he shall speake none other worde or gospel only he shal open and declare the worde that is 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 vnto 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 Ioh. iij. 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

spirituall pestilence we go styll on and procede wythout care or thought and euen for thys purpose as it semeth we desyre of God large sustentacion and aboundaunce of al thynges and to be delyuered from the corporal pestilence and infections that we maye the more frely and aboundauÌ„tly endure after a delicate sorte in the spirituall infection But assuredly my frendes almyghty god the sercher of hartes whyle he seyth vs slepynge in such careles wyse and that we nothynge regarde thys so pestilent a pestileÌ„ce he also winketh at our destruction accordynge to our owne vowes requestes he graunteth vs copye and aboundaunce of all thynges and so blyndeth vs wyth the prosperous successe of all thynges and drowneth vs in the synke and puddell of synnes tyll at last oure synnes by longe vse runne into a custome and that the name of synne be forgotten Wherfore moost dearely beloued brethren and systers albeit euery day we ought to exhibite supplications and prayers to the Lorde wyth a rough chastisement of our body to dryue awaye froÌ„ vs so horrible floudes of all myschefe namely in thys region moost addict and gyuen to coÌ„messacions to bankettynges to reuelynges to surfettynges to ydelnes to the vyces that ensue of them to thintent that god ones at laste maye lyghten vs wyth hys grace that we maye vse his gyftes to the helth of our soule and to the holsomnes of our body in suche sorte as these goodes of the contrey I meane our corne and cattel myght be auaylable aswell to the tuicion and defeÌ„ce of our body as to our soules health But as I haue sayd and saye agayne God hath made vs so blynde and so vnsauery The abuse of goddes gyftes that we are waxen playne Epicures vtterly voyde of all feare or care of God mooste shamefully abusynge hys gyftes to the ryot of the body and destruction of the soule And for asmuche as thys our detestable wickednes and abuse of this godly institucion is not amended but waxeth yerly worse and worse therfore God hath gyuen vs vp in to a disalowed mynde so that we make these letanyes and rogation dayes by our sinnes vtterly vnprofytable and vnfrutfull vnto vs. Rom. i. Beholde how angrye and how sore displeased God is wyth vs neyther is there any to aswage and appeace hys fury syth our letanyes our supplications processions prayers wherewyth we rather mocke god thaÌ„ worshyp hym spendynge our tyme and abusynge hys benefites in thys wyse be rather kyndlynges and nouryshmentes of goddes indignation and vengeaunce thaÌ„ mitigacions and swagynges therof God graunt therfore and be presently at haÌ„de assystent to vs good people that ones at last we may come home againe to our selues and to returne to the hart and that we may beynge instincted and kyndled wyth ernest and sure fayth put from vs hys wrath and displeasure to whome be prayses and glory in secula seculorum Amen The epistle on the Ascension daye The fyrst chapter of the actes of the Apostles Th argument â˜ž Christes Ascension into heauen is here described IN the former treatyse Deare Theophylus we haue spoken of all that Iesus beganne to do and teach vntyll the daye in whych he was taken vp after that he thorow the holy goost had gyuen commaundemente vnto the Apostles whome he hadde chosen Ioh. xx to whom also he shewed hymselfe alyue after hys passion and that by many tokens appearynge vnto them fourtye dayes and speakynge of the kyngdome of God lu xxiiij and gathered them together and commaunded them that they shulde not departe froÌ„ IerusaleÌ„ Ioh. iiij but to wayte for the promise of the father wherof sayth he ye haue herd of me For Ihon truly baptysed with water Ioh. i. but ye shal be baptised wyth the holy gost after these few dayes Whan they therfore were come together math iij they asked of hym saynge Lorde wylt thou at this tyme restore agayne the kyngdom to Israel And he said vnto them Math. xxiij lu xxiiij It is not for you to knowe the tymes or the seasons whych the father hath put in hys owne power but ye shall receaue power after that the holy goost is come vpon you Ioh. xv And ye shal be wytnesses vnto me not only in Ierusalem but also in all Iewry and in Samary and euen vnto the worldes ende And whaÌ„ he had spokeÌ„ these thynges whyle they behelde he was taken vp an hye Mar. xvi and a cloude receaued hym vp out of theyr syght And whyle they loked stedfastly vp toward heaueÌ„ as he went beholde two men stode by them in whyte apparell whych also sayd Math. xxiiij mar xiij Apoc. i. ye men of Galilee why stande ye gasynge vp into heauen Thys same Iesus whyche is taken vp from you into heauen shall so come euen as ye haue sene hym go vp into heauen WElbeloued brethren and systers in our Sauiour Christe thys daye is called the Ascension daye because that as thys daye Christe our Sauiour and redemer mounted or styed vp to heauen after hys resurrection leauynge hys Apostles and disciples vpon the earth whych thynge is one of the articles of our Crede or beleue And albeit saynt Luke the holy EuaÌ„gelist doth ascertayne vs of this thing in the ende of hys Gospell whych he wrote of the actes and lyfe of Christ yet for asmuche as he touched the thynge but brefly and lyghtly there therfore he doeth here in the lesson of thys daye whych is the begynnynge of an other boke that he wrote for our instruction of the dedes and actes of the Apostles intreate the mater more at large Fyrst therfore ye shall marke and obserue good people that the Euangelical histories do paynt out Christ vnto vs as yet couered wyth the burthen of the fleshe â˜ž as yet not glorifyed how be it in the meane season he declared hymselfe aswell by hys heauenly doctrine as by many hys myracles which he shewed that he was very God But in the actes of the Apostles he is described and set forth vnto vs as one that nowe raygneth is glorifyed Thus therfore saynt Luke begynneth hys description In the former treatyse or boke whych I wrote dearly beloued freÌ„d Theophilus whych by interpretation sygnifyeth a louer of God we haue spoken of all that Iesus beganne to do and teache Theophilus He sayeth not of all that Iesus began to teache do For our Sauiour Christe fyrst dyd practyse and worke such thynges as he afterwarde taught He wente to Ihons baptisme Mat. iij. He wythdrewe hymselfe for a season out of the company of the worlde afore he wolde take vpon hym to preache and to teach other Mat. iiij The spirite led hym into wyldernesse where he fasted fourty dayes and fourty nyghtes He suffred there moost sharpe honger to arme hymselfe wyth abstinence and pacience He there endured the mooste bytter assaultes and temtacions of our goostly enemye the

allotted euerye man accordynge to the measure of hys fayth Ro. xij so let hym serue in hys callynge As good stewardes or dispensours let them behaue themselues in executynge theyr office Good stewardes I praye you is not he a foolysh stewarde whych of other meÌ„s goodes wold glorie and take a pryde â˜ž where he is but onely the stewarde and not the owner of them Nowe they be good stewardes whyche be faythfull and prudente whych knowe what how to whome and what tyme they oughte to preache and laye out the treasure of gods worde the treasure I saye of the manyfolde grace of God accordynge to the sundry and manyfold gyftes He that speaketh let hym speake the sermons and wordes of almyghtye God let hym not preach hys owne gloses hys owne inuencions hys owne dreames and fansies And to what so euer ministracion he be called and appointed in the church Ex virtute let hym do it sayeth saint Peter as of the vertue power and abilitie whyche God ministreth vnto hym and not as though he were able by hys owne wyt prudence to execute hys ministerie It foloweth That God in all thynges maye be glorifyed thorow Iesus Christ Here saynt Peter declareth the principall ende of all our gyftes offices and good workes whych is that by them shulde ryse contentions stryfes debates and discordes Howe god is glorified by our gyftes and workes Nowe God is glorifyed by oure gyftes offices duties and workes when we so vse them that the congregacion may take profyte edificacion therby and may take occasion by the good distribution of the same to glorifye God by Iesus Christe For oure Sauiour Christe Iesus ascendynge vp to heuen distributed and gaue gyftes vnto men as the prophete sayeth Ps lxvij To whome be all glorie al prayse all imperie and dominion aswel to saue as to rule and gouerne hys faythful ones together wyth the father and the holy goost for euer and euer AMEN The Gospell on the sondaye after the Ascension daye The .xv. chapter of Ihon. Th argument â˜ž The holy goost is promysed to be sente by Christ to hys Apostles IEsus sayd vnto hys disciples But whan the comforter is come whom I wyll sende vnto you froÌ„ the father euen the spirite of trouth whych procedeth of the father he shall testifye of me And ye shall beare wytnesse also bycause ye haue ben with me from the begynnynge These thynges haue I sayd vnto you bycause ye shulde not be offended They shall excommunicate you yea the tyme shall come that whosoeuer kylleth you wyl thinke that he doth god seruice And such thinges wyl they do vnto you bycause they haue not knoweÌ„ the father neyther yet me But these thynges haue I told you that whan the tyme is come ye may remeÌ„ber them that I tolde you FOr asmuch as our Lorde Christ in his maundie good people wyth many promyses had bequethed and deputed the holy goost to his Apostles Paracletus he doth now at last name hym more playnly wyth hys proper name of office declarynge therby what profyte and commoditie he shall brynge to the worlde He sayeth whan the comforter is come Thys propre and true name he gyueth the holy goost callyng hym paracletum that is saye a comforter For who els certifyeth our conscience Ro. viij that we shulde beleue that by Christ we be the chyldren of God and crye Abba father but thys only comforter I praye you who maketh vs both desyrefull and also hardy to coÌ„fesse thys fayth Who comforteth vs in all such mysfortune and afflictions as we suffre in thys worlde for thys confessions sake Surely the same selfe good spirite whych procedeth from the father doth al thys thys is hys feate and offyce For thobteynynge of whych spirite the prophet Dauid so busely prayeth in the .l. psalme But ye maye more lyuely beholde the nature and workynge of thys holy goost or spiryte in the apostles whyche before the commynge of the holy goost in tribulation fledde from the Lorde and vtterly denyed hym For they hyd themselues in corners some here some there But whaÌ„ thys spirite thys comfortour was ones confirmed in them then they confessed Christ frely and hys resurrectioÌ„ in so much that they also toke pleasure and delyte in the crosse or affliction that was layde vpon them as appeareth playnly in the Actes Act. v. Now thys comforter The spirite of truth bycause by the vertue of hys offyce he maketh men trouthe tellers yea and comforteth and strengtheneth the faythfull in the confession of the trouth by the vertue also of hys office he shall testifie of Christ So ye must here marke that the holy goost ought to beare wytnesse of Christ But what shall he testifye what shall he teache of Christ â˜œ Vndoubtedly none other thyng but that which Christ preached and taught before that is to say he shall make them whyche before coulde not perceyue Christes doctrine now to vnderstaÌ„de it by wrytyng the gospel in theyr hartes A mans owne wysedome can here do nothynge it muste be thys holy spirite comforter whych must do the dede The prophecie of Ieremye euen as Ieremy the prophete in the .xxxi. chapter sayeth I shal plant my lawe in the inwarde partes of them and wryte it in theyr hartes and wylbe theyr God and they shall be my people And from thence forth shall noman teach hys neyghbour or his brother and saye know the Lorde But they shall all knowe me from the lowest to the hyghest sayeth the Lorde Of all these thynges it is gathered manyfestly that wythout the holy goost we neyther can know the truth nor beare wytnes vnto Christ Iesus Seconde ye may espye here good people verye playnly thoffice of Apostles or Christes messangers That is to wyt that they ought to beare wytnesse of Christ â˜ž For to testifye or beare wytnes in scripture sygnifyeth to teach and speake not the thynge that pleaseth vs but the thinge that almyghty god hath coÌ„maunded After thys sorte is Christ named in the psalme a faythfull wytnes in heauen Psalm lxxxviij Esa lv Also Esay the prophete speaketh of Christ in the persone of the father I haue set hym for a wytnes to the people for the prince and mayster of the gentyls Wherfore syth the recorde and wytnes of Christ and of hys apostles ought to be egall and agreable togethers surely they muste haue one tenure of theyr testimonies and furthermore it must nedes folowe that the holy goost executed his testimonie and recorde by the apostles as in the .x. of Mathew it appeareth It is not you sayth Christ whyche speake but the spirite of my father whych shall speake in you Where be nowe these felowes whyche here tofore haue cryed that the holy goost haue reuelated and disclosed to thapostles and fathers certaine secreter and hygher thynges whych be not comprised in the gospell To whome wyll ye gyue more credence To Christe or

to these vayne tryflers Christe sayeth that the holy goost shall testifye of hym to the worlde and shall make meÌ„ mete and apte to receceyue his gospel and shall teach none other thynge than that whyche he hymselfe hath taught But these tryflers bable that the holy goost ought to teach some thynge of more excellencye than that whych is comprysed in the holy gospell Surely I wolde thynke it moost conuenient that we shulde obey and beleue hym to whom the father of heauen bare wytnes sayenge math iij Thys is my welbeloued soÌ„ne in whom I am right wel pleased heare ye hym But they that can not be satisfied wyth Christes doctrine to whome not only thapostles but also the holy goost hath borne wytnesse let them at theyr parell chose them other doctrines Certes I wyll not counsayle you lyke owles to waÌ„der in darkenes but rather to fyxe stedfastlye youre fete in the lyght Last of all ye shall consyder and note good christen brethren and systers in thys gospell that the word and institution of Christ of whych the spirite the apostles do testifye can in no wyse b gratefull and acceptable to the worlde For those that wol admyt thys worde the worlde wolle caste them out of al honest mens company as they call honeste men they woll as heretykes dryue them out of theyr churches and assembles they woll excommunicate them they woll curse them wyth boke bell and candell Yea yf they may wyth all kynde of punyshment and death persecute the true Apostles and messeÌ„gers of Christ they wyll thynke to do a hygh seruice to God that theyr zeale hath hyghly serued gods wyl But what sayeth Christ in the meane season Therfore I wyll be wyth you They shal so handle themselues towardes you bycause they knowe nother me nor my father Here ye se wyth what successe and fortune in thys wycked world the moost precious worde of the gospell wyth the imbrasers therof be commonly receyued For thou mayst not loke to lyue a swete an ydle and a delicate lyfe yf thou wolte confesse Christ For he that woll lyue after a godlye sorte as sayeth saynt Paule must nedes suffer persecution ij tim ij And in an other place he sayeth Gala. ij Yf I wolde please men I shulde not be the seruaunt of Christ Wherfore yf persecution shall inuade vs for coÌ„fessynge of Christ it is good that we be armed wyth goddes worde that we maye knowe how persecutioÌ„ hangeth ouer our heades by the proper wyl of God to thyntent our fayth myght thus by such persecution be clarifyed tryed and purged For yf we be ful certifyed hereof we can not easely be offended wyth temptation but wyth a pacient mynde we shall suffer all the wronge that the world for Christes cause woll put vs to And surely thys shal be a comforte vnto vs that oure persecuters for all theyr proude bragges and vauntes neyther know Christ nor his father Fynally we be ryght well assured that the trouble and affliction of thys tyme as Paule sayth can in no wyse be coÌ„pared wyth the glorye to come that shal be disclosed vnto vs. Ro. viij Wyth thys our knowlege comfortynge our selues we shall remayne quyet in our conscience styll awaytynge wyth stedfaste hope for the immortall crowne of the sayd glorye whyche the father of heauen hath prepared for vs. To whom wyth the soÌ„ne holy goost be al glorye and prayse for euer and euer AMEN The Epistle on wytsondaye The .ij. chapter of the actes of the Apostles â˜ž The holy goost is here gyuen accordynge to Christes promyse before WHan the fyftye dayes were come to an ende they were all wyth one accorde together in one place And sodenly ther came a sounde froÌ„ heauen as it had bene the coÌ„mynge of a myghty wind and it fylled al the house where they sate And there appeared vnto them cloueÌ„ tonges lyke as they had ben of fyre and it sat vpon ech one of them and they were all fylled wyth the holy goost and begaÌ„ to speake wyth other tonges euen as the same spirite gaue them vtteraunce There were dwellynge at Ierusalem Iues deuoute men out of euery nation of them that are vnder heauen When thys was noysed aboute the multitude came together and were astonnyed bycuase that euery man herde theÌ„ speake wyth hys owne langage They wondered al and marueled saynge amonge themselues behold are not al these whych speake of Galile And how heare we euery man hys owne tonge wherein we were borne Parthians and Medes and Elamytes and the inhabyters of Mesopotamia and of Iury and of Capadocia of Ponthus and Asia Phrygia and Pamphilia of Egypte and of the parties of Lybia whych is besyde Syren and straungers of Rome Iues and Proselytes Grekes and Arabians we haue herde them speake in oure owne tonges the great workes of God CHrist had oftentymes good people promysed vnto hys disciples the holy goost to confirme them in the true doctrine For wythout the holy goost noman can ryghtly eyther vnderstande or certainly beleue the worde of God neyther can stycke by it coÌ„stantly wythout staggerynge or shrynkyng from it It is the holy goost doubtles that teacheth al thynges and that putteth men in mynde of gods wyll Io. xiiij And therfore Christ sayeth in the .x. Chapter of Mathew It is not you that be the speakers but it is the spirite of your father whych speaketh in you Wherfore thys often promyse of sendynge the holy goost which was made to the disciples Christ now in this daye of Pentecost perfourmeth But bycause it helpeth lytle to know that the disciples receyued the holy goost onles we draw thys receyuyng also to our profyte auauntage therfore it were good to know the causes why the holy goost was sent Ye shall therfore vnderstande good people that the holy gost was not sent to thapostles nor at this daye is sent as some men do dreame to teache a dyuerse or straunge doctrine frome Christes doctrine whych Christ either taught not before or had forgotten to teache The causes why the holy goost is sent But he was sente and is sente for thre causes The fyrst is that he shulde teache and put in mynde expouÌ„de all such thynges as Christ taught And of thys fynal cause and offyce of the holy goost our Sauiour Iesus Christ in the .xiiij. and .xv. chapters of Ihon very copiously and at length speketh The seconde cause that the holy goost is sente is to confirme strengthen and as it were to seale vs to make vs full assured and certayne of the veritie of gods worde Of thys office the epistle of thys day maketh mencion whyle it declareth that the holy goost sat vpoÌ„ euery of them and fylled them whych thynge betokeneth nothynge els but that the holy goost confirmed and certifyed the myndes of the Apostles vpon the veritie of gods word Ephe. i. i. cor i. and therfore he is called of Paule

in Christ So doynge no doubte the holy goost shal come and dwell wythin you and declare and open vnto you all trouthe necessary to your soules helth to the extirpacion of all wycked doctrine and auauncement of gods glorye Vnto whome be all honoure and prayse worlde wythout ende Amen The gospell on Wytsondaye The xiiij chapter of Ihon. Th argument â˜ž Of the worde of Christe and of the holy goost IEsus sayd vnto hys disciples Yf a man loue me he wyl kepe my saynges and my father wyl loue him and we wyl come vnto him aÌ„d dwel with him He that loueth me not kepeth not my sayenges And the word which ye heare is not myne but the fathers whych sent me These thynges haue I spoken vnto you beynge yet present wyth you But the comforter which is the holy goost whome my father wyll sende in my name he shall teache you all thynges and brynge all thynges to your remembrauÌ„ce what so euer I haue sayd vnto you Peace I leaue wyth you my peace I gyue you Not as the worlde gyueth gyue I vnto you Let not your hertes be greued neyther feare Ye haue herde howe I sayd vnto you I go and come agayne vnto you Yf ye loued me ye wolde verely reioyse bycause I sayd I go vnto the father For the father is greater then I. And now haue I shewed it you before it come that whan it is come to passe ye myght beleue Hereafter wyll I not talke many wordes vnto you For the prince of thys worlde commeth and hath nought in me But that the worlde maye know that I loue the father And as the father gaue me coÌ„mauÌ„dement euen so do I. BEfore we touch the gospell my brethreÌ„ we shal speake somwhat of this dayes feast The original begynning of PeÌ„tecost This feast whych they call Pentecost began in thys wyse Whan God shulde leade the Israelites out of Egypte the nyght before he ordeyned Passeouer which we call Ester to be solemnised and coÌ„maunded that euery yeare about that tyme that daye shulde be kepte holydaye for a memory of theyr departure out of Egypte And from that daye afterwarde for the space of fyfty dayes they walked in the wyldernes tyll at last they came to the mouÌ„t Sinay where by Moses the lawe was gyuen them of God For thys cause they kept that solempne holydaye whyche we call in Greke Pentecost that is to saye the fyftye daye and in Englysh Wytsonday Now therfore fyfty dayes from Ester beynge accomplyshed and the memory of the lawe whych god had promulgate to the people in the mounte Sinay fulfylled the holy goost came and gaue an other lawe Nowe therfore thys day is celebrate of vs not because of the olde facte but because of the newe I meane of the seÌ„ndyng of the holy ghost So we declare a certayne difference betwene oure Pentecoste and the Iues Pentecost Fyrste the Iues kept this daye bycause the lawe wrytten was then gyuen vnto them But we oughte to celebrate oure Pencecoste bycause the lawe of God was then spiritually delyuered vnto vs. For the better vnderstandynge hereof ij co iij and iiij Saynte Paule is to be broughte forth whiche also putteth the same difference wher he speaketh of two maner prechynges And as there be two maner preachynges so be there two sortes of people First was the lawe wryten which God commaunded and comprised in lettres and therfore it is called the lawe of the lettre bycause it remayneth in lettres and entreth not in the brest neyther do any workes folowe it saue hypocritical and constreyned workes and therfore the people also remayne styll but lyterall and fleshly And bycause it was comprysed onlye in lettres and was all togyther in deade wrytynge it kylled and made a dead people for the hart was dead bycause it dyd not of the owne accorde the commaundement of god For yf euery man shuld be lefte to his owne wyll to do what hym lusteth wythout all feare of punyshement there shulde be founde none but wolde rather be fre and louse from the law then bounde therto For thus he naturally thinketh Lo God wyll surely punyshe me yea and dryue me into hel onles I kepe his commaundementes ThaÌ„ nature feleth it selfe vnwyllynge and to do them with no maner loue or delectation wherfore man is forth wyth made enemye to god by reason of the penaltye when he fealeth hymselfe a synner and that he walketh not ryghtly before God so that he wold rather that there were no God Thys bytternes is infixed in the harte agaynst God thoughe nature goeth about neuer so much to garnysh her selfe wyth fayre workes It appeareth therfore how that the lawe coÌ„prysed in scripture and letters doth iustifye noman nor yet can entre into the harte The law spritual The other lawe is spirituall whyche is wrytten not with penne or ynke nor is declared wyth the mouth after the fashioÌ„ as Moses wrought the mater in tables of stone but lyke as we se in thys story The holy goost commeth downe from heauen and fylleth them all together makynge them to haue clouen fyry tonges and to preache frankely and frely farre otherwyse then it was done before so that al the people was astonnyed thereat and wondered The holy gooste I saye commeth and replenisheth the harte he chaungeth the man whych loueth God and doth gladly all that euer is acceptable vnto hym Wherfore al thynges be there lyuely quycke is the vnderstandynge the eye the mynde and the harte whyche brenneth and is rapte wyth the desyre of all goodnes And thys is the true difference betwene the lawe comprysed in letters and the spirituall lawe here is it sene whych be the workes of God Wherfore here is al the crafte set to discerne and preach ryghtly of the holy goost Heretofore men haue preached of hym that he bryngeth to passe and prompteth all thynges what so euer eyther the counsayles decerne or the B. of Rome in hys canonical law coÌ„mauÌ„deth where as neuertheles al those thynges be only externe and outwarde whych he ordeneth or gouerneth Wherfore thys order of thynges is clene ouertwharte and preposterous in that they make of the workes of the holy goost a lettered and a dead lawe where it ought to be spiritual and lyuely so there is made of it a Mosaicall and humane tradition The cause is that they know not what the holy goost is wheruÌ„to he was gyueÌ„ or what hys feate office is Let vs learne then and consyder wel what he is to thintent hys offyce maye be discerned The office of the holy goost In the epistle of thys daye it is shewed howe the holy goost is sent downe from aboue and fylleth the disciples whych before sat in heuynes feare he cleueth theyr tonges he kyndleth he enflameth them that they myght take strength of harte and frely preache the Gospell without feare of any man Here thou seest it is not the offyce of the

holy ghoost to make bokes to enacte lawes but that he is suche a God that only wryteth the thynge in the harte that kyndleth it that createth a new mynde makynge man to reioyse before god and to be rauished with a new loue toward hym consequently with glad mynde to do hys dutye and seruice to all men franckly After thys sort the partes of the holy ghost be ryghtly preached he that paynteth them otherwise beleue him not For where he commeth thus thou seest he taketh awaye the letter and maketh men fre from synne and from the compulsion of the lawe so that he raynynge in theyr brest maketh theÌ„ in whome he is resident to do wythout compulsion all that the lawe coÌ„maundeth But thou wylt aske wherby he bryngeth to passe what thynge he vseth thus to chauÌ„ge and renue the hart Surely by that he sheweth and preacheth of Iesus Christ as Christ hymselfe in the .xv. chap. of Ihon sayeth whan the comforter coÌ„meth whome I shall sende you from my father I meane the spirite of trouth whych procedeth from the father he shal beare wytnes of me Nowe oftentymes ye haue herde that the gospel or Euangel is the thynge whych god suffreth to be preached in the worlde and to be tolde to euery man that is to wyt that none can be iustifyed by the dedes of the lawe but rather that a worse thinge come therby and therfore he sente downe hys moost deare sonne to dye and to shede hys bloud for vs bycause we of our owne powers coulde not rubbe out the spotte of synne nor be delyuered from it But to the preachynge hereof another thynge yet is requyred euen the holy goost whome God must sende He printeth in the harte thys sermon and preachyng to make it fixed and roted in it for it is moost sure and certayne that Christe hath done all thys geare he hath taken awaye oure synne and ouercoÌ„men all that by hym we myght raigne ouer al and euen here in one heape is all the treasure hurded Thys treasure we can not get onles the holy goost be gyuen vs whych maye put in oure hartes and myndes to beleue and saye â˜œ And I also am of the nombre of them to whoÌ„ so greate treasure doth belonge When we haue ones felte thys that God hath thus holpen vs and bestowed vpon vs so great treasure then the mater goeth well forwarde neyther can it otherwise be but mans mynde must be rauyshed wyth a pleasure towardes God and lyfte vp hymselfe saye Oh good father if thys thy wyll be that thou haste shewed so great loue and suche excedynge kyndnes towardes me I must nedes agayne loue the wyth my hole hart and reioise and gladly do what so euer thy pleasure is Then the harte is nomore waywarde nor croked in the meditacion of God it thynketh not to be dryuen downe to hell of hym as before the coÌ„mynge of the holy goost it thought when it felte no goodnes no loue no fydelitie but styll a pace the wrathe and indignacion of God Now therfore whyle the holy goost prynteth into the christen maÌ„s harte howe he hath God hys mercyfull and graciouse Lorde it is a pleasure for hym for Gods sake boldly to execute and suffre any maner of thynge After thys wyse thou shalt learne to knowe the holy goost and hys office whych is to distribute the great treasure Christ and al that in hym is whych is gyuen and declared vnto vs by the Gospell to thintent thou mayest put hym into thy harte to make hym thyne owne good Hytherto I haue declared vnto you the hystorie of the holy goost Now what we shall do in it we shall knowe further in the gospell Thus sayeth Christ Yf a man loue me he woll kepe my saynge and my father shall loue hym Lo good people here ye maye se as I haue often tymes preached vnto you that the frute of fayth is charitie Charite is the frute of fayth whych thynge can not be denyed For charitie or loue perfourmeth and doeth euen of the owne accorde all that euer scripture coÌ„mauÌ„deth And thys doth saynt Paule declare Gal. v. He that loueth his neyghboure hath fulfylled the lawe Wherfore they that haue not fayth and charitie do not fulfyll the lawe albeit they seme in outwarde appearaunce to perfourme all the workes of the lawe The worde whych Christ preacheth he sayeth is not hys worde but hys fathers worde declarynge herby that nothyng ought to be added nor taken awaye from it And these thynges sayeth Christe concernynge aswell your loue towardes me as the kepynge of my word haue I spoken vnto you beynge yet present dwellynge amonges you But that same comforter of whome I haue made so muche mencion vnto you I meane the holy goost whose feate and offyce shal be to sanctifye lyghten you vnto all trouth which holy goost my father shall sende in my name that is to saye for my cause he shall teach you altogether shall put you in remembraunce of all that euer ye haue herde of me A question Thou wolt saye vnto me Why knewe not the disciples all before whyche were so longe tyme wyth Christ I answere that the disciples ought nedes to haue bene taught by the holy goost for wythout hym they were yet imperfecte and carnall for they vnderstode neyther Christes glorificacion by the crosse nor yet hys raygne or kyngdome Wherfore they neded the holy goostes teachynge that is to saye â˜œ hys sanctifyenge and makynge the thynges lyuely in them whych they had lerned of Christ For the disciples were as yet but litera they perceyued not the thynges that were of the spirite of God and therfore they neded the holy goost to quycken them accordynge to the sayenge of saynt Paule The letter sleeth but the spirite quickeneth Ye may not then vnderstande by thys worde teach that the holy goost shal set abroch a new doctrine that Christ had not taught before docebit but ye must vnderstande by it that the holy goost shall interprete the doctrine already taught by Christ and declare it to the spirituall vnderstandynge And therfore Christ expouneth hymselfe and sayeth he shall put you in remeÌ„brauÌ„ce of al the thynges that I haue shewed you So that ye can not gather herby that the holy goost shall adde any thynge to Christes doctrine as the wycked papistes do wyckedly gather It foloweth Peace I leaue wyth you my peace I gyue vnto you not as the world gyueth gyue I vnto you c. My frendes what is Christes peace The peace of Christ Surely to be short it is nothynge els but the quyet and tranquilitie of conscience Thys peace the worlde can not gyue mans traditions can not gyue maÌ„s owne voluntary workes can not gyue no moÌ„kery no pylgrimage no popysh pardons no pardon beades no relyques brefly no fleshly thynge can gyue thys peace of conscience It is only Christe that can gyue vs thys peace

Finally forasmuch as Christ sayeth that the angels in heauen do ioye vpon such as repent we be here taught that repentaunce is a worke very acceptable and pleasynge to God Wherfore my frendes let vs not be lykened to these religiouse proude and presumptuouse Pharisees scribes whych murmured and grudged at the teÌ„der harte and kyndnes of our Sauiour Christ which iustifyed themselues despysynge all other in comparison of them bycause of theyr owne tradicions and obseruaunces therfore thoughte they had no nede of Christ But let vs humbly and thankfully at the preachynge of Christes holy worde whyche it hathe pleased hym now in these last dayes to disclose and open agayne vnto vs to repente vs of oure wandrynge out of the ryght waye And thaÌ„ doubtles the angels in heauen shall haue more ioye ouer vs thaÌ„ ouer all those which were counted moost holy perfyte persons in the syght of the worlde Whych angels also at oure departure out of thys vale of mysery shal cary vp our soules into heuen where we shall haue the moost ful fruition of all ioye wyth Christe our Lorde To whome wyth the father and holy goost be all glorye Amen The Epistle on the .iiij. sondaye after trinitie The .viij. chapter to the Romaynes Th argument â˜ž In thys epistle we be comforted to beare aduersitie well in worth seynge it is the waye to euerlastynge glorye BRethren I suppose that the afflictions of thys lyfe are not worthy of the glory whych shal be shewed vpon vs. For the feruent desyre of the creature abydeth lokynge whan the sonnes of god shall appeare bycause the creature is subdued to vanitie agaynst the wyll therof but for hys wyll whych hath subdued the same in hope For the same creature shal be deliuered from the bondage of corrupcion into the glorious libertie of the sonnes of God For we know that euery creature groneth wyth vs also and trauayleth in payne euen vnto thys tyme. Not only it but we also which haue the fyrst frutes of the spirite mourne in our selues also and wayte for the adoption of the chyldreÌ„ of god euen the delyueraunce of our bodye THe holy Apostle saynt Paule welbeloued brethren and systers consyderyng the state of true christen men whych lyue godly in thys worlde to be full of aduersities and troubles whych be offred vnto them both by the worlde Psalm xxxiij the fleshe and the deuel and knowynge the weake power of frayle men to be farre vnable to stande stedfastly in them onles they be armed fensed with the armoure of gods worde exhorteth vs therfore in thys epistle by dyuerse reasons to pacience and sufferauÌ„ce and comforteth vs wyth the great ioye and glorye that shal be declared vnto vs in the worlde to come He affirmeth vnto vs that what so euer we can suffer in thys worlde is but shorte and transytory but the ioye that we shall receyue is durable and euerlastynge Howe great so euer the payne be of oure aduersitie that we suffer here I thynke it nothynge sayeth saynt Paule to the glorye that shall appeare vnto vs which is so great and infinite that it can not be comprehended of any mans vnderstandynge i. cor ij Esa lxiiij It farre passeth the eye of man to se thorowe it or the eare to heare the greatnes therof or the harte of man to vnderstande the glorye that God hath prepared for them that loue hym which are content after the exemple of hys welbeloued son Christ to suffer and to beare theyr crosse wyth good harte and wyll Let vs therfore behold not so much the grefe and despyte of persecution and despleasures of thys worlde as the bryghtnes and excellency of the glorye that we shal be in whyche although we se it not wyth our corporall eye yet wyth the eye of our fayth in the myrrour of goddes worde we se it much more clerly and shall more surely enioye it thaÌ„ we se enioye those thynges whyche be vnder oure corporall syght Yf the greatnes of aduersitie feareth vs let vs call to mynde that whan we suffer innocently we suffer wyth Christ and Christ wyth vs. Yf we be of the body by true fayth than maye we be sure that the heade beareth parte wyth vs and helpeth vs in our aduersitie In hys power assistence we shall ouercome Of our selfe we be to weake but in hys power sayeth saynt Paule in whom is my coÌ„forte phil iiij I can do all thynges Let noman thynke it impossible to beare paciently the losse of name of goodes of wyfe and chyldren to beare the great assaultes of the deuels temptacions for to ouercome the stronge vnruly affections of our corrupte nature and thervpon in cowardnes to gyue ouer and suffer our selues to be led vnder theyr captiuitie nay there is nothynge to harde to be performed of a christian man in whome the spirite of God is abydynge Ioh. xvi Take good hart sayeth our Sauiour and captaine Christ I haue ouercome the worlde and al these for you It is not impossible for you to resyst to haue the victory for fayth subdueth all thynges and hath the victory of al thynges that be agaynst you for al thynges be possible to fayth Mat. ix Thys is the comforte that a christian man maye haue to consyder that it is not hys aduersitie alone whyche he suffreth but Christ hys heade and captayne suffereth wyth hym As he sayd to Saul whaÌ„ he persecuted the christian men Act. ix Saul Saul why doest thou persecute me It ought to be no straunge thynge to vs to suffer i. tess iij Heb. xij For saynt Paul sayeth that we be ordeyned for thys vse and purpose In chastisement doth god nurture his chyldren whome he loueth Yf our lyfe be in chastisement and aduersitie and we lyue in pacieÌ„ce we may haue good hope that as we be made lyke to Christe in trouble and affliction so shall we be lyke to hym in glorye The waye to pleasure is by aduersitie to welth by infirmitie to glorye by rebuke and shame to ryches euerlastyng by transitory pouertie After none other sorte walked our sauiour Christ in thys worlde Math. â— It were vnmete the disciple to be aboue the mayster It were not mete the souldioure to be more delicatly handled than hys captayne Ro. viij Who can requyre of God to be spared froÌ„ hys crosse where god spared not hys owne deare and welbeloued sonne Christ He suffred al reproffes and afflictions suffered to the death of the crosse and yet deserued it not Phil. ij why than shuld not we that be synners content our selues to suffer whether God ordeyneth aduersitie to fall vpon vs for our synnes to thintent to purge vs of them or whether he wolde haue vs suffer for the tryall of oure faytht hat so by oure pacience we myght glorifye hys name and edify our neyghbour by our exemple Let vs blisse our selues in the name of the

more polycie than do the children of light Whych thynge is as sorowfull to be sayed as it semeth straunge to be hearde Whan ye heare the chyldren of the worlde you muste vnderstand the world as a father The worlde For the worlde is father of many children not by fyrste creacion and worke but by imitacion loue He is not only a father but also the soÌ„ne of another father If ye knowe ones hys father by by ye shal knowe his children For he that hath the deuyl to hys father muste nedes haue dyuelyshe chyldren The deuell Nowe the deuyll is not only taken for father but also for prince of the worlde that is of worldy folke It is all one thynge or not moch differeÌ„te to saye children of the worlde and chyldren of the deuell Io. viij accordynge to that that Christ sayd to the Iues. Ye are of your father the deuel where vndoubtedly he spake to children of thys worlde Now seynge the deuell is both author ruler of darknes in whych the childreÌ„ of this worlde walke or rather wander they hate deadly both the lyght and also the chyldren of lyght â˜œ And herof it commeth that the chyldren of lyght neuer or verye seldome do lacke persecution in thys worlde whervnto the chyldren of the worlde that is of the deuell bringeth them No maÌ„ there is but seeth that these vse much more policie in procurynge the hurte and damage of the good than those in defendynge themselues Therfore gather you the disposition of the chyldren by the disposition of the fathers You knowe thys is a prouerbe much vsed An euel crow Prouerbe an euell egge Than the chyldreÌ„ of thys worlde that are knowen to haue so euel a father the worlde so euell a grandfather the deuell can not chose but be euel Surely the fyrste heade of theyr auncester was that deceytful serpent the deuel a monster moÌ„strous aboue all monsters A description of the deuell I can not holly expresse hym I wote not what to call hym but a certayne thynge al together made of the hatred of God of mystrust in God of lyenges deceytes periuries discordes manslaughters and to saye at one worde a thynge congeled heaped vp and made of all kynde of myschefe But what go I aboute to discriue particularly the deuels nature whan no reason no power of mans mynde can compryse it This only I can say as in a grosse summe of the whych all we oure hurte is the more haue experience that the deuel is a stynkyng puddel of al vyces a foule fylthye chanell of al myscheues that thys worlde hys issue euen a chylde mete to haue such a pareÌ„t is not much vnlyke his father Than thys deuell beynge such one The genealogy of the deuell as can neuer be vnlyke hymselfe Lo of enuye hys welbeloued lemman begat the worlde and after left it wyth discorde at nours Whych world after it rain to the ful growe had of many concubynes many sonnes He was so plentyfull a father and had gotten so many chyldreÌ„ of lady pryde dame glotony maystres auarice lady lechery and of dame subtyltie that nowe harde and scante ye maye fynde any corner any kynde of lyfe where many of hys chyldren be not In court in couÌ„trey in cytie iÌ„ village iÌ„ college in teÌ„poraltie iÌ„ clergie yea where shal ye not fynd theÌ„ Howe be it they that be secular and laye men are not by and by chyldren of the worlde neyther yet be they forthwyth the chyldren of lyght that are called spirituall and of the clergie No no as ye maye fynde amonge the laytie many chyldren of lyghte so amonge the clergie howe much so euer we chalenge these holy tytles vnto vs and thynke them only due to vs Math. v Vos estis lux mundi peculium Christi c. Ye are the lyght of the worlde the chosen people of Christ a kyngely presthode i. pet ij an holy nation and such other Ye shall I saye amoÌ„ge vs of the clergie yet fynde many chyldreÌ„ of the world bycause in all places the worlde getteth many chyldren Amonge the laye people the world ceasseth not to brynge to passe that as they be called worldly so they are worldly in dede dryueÌ„ headlonge by worldly desyres in so muche that they maye ryghte well seme to haue taken as well the maners as the name of theyr father In the clergye the worlde also hath lerned a ways to make of men spirituall worldlynges yea and there also to forme worldlye chyldren where wyth great pretense of holynes and crafty coloure of religion they vtterly desyre to hyde cloke the name of the worlde as though they were ashamed of theyr father whych do execrate and detest the world beynge neuerthelesse theyr father in wordes outwarde signes but in harte and worke they colle and kysse hym and in all theyr lyues declare themselues to be hys babes in so much that in all worldly poyntes they farre passe and surmounte those that they call seculars laye men men of the world The chyld so diligently foloweth the steppes of hys father neuer destitute of the ayde of hys grandfather The chyldren of lyght haue policie ChyldreÌ„ of lyghtes policie but it is lyke the policie of the serpent and is ioyned wyth douuyshe simplicitie They iugender nothynge but symply faythfully and playnly euen so doynge all that they do And therfore they maye the easylyer be combred in theyr ingendrynge and be the more redy to take wroÌ„ges But the chyldren of thys worlde haue worldly policie foxely crafte lyonnesh crueltie power to do hurte more than eyther aspis or basiliscus ingendrynge and doynge all thynges craftly deceytfully gylefully Whych as Nembrothes and such sturdye and stoute hunters beynge full of simulation dissimulation before the lorde deceyue the chyldren of lyght and combre them easely Hunters go not forth in euery mans syght but do theyr matters closely wyth vse of gyle and deceyte waxe euery daye more craftier than other The chyldren of thys worlde be lyke crafty hunters they be mysnamed chyldren of lyght for asmuch as they so hate lyght so study to do the workes of darknes Yf they were the chyldreÌ„ of lyght they wolde not loue darkenes It is no maruail that they go about to kepe other in darknes seyng they be in darkenes froÌ„ top to toe ouerwhelmed with darknes darker thaÌ„ is the darknes of hel Wherfore it is well done in all orders of men to put a difference betwene chyldren of lyght and chyldren of the world bycause great deceyte aryseth in takynge the one for the other For is it a lytle deceyte when they that the common people take for the lyght go about to take the sonne and the lyght out of the worlde But these be easely knowen both by the diuersitie of myndes and also theyr armours For where as the chyldren of lyght are thus minded that they seke theyr aduersaries helth welth and profite with

skant at any tyme gotten wythout fraude wythout deceyt and crafte neyther is there any other waye of kepynge augmentynge them than of gettynge them It is no doubt an onerouse and a chargeable possession and in the meane season neyther sure nor longe lastynge For truely they folowe not theyr mayster whan he departeth hense But wyth these yet maye he bye the thynge that is euerlastynge and that maye do hym good in the lyfe to come So shall it come to passe that that thynge whych yf it be layde vp maketh a man wycked and subiecte to many cares the same yf it be wel bestowed is become an instrument of the euangelicall ryghtuousnes whyle both he is relyued of hys necessities whych serueth the gospel and a rewarde retourneth wyth much gaynes to the gyuer Wherfore my frendes to conclude yf we wyll not be lyke these chyldren of the worlde whome I haue spoken of let vs hartely loue the lyghte let vs walke in the lyght and let vs so be the chyldreÌ„ of lyght whyle we are in thys worlde that we may shyne in the worlde that is to come bryght as the SoÌ„ne Let vs accordyng to our sauioure Christes aduertisement counsaile here playe the partes of the wyse stewarde Let vs make vs frendes of our money and worldly goodes in bestowynge them not vpon pardons as the byshop of Rome teacheth vs but vpon our poore and nedy neyghbours to thintent that they maye receyue vs agayne whither into theyr owne houses to gyue vs dyner for dyner cote for cote money for money No but into euerlastinge habitacioÌ„s and tabernacles in heauen there to haue fruition of all celestiall ioye wyth the father sonne and holy goost To whome be all honoure all glorye al imperie for euer euer Amen The Epistle on the .x. sondaye after Trinitie The .i. Epistle to the Corin. the .xij. Chap. Th argument â˜ž The diuersitie of the gyftes of the holy goost BRethren ye knowe that ye were gentyles and wente your wayes vnto domme ymages euen as ye were led Wherfore I declare vnto you that no man speakyng by the spirite of God defieth Iesus Also no man can saye that Iesus is the Lord but by the holy ghoste There are diuersities of gyftes yet but one spirite And there are differeÌ„ces of administracions and yet but one Lord. And there are dyuerse maners of operacions and yet but one God whyche worketh all in all The gyfte of the spirite is gyuen to euery maÌ„ to edifie wythall For to one is gyuen thorowe the spirite the vttraunce of wysdome To an other is gyuen the vttrauÌ„ce of knolege by the same spirite To an other is gyuen fayth by the same spirite To an other the gyftes of healyng by the same spirite To an other power to do miracles To an other prophecie To an other iudgemente to discerne spirites To an other diuerse toÌ„ges To an other the interpretacion of tonges But these al worketh euen the selfe same spirite diuidyng to euery man a seuerall gyfte euen as he wyll THe auncient fathers good people which ordeyned thys epistle to be redde thys daye in the church thought it no doubt ryght necessarye that there shuld be some certayne tyme appoynted in the churche to intreate of the gyftes of the holy goost wherwyth he hath adourned and furnyshed one meÌ„ber of the same before another to thyntent that they whych haue the mo gyftes shulde the more laboure and the rather helpe other And therfore Christ sayd to hys disciples He that is the greater man of you be he the seruaunt of thother The occasion of thys epistle The occasion that moued saynt Paule to wryte these thynges of gyftes semeth to be thys The worde of God whan it is purely and syncerely preached can not be abydeÌ„ ne suffred of the deuell who is the moost sworne enemy of the pure worde He commeth therfore by and by and attempteth al the meanes possible eyther vtterly to destroye it or at least waye to blotte it wyth false doctrine as we se the thynge to haue come to passe in our tyme not wythout great confusion The Apostle to remedye these inconueniencies wryteth these thynges concernynge gyftes bycause that of pryde and vayneglorye whych is conceyued by great gyftes of God sundrye sectes and coÌ„tencions be wont to ryse Yea the deuell hath no redyer waye to take awaye gods worde than to make vs puffed vp wyth pryde in our lernynge and knowlege and so to set vs together by the eares whych meane also the deuell vsed in the church of the Corinthians in whych one pursued an other very vnchristianly for theyr gyftes Some there were whyche despysed the gyftes of the holy goost as at this daye there be some whych despice the expositions and interpretacions of all holy doctours fathers of the church leanynge onely to theyr owne wytte exposition some whych despice the lyberall sciencies and good artes some whych saye that the knowlege of the tonges do no good in the church But thys is the strayght waye to take away gods worde For whaÌ„ preachers yea or laye meÌ„ shal stryue amonges themselues of vayne glorie there must the pure worde of God nedes be adulterated corrupted wyth infinite sectes Fyrste therfore saynte Paule in thys epistle putteth the Corinthians in remembraunce of the state of theyr former lyfe that they lyued in before they came to the knowlege of gods worde For there is surely no argument eyther greater or stroÌ„ger to stey men froÌ„ takynge pryde of theyr gyftes than is this to put them in mynde of theyr former state and conuersation that they were in whyle they were oute of grace walked in blyndnes ydolatrie For what other thynge were we before the knowlege of gods worde than wycked panyms and ydolaters From whych inconueniencies and euels whan we are delyuered by grace I praye you what occasion doeth now remayne for vs to be proude In that we be turned of wycked panyms into christians it is not our meryte Furthermore where as of ydolaters we be made the true worshippers of God neyther can we ascribe thys to our owne powers That we haue gyftes now beynge vnder the Gospell by whose benefyte commeth it Surely not by our owne merite By whose than By the bountifulnes and benefyte of the holy goost What gloriacion than remayneth vnto vs Forsoth thys that we may saye we were wycked panyms worshippers of ydols enemyes of God but now through the grace fauour of god we be delyuered from so great euels Afore the worlde it wolde seme a great foly and madnes a maÌ„ to glorie and boast in other mens benefytes But what a greater foly and madnes is it as the Corinthians dyd to glorye in the gyftes of god whych do chauÌ„ce vnto men of mere grace and that but only for a tyme of thys lyfe The cause of arrogancye in gospellers Assuredly my frendes the chiefe arrogancie inflacion or puffynge vp with pryde which some

saye the newe testament differrynge from the olde in asmuch as in the one the old man is hedged in wyth the straytes of feare but in the other the new man walketh at large in the wydenes of charitie For the prohibicion of sinne bycause it is a lawe vndoubtedly increaseth the desyre of sinnynge whych is not quenched but by the coÌ„trary desyre of doynge well where fayth worketh by loue Hythervnto I haue reported the wordes of S. Austine whych doth full well expounde and declare vnto vs the sentence meanynge of the Apostle Paule in thys epistle whose only mynde and purpose is to prouoke vs to loue esteme and folowe the holy and syncere gospell by the whych the holy goost is gyueÌ„ vnto vs and by the whych we be newly borne agayne and lyuynge in spirite or goost and no more after a fleshly sorte God gyue vs the grace that it maye be shedde ouer all the worlde as the foure floddes of paradyse as a see flowynge as floddes rysynge in lyfe eternal that euery body may drinke plentefully of eternall lyfe to thys ende purpose that we may altogether prayse and glorifye God euerlastyngly by our Lorde Iesu Christ To whome be al honour Amen The Gospel on the .xij. sonday after Trinitie The .vij. Chapter of Marke Th argument â˜ž The healynge of the deafe and dombe man IEsus departed agayne from the coastes of Tyre and Sidon and came vnto the see of Galile thorowe the myddes of the coastes of the ten cyties And they brought vnto hym one that was deaffe and hadde an impedimente in hys speche and they prayed hym to put hys hande vpon hym And whaÌ„ he had taken him asyde from the people he put his fyngers into hys eares and dyd spyt and touched his tonge and loked vp to heauen and syghed and sayd vnto hym Ephata that is to saye be opened And strayght waye hys eares were opened and the strynge of hys tonge was loused and spake plaine And he commaunded them that they shulde tell no man But the more he forbad them so muche the more a great deale they published sayeng he hath done all thynges wel he hath made both the deafe to heare and the dombe to speake THe Gospell redde in the church thys day good christen people teacheth vs that after that our sauiour Christ had priuely stolen away out of Iewry and had amonges the Tyrians Sidonians and Cananites secretlye sowen there the sede of his holy worde he reflected hys iourney and came agayne to the lake of Galilee takynge in hys waye the region of Decapoly where before that tyme he had healed a man possessed of a deuell Whan he was come hyther they brought vnto hym a ryght myserable spectacle that is to saye a man both deafe and dombe For he muste nedes be dombe whyche is of nature deafe â˜ž But he is more myserably deafe whych hath no mete eares to heare gods word he is worse doÌ„be whych hath no tonge to confesse hys fylthynes and gods mercy By hearynge of the fayth is the begynnynge of health and saluation and by confession of the mouth is the perfection of helth The Iues albeit they dayly herde Iesus speakyng yet hearynge they herde not for asmuch as accordynge to thexemple of the serpent called the Aspik whyche stoppeth her eares agaynst the voyce of the wyse inchaunter The propertie of the Aspike they wolde not beleue such thynges as they herde And therfore they had a tonge to backbyte and detracte but they had no toÌ„ge to the holsome professioÌ„ of faith But what shal this sely poore maÌ„ do which hath no tonge wherewyth he maye craue hys soule helth of the Lorde whych hath no eares wherby he maye perceyue the voyce of Iesus whych is wonte to rayse euen the deade to lyfe They that had tonges and eares do helpe the sely maÌ„ they brynge him to Iesus They besech hym of hys teÌ„der mercy that he woll vouchsaue to laye hys hande vpon hym Thus it pleaseth the moost mercyfull Lorde that euen other mens fayth shuld helpe synners Other mens fayth otherwhyles helpeth In lykewyse the hethen person whych is about to leaue his hethen lyfe to become christianed in which state he is called of the auÌ„cient fathers of the church catechumenus is brought to Iesus he hath stynted to do euel he hath stinted to speake euel but he hath not yet lerned to do wel he hath not yet lerned to coÌ„fesse the goodnes of the gospel For how caÌ„ he do thys yf Iesus lay not hys haÌ„de vpoÌ„ hym MeÌ„ labour in vayne onles the secrete power and vertue of Christ be put therto It was an easy thynge for the Lorde euen wyth the bare worde of hys mouth to gyue helth to the deafe and dombe man but thys forme of thynges is purposed and set forth vnto vs. For lyke as for the moost parte it is a parable that Christ speaketh so oftentymes it is a parable that he doth He toke the man by the haÌ„de led hym asyde froÌ„ the multitude of people He is saufe whom Iesus taketh vp whoÌ„ he leadeth away froÌ„ the hurley burly of thys worlde He put hys fyngers into hys eares and wyth hys spyttell touched hys tonge Assuredly my frendes â˜œ helth and saluacion is then at hande whan our sauioure Christe Iesus by the vertue of hys spirite The allegorie whych is the fynger of God vouchsaueth to touch the eares of oure mynde and as often as wyth the spyttell of the heauenly wysedome whych is hymselfe commynge out from the mouth of the father aboue he vouchsaueth to touche the tonge of oure mynde to thintent that those thynges myght sauour vnto vs which beloÌ„ge to God and be godly For wythout thys humour is made no taste mans spyttell yf it be infected hath a peruerse iudgement Thys spettell not onely louseth the tonge but also openeth the eyen of him that is borne blynde as often as beynge myxed with earth it be layde vpon the eyes wheras on the contraryesyde â˜ž the spettel of philosophers and of pharisees do rather put out the eyes The same thynge in maner do also the teachers of the gospell They take men and leade them awaye from the multitude whaÌ„ out of the broade way wherin the moost parte of people do walke into theyr owne damnacion they cal them backe and brynge them agayne to the felowship of the lytle flocke They put theyr fyngers into theyr eares whan by callynge them awaye from the vanities of thys worlde they sturre them to receyue the heauenly doctrine They laye spettell vpon theyr toÌ„ges whan they exhorte them to professe the euangelicall fayth they laye theyr handes vpon them whaÌ„ they gyue the holy goost to such as be baptised by whome theyr synnes be wyped awaye and innocencie is conferred But all these thynges the curate or byshop doth outwardlye in vayne yf Christe worke not wythin and sende out hys godly vertue froÌ„ heauen

what is wrytten in the lawe How redest thou And he answered and sayde Loue the Lorde thy God wyth all thy hart and wyth all thy soule and wyth all thy strength and wyth all thy mynde and thy neyghbour as thy selfe And he sayde vnto hym Thou hast answered ryght This do and thou shalt lyue But he wyllynge to iustifye hymselfe sayd vnto Iesus And who is my neyghboure Iesus answered and sayd A certayne man descended from Ierusalem to Hierico and fell amonge theues which robbed hym of hys rayment and wounded hym and departed leauynge hym halfe deade And it chaunced that there came downe a certayne prest that same waye and whan he sawe hym he passed by And lykewyse a Leuite whan he wente nye to the place came and loked on hym and passed by But a certayne Samaritane as he iorneyed came vnto hym and whaÌ„ he sawe hym he had compassion on hym and went to and bounde vp hys woundes poured in oyle and wyne set him on his owne beast and brought hym to a coÌ„mon ynne made prouision for hym And on the morowe whan he departed he toke out two pence and gaue them to the hoost and sayd vnto hym Take cure of hym and what so euer thou spendest more whaÌ„ I come agayne I wyll recoÌ„pence the. Whych now of these thre thynkest thou was neyghbour vnto hym that fel amonge the theues And he said he that shewed mercy on hym Than sayde Iesus vnto hym Go and do thou lykewyse BLessed be the eyen whych se that you haue sene c. Welbeloued audience these be the wordes of our Sauiour Christ spoken to hys disciples in the x. chapter of Luke whych be red in the churche thys daye For the better vnderstandynge wherof ye shal marke that Christe a lytle before the speakynge of these wordes reioysyng in spirite gaue prayses and thankes to hys father of heuen bycause he had hyd the mysterye of the gospell from the proude Pharisees whych were counted the wyse and wyttye persones of the worlde and had disclosed and opened it to symple and vnlerned persons as to fyshermeÌ„ publicanes and so forth such as were hys disciples And speakynge these wordes he turned hymselfe to hys disciples apart and sayde the wordes before rehersed Blessed be the eyen that se whych you do se For I tell you that many prophetes kynges wold haue sene that you se and sawe not and wolde haue herde that you heare herde not I praye you what herde what sawe these disciples that the prophetes and kynges whych were before them herde not nor sawe not Truly they sawe not they herd not Christ as dyd thappostles They busely wayted and loked for hym they knewe such one shulde come to redeme and saue them from euerlastynge daÌ„nation death wherof they were gyltie by the synne of Adam theyr fyrst father But they coulde not se hym personally For the tyme was not yet come that the father of heuen had set and determined to sende hym And amoÌ„ges other holy fathers whych loked for thys redeÌ„ption Luce. ij we reade in holy scripture of one Symeon a ryghtuouse and deuoute man whyche had receyued an answere of the holy goost that he shulde not se death tyll he had sene wyth hys eyen the Christe of the Lorde that is to saye the Messias that shulde saue and redeme the worlde whyche thynge came to passe For whan Christ our sauiour was brought to the temple on the eyght daye to be circumcised accordynge to the custome of the Iues thys Symeon in spyred with the holy goost came into the temple and takynge the chylde in hys armes praysed God and sayd Now thou lycencest me thy seruaunt to depart o Lorde accordyng to thy word in peace For myne eyen haue sene thy sauynge stocke whych thou hast prepared before the face of all people c. We reade also of a certayne wydowe prophetisse named Anne doughter of Phanuell Luce. ij which was also in the temple the same tyme and praysed the Lorde in lyke wyse spake of thys Christ vnto all those that wayted for the redemption of Israell These I saye and suche other whyche were in Christes tyme reioysed to se that they sawe and to heare that they herde But thys coulde not the holy prophetes and kynges whyche were before Christes commynge into thys world se bycause the tyme was not yet come So Christ myght very well call the disciples blessed bycause they saw thynges and also herde doctrine taught them which were not sene nor herde before Now whan Christe had spoken these wordes and was come agayne to the people to teache and instructe them hys doctrine beholde a certayne scribe which was a lawyer sterte vp to take Christ in a trippe and to tempte hym sayenge Mayster what shall I do to inherite euerlastynge lyfe Christ perceyuynge wherabout he went answered and sayd to the lawyer What is wrytten in the lawe Deut. vi How doest thou rede there He sayd In the lawe thus is it wrytten Thou shalt loue the Lord thy God with thy hole harte and thy hole soule and wyth thy hole myght and wyth all thy mynde and thy neyghboure as thy selfe Than sayd Christ vnto hym Thou hast well answered Thys do and thou shalt lyue As who shulde saye Thou art a doctour a teacher and mayster in Israel Do the thynge that thou teachest other to do be a worker of the thynge that thou readest For not the hearers of the lawe be iust before God Rom. ij but the doers of the lawe shal be iustifyed Thynke not for al my new and strauÌ„ge doctrine to your eares Math. v. that I am come to destroye the law and the prophetes as many do thinke of me No no I am not come to destroye but to fulfyll Ye scribes and pharisees coÌ„monly set lytle by gods hestes and commaundementes all your busye studye labour is to auaunce set vp your owne lawes your owne rytes and traditions But I tel you and take it for a warnynge that who so euer breaketh one of these lytle prety coÌ„maundementes of God for so ye couÌ„te them in comparison of yours and teacheth men to do as he doth as coÌ„monly ye scribes and pharisees do Math. v beleue me he shall haue lest to do in heauen But that person whych fyrst doth hymselfe afterwarde teacheth other men these coÌ„maundementes of God of whych thou hast rekened vp the chefest of all and that whych conteyneth all the rest doubtles thys felowe shal be called a great man in heuen Now good people ye shall vnderstande that the scribes pharisees amonges the Iues in dede taught whaÌ„ they sate in Moses chaire the lawe of God and hys commaundementes but they added many gloses interpretacions and additions of theyr owne heades They corrupted gods worde wyth theyr owne traditions as tauerners be wont to brewe and corrupt the pure wyne wyth other vnholsome thynges for theyr owne gaynes and auauntage

chapter of the aforesayd epistle sayeth Cast al your thought in him which hath care of you And for this cause saynt Hierome expounynge thys place sayeth in thys wyse Hierom. We be here commaunded by Christe not to be careful what we shulde eate for in the swet of our face we prepare vnto vs breade Laboure ought therfore to be exercised Chrysostomus suê‘ Mattheum but care taken away Here wyth agreeth Chrysostome sayenge Not with spirituall cares but wyth bodely labours we muste seke our fode whyche fode abundeth to suche as laboure for it by gods gyfte for a rewarde of theyr diligence and on the other syde it is wythdraweÌ„ from such as despyce laboure â˜ž by gods doynge for a punyshment But thys that Christ speaketh here sayeth saynt Hierome is to be vnderstande of the bodely meate and rayment For of the goostly fode rayment we ought alwayes to be carefull Our Lorde for to rebuke vs the more of our lytle fayth byddeth vs beholde the byrdes and the lylies of the feldes vnto whoÌ„ God prouideth And be we no more worth then the byrdes or then the floures of lylies of the feldes He doth then defende vs to take thought for earthly thynges to th ende that our spirite maye the better be lyfte vp vnto the heauenly thynges for a man to take thought and care for the one and the other it is vnpossible Who so euer hath tasted of the true goodnesse of God he doth vntaste and myslyke the flatterynge and vayne goodnes of the earth For none can serue two maysters at ones He can not serue both God and also Mammon Mammon in the Syriake spech sayeth S. Hierom is called ryches Hierom. Let the couetouse person thaÌ„ heare thys that he can not both serue Christe and ryches and yet he sayeth not he that hath ryches but he that serueth ryches For he that is the seruaunt of ryches kepeth ryches as a seruaunt or bondman but he that hath shaken of the yoke of bondage or seruitude Austine he gyueth them as a lorde And saynt Austine sayth He that serueth Mammon that is to say ryches serueth hym which by the meryte of hys peruersitie is called of our lord the prince of thys worlde that is to saye the deuell Wherfore here be reproued all couetous folkes whych do set and fixe so much theyr hartes vnto the worlde and so lytle vnto god Let vs then beleue at the lest Iesu Christ whych doth not lye and care we not for to gather goodes but let vs rather care for the kyngdome of God only and for hys iustice and to obtayne hys grace and for the rest ther shal be gyuen vs asmuche as we shall lacke for to passe soberly thys lyfe wyth pacience Chrysostome Seke ye than fyrst sayeth Christ the kyngdome of god and the iustice therof The kyngdome of God KyngdoÌ„ of God as holy Chrysostome expouneth is the retribucion or rewarde of good workes and the iustice therof is the waye of godlynes wherby sayeth he we go to the kyngdome of God Yf thaÌ„ thou wylt consyder how great the glorye of the saintes shal be it must nedes folow that eyther for feare of paynes thou must go froÌ„ euell or for desyre of glorie thou must hasten the to do good And yf sayeth thys holy doctour thou wylte consyder what is the iustice of God I meane what God hateth and what he loueth the selfe iustice shall shewe vnto the her wayes which foloweth such as loue her For we shal not be called to a rekenynge whether we be ryche or poore but whether we haue done well or euel which thynge sayeth he is in our fre wyll Wherfore good people se ye do not care for your bodely sustenauÌ„ce for our Lorde doth promyse you that it shal be gyueÌ„ vnto you you nede not to doubt of it yf ye cast from you thys fleshly worldly thought full of mystrust of the prouision of God Do ye rather the contrary haue no trust in your selues but al in God and you shal be truly faythfull and the chyldren of almyghty God and you shall lacke nothynge in thys presente tyme nor in the other to come by oure Lorde Iesu Christe vnto whome be glorie and thankes worlde wythout ende Amen The Epistle on the .xvi. sonday after Trinitie The .iij. chapter to the Ephesians Th argument â˜ž Of the power heygth bredth and depth of Christ that is to say that he is euery where and potent in all thynges SAynt Paule wrote vnto the Ephesians sayeng I desyre that ye faynt not because of my tribulacions that I suffre for your sakes whyche is youre prayse For thys cause I bowe my knees to the father of our Lorde Iesus Christ whych is father ouer all that is called father in heauen and in earth that he wolde graunt you accordinge to the ryches of hys glory that ye may be streÌ„gthed with might by hys spirite in the ynner man that Christe maye dwell in your hartes by fayth that ye beyng roted and grouÌ„ded in loue myght be able to coÌ„preheÌ„de wyth all sayntes what is that bredth and length depth and heyght and to knowe the excellent loue of the knowlege of Christ that ye myght be fulfylled wyth all fulnes which commeth of God Vnto hym that is able to do excedynge aboundauntly aboue all that we aske or thynke accordynge to the power that worketh in vs be prayse in the congregacion by Iesus Christ thorowout all generacions from tyme to tyme. Amen THe charge my frendes of a byshop or of a curate is to teache continually and to praye for the people whych is commytted vnto hym to thintent that it wolde please God to redresse coÌ„forte and assure them agaynst the temptacions of this world as saynt Paule doth teach vs by all hys epistles in the epistle of thys daye he sayeth I praye you my brethreÌ„ that you do not discomforte your selues for my tribulacions whych I suffre for you That is to say yf you se that I do suffre much harme iniuries and persecutions forbycause that I do preach vnto you the gospell do not discourage your selues but perseuer in the fayth of the same Yf the mayster hath ben euell entreated by good ryght the seruauÌ„t must be in lyke maner Our Lorde Iesu Christe sayeth in the .x. chapter of S. Mathew It suffiseth vnto the disciple for to be lyke vnto hys Mayster For thys cause to th ende that you shuld not discourage your selues I pray and requyre humbly the father of our Lorde Iesu Christ the great father of housholde of the heauen and of the earth whych is the sprynge fountayne of all goodnes For I knowe well that wythout hym you nor I can do nothynge I praye hym that by the rychesses of hys glorie and grace it woll please hym to gyue vnto you by hys spirite streÌ„gth not bodely but spiritually and inwardly for to endure and to suffer And that it wol

wyth an issue of blod twelue yeres cam behind him and touched the hem of hys vesture For she sayd wythin her selfe if I maye touche but euen his vesture only I shal be safe But Iesus turned hym aboute and when he sawe her he sayde Doughter be of good comforte thy faythe hath made the safe And the woman was made hole euen that same tyme. THys Gospell good christen audience doth put before our eyes how moche that our fayth and hope in god our sauiour doth please hym and is to hym gratefull and acceptable and whych thing our lorde doth shewe vs here by the faythe of a prince of the Sinagoge which as sayeth saynte Marke was named Iayrus And albeit that hys fayth and confidence in god was vnperfite yet neuerthelesse oure lorde did applye and graunte to his prayer yea and wente also with him for to rayse his doughter which was nere deade and in dede she dyed In whyche thing the holy doctour Remigius sayth that the humilite and mildnes of our lorde is moche to be wondered at and also to be folowed of vs by exemple Remigius For forthwith as sone as he was desired he beganne to folowe him that desired him Wherin he instructeth sayth thys doctour both subiectes and also prelates To subiectes he hath left an exemple of obedience To prelates he did demoÌ„strate and shewe howe they ought to be instaunte and paynfull in the office of teachynge that as often as they here tell of any parson to be deade in soule they shulde study forthwyth to be at hand and presente with hym to reuiele and rayse him vp agayn euen as our sauiour Christ of hys most tendre pitie and mercy was ready forthwith at the humble sute of this ruler to go with him to rayse vp his doughter And if that he had had as perfecte fayth as he which saied lord I am not worthy that thou shuldest entre in to my howse but only saye the worde and my chylde shal be hole he myght haue healed her wyth a worde and saye be it done to the according vnto thy faith and it shuld haue bene so but he did to him accordinge vnto hys fayth and so he doth to vs. He had thus moche fayth that if he touched her she shulde lyue and so was it therfore done to hym according vnto his fayth He shewed it vs also by the woman whych had the blody flyxe by the space of .xij. yeres the whyche had thys fayth in him that if she touched alonly hys garmeÌ„t she shuld be healed She did touche it and she had accordinge vnto her fayth not that she had her fayth in the garmente or that the garmente shulde heale her but her fayth and her hope was in Iesu Christ For assuredly the vertue of her healinge did not come from the garment but from our lord Iesu Christ as he saied I haue knowne that power is issued oute from me For certes she touched oure lorde inuisibly by fayth and the garment visibly by signe of fayth And therfore oure Lorde sayde vnto her Daughter haue full hope and be of good chere thy fayth hath made that to be saued for he did vnto her accordiÌ„g vnto her fayth Then the gospel dothe shew vs here that if we haue right perfyte fayth ther shal be done vnto vs accordinge to our fayth â˜ž O that mortall men and women wold haue this perfecte fayth working by charytie confideÌ„ce and thys trust in our lorde Iesus Chryst Our lord did neuer denye any whych hath had stedfast fayth hope in hym If we be in neuer so great sickenes of synne yea if we be deade by synne yet yf we praye vnto hym and desyre him of pardon hauiÌ„g full hope and faythe in him that in asking it of hym we shal be healyd and iustified that is for to saie that our sinnes shal be pardomd and that we shal be reuiued froÌ„ the death of synne assuredlye it shal be so done vnto vs and we shal heare thys swete answere Thy fayth hath saued the. And the gospel is ful of the same that he wyl do to vs according to oure fayth Wherfore let vs haue stedfast fayth in all the promysses of the wordes of God and then shal be accomplished in all hys promysses Faythe without charitie is nothinge worth But thys fayth is a liuely fayth which worketh by charitie The soÌ„ne which shyneth gyueth no heate dothe not gyue lyfe to any thyng no more doth faiyh without charitie If thou haue thys fayth that Iesu Christ is dead for the and for to put awaye thy synnes it is soo and thy synnes be put awaye and hys death is thine and the merite of hys death thyne If thou beleue also not faynedly but truly that he is risen agayne for thy iustificatioÌ„ it is soo and his resurrection is thyne thy iustification and thou art truly iustified if thou so perseuer coÌ„tinue in godly lyuing as becommeth a christen man And thus of all the other wordes of God and of the holy scripture the whych is clene hydde froÌ„ vs and made darke and vnprofitable without thys working faith and agayne all open and shyninge by thys fayth It is it that is alwayes sene of God and is neuer denyed in all signes and meruels in al holy reuiuinges of God For to be healed of all syckenesses and death we nede principally thys lyuely and workyng fayth whych is the most beloued grace of God The womaÌ„ hadde none other thynge to be healed of her bloudy flixe The prince of the synagoge hadde none other thynge for to haue hys doughter reysed from death to lyffe For to be inheritour vnto the kyngdome of heauen is required this fayth that I now speake of as first chife fouÌ„datioÌ„ of all together What wolde you that I shulde saye vnto you There is nothyng impossible vnto fayth Wherfore then lette vs praye vnto oure Lorde Iesu Christe whyche is auctour of fayth that he maye giue vs this fayeth to thintent that we maye praye laude and glorifie him so as he wold be prayed that he wol not denye or hyde any thing vnto them whych so do praye hym in fayeth but that he woll enflambe them from daye to daye for to luoe feare honoure and serue hym more and more and to praye hym the more feruentlye vnto the glorie of the celestiall father whyche giueth vs all in hym and by hym in thys world and in the other by glorie eternally Amen The epistle on the .xxv. sonday after Trinitie sonday which is the nexte sondaie before Aduent sonday Ieremias .xxxiij. Th argument â˜ž The prophecye of Hieremye concerninge the raygne of Christe BRetherne beholde the tyme commeth sayeth the lorde that I wyll rayse vp the ryghteous braunche of Dauid whych shall beare rule and discusse maters with wisdome and shal set vp equitie and righteousnes agayne in the erthe In hys tyme shall Iuda be saued and Israel shal dwell wythoute feare And

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