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.
MOst deare beloued brethren, euery good gifte and euery perfyte gyfte is from aboue and cometh downe from the father of lyghtes, wyth whō is no variablenes,
MOst deer Beloved brothers, every good gift and every perfect gift is from above and comes down from the father of lights, with whom is no variableness,
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Wherfore laye aparte all fylthynes and superfluitie of maliciousnes, and receaue wythe mekenes the worde that is grasted in you, whych is hable to saue your soules.
Wherefore say apart all filthiness and superfluity of maliciousness, and receive wythe meekness the word that is grasted in you, which is able to save your Souls.
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THe holy Apostle of God saynte Iames good christen people in the epistle of this day doth discerne the true hearers of gods worde from the false hearers.
THe holy Apostle of God faint James good christian people in the epistle of this day does discern the true hearers of God's word from the false hearers.
And ye shal vnderstande that the true hearers of gods worde be they whiche take it with fayth, whiche vnderstande it in theyr harte & whiche do garnishe it outwardely with suche workes as be prescribed and appoynted them to do,
And you shall understand that the true hearers of God's word be they which take it with faith, which understand it in their heart & which do garnish it outwardly with such works as be prescribed and appointed them to do,
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and (as the parable of Christe declareth) whiche do heare the word of god and vnderstande it, whiche also bryng forthe frute some an hundred folde, some sixty folde, some thyrty folde.
and (as the parable of Christ Declareth) which do hear the word of god and understand it, which also bring forth fruit Some an hundred fold, Some sixty fold, Some thyrty fold.
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neyther do they furnyshe and declare it to the worlde with good workes and as the parable of ye sower sayeth, they suffre the deuyll to take the worde out of theyr harte.
neither do they furnish and declare it to the world with good works and as the parable of the sour Saith, they suffer the Devil to take the word out of their heart.
They be also suche as when they haue perceyued & taken the true word of god, they choke it with the care of this world and with the disceitfulnes of ryches & so make the worde vnfruteful,
They be also such as when they have perceived & taken the true word of god, they choke it with the care of this world and with the disceitfulnes of riches & so make the word unfruitful,
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and neuertheles be occupyed and intangled in other maters ye do nothyng els but deceiue your STARTPAGExxvij selues whych thyng he declareth with a wonderful goodly and apte similitude.
and nevertheless be ocupied and entangled in other maters you do nothing Else but deceive your STARTPAGExxvij selves which thing he Declareth with a wondered goodly and apt similitude.
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So in tyme of necessitie and tribulation, yf the true glasse of gods wyll that is to wyt the worde of God be taken awaye and not cōsydered, anone the promyses and gospell that is to saye the glad tydynges concernynge our redemption is out of mynde, the beautie of gods goodnes is forgotten,
So in time of necessity and tribulation, if the true glass of God's will that is to wit the word of God be taken away and not considered, anon the promises and gospel that is to say the glad tidings Concerning our redemption is out of mind, the beauty of God's Goodness is forgotten,
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He that rightly heareth and vnder standeth the worde and doeth expresse the same with worthy workes in such wyse as he sheweth hymselfe to haue a firme & sure vnderstandynge of the same whereby he may vaynquish and chase away death, Satan, and synne:
He that rightly hears and under Stands the word and doth express the same with worthy works in such wise as he shows himself to have a firm & sure understanding of the same whereby he may vaynquish and chase away death, Satan, and sin:
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as those disguysed and false religiouse persones lately in thys realme dyd, but it is to be conuersaunt amonges men wythout spotte or reproufe, it is to vysite orphanes and fatherlesse chyldren, to go and succour the poore wydowes, to go aboute and to wynne ye people to Christ, to fysh mens soules and to brynge them into the kyngdome of STARTPAGExxviij Christ out of the tyranny and raygne of Antichriste.
as those disguised and false religious Persons lately in this realm did, but it is to be conversant among men without spot or reproufe, it is to visit orphans and fatherless children, to go and succour the poor Widows, to go about and to win you people to christ, to Fish men's Souls and to bring them into the Kingdom of STARTPAGExxviij christ out of the tyranny and Reign of Antichrist.
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but of what worde? of the bishop of Romes worde, of Antichristes word which is contrary to Christes vnspotted & syncere worde? no but of gods worde, to thintent we maye loke into the perfyte lawe whych breaketh out of fre spirite & fayth into workes of charitie.
but of what word? of the bishop of Romes word, of Antichristes word which is contrary to Christ's unspotted & sincere word? no but of God's word, to intent we may look into the perfect law which breaks out of from Spirit & faith into works of charity.
Let vs imbrace ye true religiō that is here prescribed and set forth vnto vs Let vs vysite the orphanes, the desolate wydowes & our poore neyghbours that be destitute of comforte and relyfe.
Let us embrace you true Religion that is Here prescribed and Set forth unto us Let us visit the orphans, the desolate Widows & our poor neighbours that be destitute of Comfort and relyfe.
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and so happy that nomā shalbe able to take our ioye and blysse from vs. For we shall not onely lyue here in thys worlde in peace of conscience and in the kyngdome of Christ,
and so happy that Roman shall able to take our joy and bliss from us For we shall not only live Here in this world in peace of conscience and in the Kingdom of christ,
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but we shall also in an other worlde inherite the vnspeakable ioye and felicitie of heauen, where lyueth & raygneth the father the sōne and holy goost perpetually Amen.
but we shall also in an other world inherit the unspeakable joy and felicity of heaven, where liveth & Reigneth the father the son and holy ghost perpetually Amen.
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The Gospel on the.v. Sondaye after Ester daye which is the next sonday before the crosse dayes, the.xvi. Chapter of Ihon. Thargument ☞ Prayers are hard through Christ.
The Gospel on the v Sunday After Ester day which is the next Sunday before the cross days, the xvi Chapter of John The argument ☞ Prayers Are hard through christ.
IN the first parte of the Gospel of this daie (good people) is a commaūdemēt and promise set forth vnto vs wherby we be allured and sturred to praye.
IN the First part of the Gospel of this day (good people) is a Commandment and promise Set forth unto us whereby we be allured and stirred to pray.
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and in tyme of necessitie and aduersitie, then instantly to pray and to open his affliction and grefe with ardent peticion and humble sute to God, who onely wyll and can helpe him in his distres & gyue him comforte, vndoutedly it is ryght necessary that we throughly perceiue & knowe the institucion and intent of this present gospel, to the intent we might be the more inclined and disposed vnto prayer.
and in time of necessity and adversity, then instantly to pray and to open his affliction and grief with Ardent petition and humble suit to God, who only will and can help him in his distres & gyve him Comfort, undoubtedly it is right necessary that we thoroughly perceive & know the Institution and intent of this present gospel, to the intent we might be the more inclined and disposed unto prayer.
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For who wolde reiecte and despice prayer as a thyng lytle necessary, seyng it is so muche auaunced and cōmaunded by Christe vnto vs? Yea this cōmaundement dothe as straytly bynde vs,
For who would reject and despice prayer as a thing little necessary, sing it is so much advanced and commanded by Christ unto us? Yea this Commandment doth as straitly bind us,
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For why elles wolde Christ haue bounde this his worde and promise with an othe, sayeng, verely verely, What so euer ye aske the father in my name he shall gyue it you.
For why Else would christ have bound this his word and promise with an other, saying, verily verily, What so ever you ask the father in my name he shall gyve it you.
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Do ye not heare how our prayers shal not be vayne nor frustrate? Who then wold nowe be slouthfull to pray seyng Christe by his speciall cōmaundement hath wylled vs to the same? Forthermore, ye shal here vnderstande that bycause we shuld not thynke that the labour of our prayers shuld be in vayne:
Do you not hear how our Prayers shall not be vain nor frustrate? Who then would now be slothful to pray sing Christ by his special Commandment hath willed us to the same? Furthermore, you shall Here understand that Because we should not think that the labour of our Prayers should be in vain:
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Now we pray in the name of Christ when we approche to god in the faythe of Christ and do comforte our selues with the trust and affiaunce in him, that is to wete, that he only is our mediatour or aduocate, by whom all be forgyuen vs,
Now we pray in the name of christ when we approach to god in the faith of christ and do Comfort our selves with the trust and affiance in him, that is to weet, that he only is our Mediator or advocate, by whom all be forgiven us,
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For I pray you what saynte, what holy man is there either in heauen or earthe whiche sueth maketh intercession and is mediatour to the father of heauen for vs in suche wyse as Christe is? Assuredly it is Christe only by whose merite and intercession not only we obteine pardon of our synnes & ryghteousnes but also he taketh vs in the place of his brethren cōmunicating vnto vs the roume or office of presthoode as testifyeth also S. Peter in his fyrst epistle so that we also by authoritie and vertue herof may lykewyse haue accesse to the father & seke of him in our afflictions grace helpe and comforte.
For I pray you what faint, what holy man is there either in heaven or earth which sues makes Intercession and is Mediator to the father of heaven for us in such wise as Christ is? Assuredly it is Christ only by whose merit and Intercession not only we obtain pardon of our Sins & righteousness but also he Takes us in the place of his brothers communicating unto us the room or office of presthoode as Testifieth also S. Peter in his fyrst epistle so that we also by Authority and virtue hereof may likewise have access to the father & seek of him in our afflictions grace help and Comfort.
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Wherfore good christen brethren syth we haue suche an aduocate and mediatour for vs yea sithe we also our selues be admitted by Christe to the function & offyce STARTPAGExxx of prestes:
Wherefore good christian brothers sith we have such an advocate and Mediator for us yea sith we also our selves be admitted by Christ to the function & office STARTPAGExxx of Priests:
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I pray you why shulde we so muche depēde vpō confidēce of others to be meanes & suters for vs? This thyng also doth the auncient and holy father S. Chrysostom ful wel declare in his homely De profectu euangelij Where he writeth in this wyse.
I pray you why should we so much depend upon confidence of Others to be means & Suitors for us? This thing also does the ancient and holy father S. Chrysostom full well declare in his homely De profectu Evangelist Where he Writeth in this wise.
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Furthermore we muste take hede good people that we be suters vnto god in our prayers for nothinge that is repugnaunt to the glory of god to our owne saluation and to gods will.
Furthermore we must take heed good people that we be Suitors unto god in our Prayers for nothing that is repugnant to the glory of god to our own salvation and to God's will.
For in thys behalfe that god almyghty wyll neither admytte nor heare oure prayers it is manifestlye shewed by that he teacheth vs in our pater noster to saye.
For in this behalf that god almighty will neither admit nor hear our Prayers it is manifestly showed by that he Teaches us in our pater Noster to say.
Wherfore we shall then be hard when in our necessities we desire and require gods helpe hauing respect euer and casting our eyes to his wyl to hys cōmaundement and promise and not alledging our owne worthynes (whyche is nothyng at all) but only the merite of Christe,
Wherefore we shall then be hard when in our necessities we desire and require God's help having respect ever and casting our eyes to his will to his Commandment and promise and not alleging our own worthiness (which is nothing At all) but only the merit of Christ,
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Forasmoch as all the promises in Christ be est and amen that is to saye moost certeine and sure, as Paule in his second epistle to the Corinthians wryteth.
Forasmuch as all the promises in christ be est and Amen that is to say most certain and sure, as Paul in his second epistle to the Corinthians writes.
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but that Christe hathe not only perdoned me my synnes in suche wise that they canne no more be called into iudgement and condemne me, but also that he hath recōciled the father in heauen vnto me and made him my speciall good lorde and father in such sorte as he now knowledgeth and reputeth me for his sonne and that he wol preserue and conserue me vnto euerlasting liefe,
but that Christ hath not only pardoned me my Sins in such wise that they can no more be called into judgement and condemn me, but also that he hath reconciled the father in heaven unto me and made him my special good lord and father in such sort as he now knowledgeth and reputeth me for his son and that he will preserve and conserve me unto everlasting lief,
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and from hens afterward STARTPAGExxxi spryngeth oute peace of conscience vnto me and the spirituall ioye wherof in thys gospell oure sauioure Christe speaketh,
and from hens afterwards STARTPAGExxxi springeth out peace of conscience unto me and the spiritual joy whereof in this gospel our Saviour Christ speaks,
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Syth therfore (good christen people) Christ hath gyuen vs in commaundement that for such ioye of harte we shulde praye to thentente it myght be made consūmate & fully perfecte, we must here obey him that we may truly saye with ye blessed virgine Marye.
Sith Therefore (good christian people) christ hath given us in Commandment that for such joy of heart we should pray to tenteth it might be made consummate & Fully perfect, we must Here obey him that we may truly say with you blessed Virgae Mary.
but that he shulde speake of hys father vnto them openly and frely, that is, that it was necessary that he shulde sende them the holy ghoste who myght make them able to attayne hys wordes.
but that he should speak of his father unto them openly and freely, that is, that it was necessary that he should send them the holy ghost who might make them able to attain his words.
And suerly good people this kinde of ignoraunce and blyndnes was not only in the apostles before they were confirmed with the holy ghost, but it is also naturally planted in all men in so moch that ther is not one whych canne either vnderstand or worke any thinge that good is,
And surely good people this kind of ignorance and blindness was not only in the Apostles before they were confirmed with the holy ghost, but it is also naturally planted in all men in so much that there is not one which can either understand or work any thing that good is,
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lo nowe thou speakeste frely & openly, neyther speakest thou any parable, now I know that thou knowest al thinges. &c. But no doubt thys was a very folyshe rashnes and arrogauncie euen as that was, that Peter dyd when he wolde go with Christ both into pryson and into death by whyche rashe promise he shamed hymselfe when before the cocke crewe he denied his Maister Christ thryse.
lo now thou Speakest freely & openly, neither Speakest thou any parable, now I know that thou Knowest all things. etc. But no doubt this was a very foolish rashness and arrogance even as that was, that Peter did when he would go with christ both into prison and into death by which rash promise he shamed himself when before the cock crew he denied his Master christ thrice.
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but that we shuld rather walke in an humble mynd and spirite, confessinge and knowledginge continually that we be bothe miserable and ignoraunte persons in such thynges as concerne Christes glorye,
but that we should rather walk in an humble mind and Spirit, confessing and knowledging continually that we be both miserable and ignorant Persons in such things as concern Christ's glory,
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What is thys to saye? that by Christ our sinne beynge taken away, our conscience maye be quyet and sure of euerlastinge lyfe, whyche STARTPAGExxxij is a ryght perfecte ioye.
What is this to say? that by christ our sin being taken away, our conscience may be quiet and sure of everlasting life, which STARTPAGExxxij is a right perfect joy.
Let vs praye that we maye be taught openly and playnly wythout prouerbes or parables, that is, yt we maye receyue the holy spirite of cōforte into our soules whych in gods worde maye instructe vs of all trouth.
Let us pray that we may be taught openly and plainly without proverbs or parables, that is, that we may receive the holy Spirit of Comfort into our Souls which in God's word may instruct us of all troth.
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, to whom also he shewed hymselfe alyue after hys passion (and that by many tokens) appearynge vnto them fourtye dayes,
until the day in which he was taken up, After that he, thorough the holy ghost, had given Commandment unto the Apostles whom he had chosen, to whom also he showed himself alive After his passion (and that by many tokens) appearing unto them fourtye days,
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.
Because that as this day, Christ our Saviour and redeemer mounted or stied up to heaven After his resurrection leaving his Apostles and Disciples upon the earth which thing is one of the Articles of our Crede or believe.
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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.
yet for asmuch as he touched the thing but briefly and lightly there, Therefore he doth Here in the Lesson of this day which is the beginning of an other book that he wrote for our instruction of the Deeds and acts of the Apostles, entreat the mater more At large.
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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 ye fleshe, & as yet not glorifyed,
Fyrst Therefore you shall mark and observe (good people) that the Evangelical histories do paint out christ unto us as yet covered with the burden of the Flesh, & as yet not glorified,
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In the former treatyse or boke whych I wrote dearly beloued frēd Theophilus (whych by interpretation sygnifyeth a louer of God) we haue spoken of all that Iesus beganne to do and teache.
In the former treatise or book which I wrote dearly Beloved friend Theophilus (which by Interpretation signifieth a lover of God) we have spoken of all that Iesus began to do and teach.
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.
He Saith not of all that Iesus began to teach & do. For our Saviour Christ fyrst did practise and work such things as he afterward taught. He went to John's Baptism.
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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.
The Spirit led him into Wilderness, where he fasted fourty days and fourty nights. He suffered there most sharp hunger to arm himself with abstinence and patience.
He there endured the mooste bytter assaultes and temtacions of our goostly enemye the deuell, as appeareth manyfestly in the fourth chapter of Mathewe.
He there endured the most bitter assaults and temptations of our ghostly enemy the Devil, as appears manifestly in the fourth chapter of Matthew.
Thou that sayest a man shulde not commytte adultrye, cōmyttest horedome thy selfe. Thou abhorrest ymages, & yet thou doest robbe God of hys due honour.
Thou that Sayest a man should not commit adultrye, commyttest whoredom thy self. Thou Abhorrest Images, & yet thou dost rob God of his due honour.
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But yf the salt (sayeth he) be vnsauery, wherewith shal it be sauered? it is good for nothyng but to be cast out of the dores and trodē vnder fete.
But if the salt (Saith he) be unsavoury, wherewith shall it be savoured? it is good for nothing but to be cast out of the doors and trodden under feet.
But let vs now se, whether there be any suche scribes and pharisees amōges Christē men, as were in olde tyme amonges the Iues. Origene that auncient doctour, wrytynge vpon thys place of Mathew, sayeth, that those be scribes, whych depart not from the letter of the law.
But let us now see, whither there be any such Scribes and Pharisees among Christian men, as were in old time among the Iues Origen that ancient Doctor, writing upon this place of Matthew, Saith, that those be Scribes, which depart not from the Letter of the law.
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These be such persons as teach nothynge but the outwarde obseruynge and as who shulde saye the barke of the lawe, where as accordynge to saynt Paule the lawe kylleth and the spirite quyckeneth.
These be such Persons as teach nothing but the outward observing and as who should say the bark of the law, where as according to saint Paul the law killeth and the Spirit Quickeneth.
Thys spirite is wont to lede men into al trouth, he discloseth and openeth vnto vs the pyth of the lawe, that is to say, the lyuely and ernest fayth in Messias that was promysed so longe before by the prophetes,
This Spirit is wont to lede men into all troth, he discloseth and Openeth unto us the pyth of the law, that is to say, the lively and earnest faith in Messias that was promised so long before by the Prophets,
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euen our sauiour Christ Iesus, for whose loue we ought frelye STARTPAGExxxvij to fulfyll and worke the lawe and not constrainedly lyke slaues and bondmen,
even our Saviour christ Iesus, for whose love we ought freely STARTPAGExxxvij to fulfil and work the law and not constrainedly like slaves and bondmen,
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They than whych teach not thys fredome and enfranchisement of christian men, that is to wit whych teach not the pyth or karnell of the lawe but the barke or houske, be no better than scribes.
They than which teach not this freedom's and enfranchisement of christian men, that is to wit which teach not the pyth or karnell of the law but the bark or houske, be no better than Scribes.
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Now I pray you, what other be al papistes but euen such & worse, for they can skant abyde to teache so muche as the letter of gods law, whych neuertheles beyng taught nakedly and alone doth but kyll, it quyckeneth not.
Now I pray you, what other be all Papists but even such & Worse, for they can skant abide to teach so much as the Letter of God's law, which nevertheless being taught nakedly and alone does but kill, it Quickeneth not.
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Such as professynge (sayeth he) some greater thyng do diuide themselues as better from the multitude and cōmon sorte of men, be called pharisees, which by interpretacion be as much to say as diuisi or segregati, that is to wyt, diuided or seuered persons.
Such as professing (Saith he) Some greater thing do divide themselves as better from the multitude and Common sort of men, be called Pharisees, which by Interpretation be as much to say as divisi or segregati, that is to wit, divided or severed Persons.
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Lorde God what diuisions, what sectes what sūdry sutes of holy holy persons haue we had in Englāde now of late whych thought themselues better and holyer than the rest of people,
Lord God what divisions, what Sects what sundry suits of holy holy Persons have we had in Englāde now of late which Thought themselves better and Holier than the rest of people,
yea whiche wolde suffer none to be called religiouse but themselues, where as after the diffinitiō of saint Iames, they were as farre wyde and differed as much from religiouse persons,
yea which would suffer none to be called religious but themselves, where as After the definition of saint James, they were as Far wide and differed as much from religious Persons,
as an ape differre from an owle. But let vs retourne to our lection. These scribes and pharisees dyd teach but they dyd not ye thinges whych they taught.
as an ape differre from an owl. But let us return to our lection. These Scribes and Pharisees did teach but they did not you things which they taught.
Lorde wylte thou at thys tyme restore agayne the kyngdome of Israel? Lo (good people) here ye haue a ryght notable exemple of the Apostles infirmitie and weakenes.
Lord wilt thou At this time restore again the Kingdom of Israel? Lo (good people) Here you have a right notable exemple of the Apostles infirmity and weakness.
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For albeit they had herde oftentymes that Christes kyngdome or raygne shulde be spirituall yet they continued styll to dreame of a certaine corporal Monarchy or rule.
For albeit they had herd oftentimes that Christ's Kingdom or Reign should be spiritual yet they continued still to dream of a certain corporal Monarchy or Rule.
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For theyr only office and feate is to preache Christe and hys doctrine, that is to wyt, to set forth and propowne STARTPAGExxxviij only such thynges as Christe hath taught & done to be beleued of the ignoraūt people for which cause also the holy goost was gyuen vnto them,
For their only office and feat is to preach Christ and his Doctrine, that is to wit, to Set forth and propowne STARTPAGExxxviij only such things as Christ hath taught & done to be believed of the ignorant people for which cause also the holy ghost was given unto them,
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For by hys styenge or ascendynge vp into heauen he wrought two thynges for vs. The one was, he had a most goodly and gloriouse triumphe vpon oure mortall enemye the deuell.
For by his styenge or ascending up into heaven he wrought two things for us The one was, he had a most goodly and glorious triumph upon our Mortal enemy the Devil.
Ascendit in altum, captiuam duxit captiuitatem, dedit dona hominibus. That is to saye. He ascended vp on hygh, he led captiuitie captiue, he gaue gyftes to men.
Ascendit in altum, captiuam duxit captiuitatem, dedit dona hominibus. That is to say. He ascended up on high, he led captivity captive, he gave Gifts to men.
surely promysynge them, that euen suche one as they sawe hym ascendyng now vp to heuē, they shulde in the last daye se agayne, at whych tyme vndoubtedly he shall rendre to euery man hys rewarde according to hys dedes.
surely promising them, that even such one as they saw him ascending now up to heaven, they should in the last day see again, At which time undoubtedly he shall render to every man his reward according to his Deeds.
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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.
But they that have believed on christ Iesu & with worthy Deeds have expressed and declared their faith to the world, they shall inherit the Kingdom of heaven and shall enter into the joy which the father of heaven hath prepared for them.
So that nowe, we be no longer in thraldome, for Christ hath caryed it awaye wyth hym and made vs the chyldren of hys father to lyue eternally wyth hym in heauen.
So that now, we be no longer in thraldom, for christ hath carried it away with him and made us the children of his father to live eternally with him in heaven.
But nowe after yt the Gospell is spred abrode and opened to the hole world, myracles be not necessary as they were in the Apostles tyme. It foloweth:
But now After that the Gospel is spread abroad and opened to the hold world, Miracles be not necessary as they were in the Apostles time. It Followeth:
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For the Apostles thēselues wrought not these myracles but only to the testification of gods worde that so by myracles the Gospell myght be confirmed, as the texte sayeth.
For the Apostles themselves wrought not these Miracles but only to the testification of God's word that so by Miracles the Gospel might be confirmed, as the text Saith.
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nowe they confesse Christ and so they be new men. By takynge awaye of serpentes they vnderstande the destroyenge of pestiferouse doctrines, heresies and sectes.
now they confess christ and so they be new men. By taking away of Serpents they understand the destroyenge of pestiferous doctrines, heresies and Sects.
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Some therfore to auoyde thys inconuenience do expounde these sygnes mystically, sayenge that they do speake wyth new tonges whych where as before they taught deuelysh doctrines,
some Therefore to avoid this inconvenience do expound these Signs mystically, saying that they do speak with new tongues which where as before they taught devilish doctrines,
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Moreouer it is certaynly knowen STARTPAGExliiij vnto vs that not all ye Apostles wrought them. For it is recorded of none to haue dronken poyson but of Ihon the Euangelist.
Moreover it is Certainly known STARTPAGExliiij unto us that not all you Apostles wrought them. For it is recorded of none to have drunken poison but of John the Evangelist.
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My frendes how shal we verefy thys texte, that he that beleueth shal haue power to worke all these sygnes? for the Lorde sayth that these tokens shal folowe the beleuers.
My Friends how shall we verefy this text, that he that Believeth shall have power to work all these Signs? for the Lord say that these tokens shall follow the believers.
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And so here ye may iudge whether the byshop of Rome with his galant prelates which ryde lyke princes vpō theyr moyles & neuer preach one worde but rather stoppe the mouthes of true preachers, ought to be called Apostolyke persons or no. It foloweth in the texte.
And so Here you may judge whither the bishop of Room with his galant Prelates which ride like Princes upon their moils & never preach one word but rather stop the mouths of true Preachers, ought to be called Apostolic Persons or no. It Followeth in the text.
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Furthermore ye se here (good people) what is thoffice of such as wolbe called Christes apostles, that is to wyte, to go into the world & preach Christes Gospel.
Furthermore you see Here (good people) what is intent of such as wolbe called Christ's Apostles, that is to wit, to go into the world & preach Christ's Gospel.
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Lykewyse hath he done here by puttynge to this promise of saluation an outwarde sygne, I meane baptisme For baptisme is as it were a watchword to put god in remembraunce of hys promyse, which yf it can be had, ought in any wyse to be takē (as saynt Austine sayeth) and not to be despysed.
Likewise hath he done Here by putting to this promise of salvation an outward Signen, I mean Baptism For Baptism is as it were a watchword to put god in remembrance of his promise, which if it can be had, ought in any wise to be taken (as saint Augustine Saith) and not to be despised.
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euen so dealeth god wyth vs and hath stablished his wordes as wyth a seale yt we shuld nothynge doubt He gaue to Abrahā circumcision for a signe of Christes cōmynge that shulde blesse the worlde.
even so deals god with us and hath established his words as with a seal that we should nothing doubt He gave to Abrahā circumcision for a Signen of Christ's coming that should bless the world.
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or Spayne, we saye that an ambassadie is gone forth from our kynge thyther, all be it the ambassadours be not in dede as yet come thyther. It foloweth in the text.
or Spain, we say that an ambassadie is gone forth from our King thither, all be it the Ambassadors be not in deed as yet come thither. It Followeth in the text.
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Or it may be lykened to an ambassage that one sendeth out, as yf oure soueraygne lorde the kynge of Englande shulde sende hys ambassadours into Fraunce,
Or it may be likened to an ambassage that one sends out, as if our sovereign lord the King of England should send his Ambassadors into France,
For none of the apostles came so farre as to vs. Furthermore there be many Ilandes foūde out now in our tyme whych be inhabited with people to whome gods worde was neuer preached, where as yet the scripture confirmeth, sayenge:
For none of the Apostles Come so Far as to us Furthermore there be many Islands found out now in our time which be inhabited with people to whom God's word was never preached, where as yet the scripture confirmeth, saying:
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Fayth constrayneth none to the gospell, but leaueth euery man to hys owne lybertie and choise He that beleueth, maye frely beleue, he that cōmeth let hym come, he that wyl not, chose hym.
Faith constraineth none to the gospel, but Leaveth every man to his own liberty and choice He that Believeth, may freely believe, he that comes let him come, he that will not, chosen him.
yea and what so euer coulde hurt vs he trode vnder his fote and is constitute and made at the ryght hande of the father in heauen the myghty Lorde ouer syn, Satan, death, hell,
yea and what so ever could hurt us he trodden under his foot and is constitute and made At the right hand of the father in heaven the mighty Lord over sin, Satan, death, hell,
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But we must also beleue the summe of the resurrection and also what frute and profyte we haue taken therby, that is to saye, pardon of our gylt and as it were a gayle delyuerey of all our synnes that Christe passed thorough death and by it ouercame synne & death,
But we must also believe the sum of the resurrection and also what fruit and profit we have taken thereby, that is to say, pardon of our guilt and as it were a Gayle delyuerey of all our Sins that Christ passed through death and by it overcame sin & death,
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What maner cōsequēs is thys? how do thys folowe? Thus truly, yf Christe rose not from death to lyfe, it foloweth, that synne & death dyd swalowe hym vp and kylled hym.
What manner Consequent is this? how do this follow? Thus truly, if Christ rose not from death to life, it Followeth, that sin & death did swallow him up and killed him.
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Wherfore thys article haue the holy fathers preached and inculked specially before other. For thus saynt Paule in the.xv. chapter of hys fyrste epistle to the Corinthi. sayeth.
Wherefore this article have the holy Father's preached and inculked specially before other. For thus saint Paul in the xv chapter of his First epistle to the Corinth. Saith.
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Thys man entreth into the cloyster & is made a monke or freer, she a nonne some one thynge, some another, that they may be delyuered from theyr synnes,
This man entereth into the cloister & is made a monk or freer, she a nonne Some one thing, Some Another, that they may be Delivered from their Sins,
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Now ye se your selues howe fewe christian men and wemen there be whych haue thys fayth wherby all men be delyuered from theyr synnes and be made ryghtuouse.
Now you see your selves how few christian men and women there be which have this faith whereby all men be Delivered from their Sins and be made righteous.
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Thys is now to beleue vpon Christes resurrection yf as it is recited we beleue that Christ hath borne vpon hym aswell our synnes as the synnes of the hole worlde & hath drowned in hymselfe the one and the other and also theyre of the father wherby we be reconciled to God and made ryghtuouse before hym.
This is now to believe upon Christ's resurrection if as it is recited we believe that christ hath born upon him aswell our Sins as the Sins of the hold world & hath drowned in himself the one and the other and also their of the father whereby we be reconciled to God and made righteous before him.
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and finally to obtayne what so euer is necessary for vs. By the same Christ it behoueth vs to aske of God what so euer thynge we nede, as Christ hymselfe enstructeth vs sayenge:
and finally to obtain what so ever is necessary for us By the same christ it behooves us to ask of God what so ever thing we need, as christ himself enstructeth us saying:
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neyther wyll God heare our prayers. For thus in the.xviij. psalme it is wryttē. They cryed and ther was no helper, to the Lorde, and he answered them not.
neither will God hear our Prayers. For thus in the xviij psalm it is written. They cried and there was no helper, to the Lord, and he answered them not.
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Christe therfore beynge incarnate dyd bothe translate our synnes vpon hymselfe and drowned ye wrath of the father in himselfe to reconcile vs to his father.
Christ Therefore being incarnate did both translate our Sins upon himself and drowned you wrath of the father in himself to reconcile us to his father.
What is it than to beleue the resurrection of Christ whych beareth so great a stroke and is of such importaunce that ye disciples were called infideles and mysbeleuynge persones for the defaute of it? Certes, to beleue the resurrection of Christ is nothynge els than to beleue we haue a reconciler before God whych is Christ whych maketh vs at one wyth God the father and iustifyeth vs in hys syght.
What is it than to believe the resurrection of christ which bears so great a stroke and is of such importance that you Disciples were called infideles and mysbeleuynge Persons for the default of it? Certes, to believe the resurrection of christ is nothing Else than to believe we have a reconciler before God which is christ which makes us At one with God the father and Justifieth us in his sight.
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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.
The lord than Expresses and Declareth to his Apostles where in they believed not and what they wanted, which doubtless was that they perfectly believed not his resurrection.
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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.
Namely sith it is right manifest to all men that even Apostles themselves lacked that which was chyfe and the highest point of all, where as notwithstanding, they were the corner stones and the Rocks of Foundation.
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Yf we se any swarue frō 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. For thus sayeth saynt Paule.
If we see any swerve from the faith he is not to be Beloved in his malice but we ought to reprove and say his fault and shrynkynge before his eyes but yet not After such sort that we should hate him or be against him or turn our friendship and love from him. For thus Saith saint Paul.
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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,
or fallen, but rather that we should quickly rise again, establish our faith and run to God taking trust & affiance At him and constantly also retainynge it,
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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,
All these things were done to our Comfort and consolation that we should not be discouraged though we be any thing faulty in our faith as if we doubt, Stumble,
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Neyther was it a lyghte matter why the Lorde rebuked hys disciples, for surely infidelitie or lacke of beleue is of all synnes that can be named the greatest.
Neither was it a Light matter why the Lord rebuked his Disciples, for surely infidelity or lack of believe is of all Sins that can be nam the greatest.
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,
Art thou not ashamed to do the thing thou goest about? speaking After this sort to bring him to know himself & to make him ashamed that he may leave of his evil enterprise or work,
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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.
Fyrst of all christ upbraideth in this Gospel his Apostles of their faint believe and hardens of heart and consequently blameth them declaring what they wanted and yet he rejects them not neither is moved rygorously and hastily against them but he gently blameth them none other wise than if one of us would say to an other.
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and cast in theyr teeth theyr vnbelefe and hardnes of harte, because they beleued not them whych had sene that he was rysen agayne frō the deade. And he sayd vnto them:
and cast in their teeth their unbelief and hardness of heart, Because they believed not them which had seen that he was risen again from the dead. And he said unto them:
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He that is a preacher of gods worde, oughte to be content wyth hys gyfte and to execute his dutie in hys vocatiō, that is to wyt, he ought to preach not hys owne dreames,
He that is a preacher of God's word, ought to be content with his gift and to execute his duty in his vocation, that is to wit, he ought to preach not his own dreams,
but the sermōs and wordes of God, and so of all other offices in Christes cōgregation, whych yf they were done accordynge to S. Peters aduyse here, we shuld both haue gods word more purely set forth,
but the Sermons and words of God, and so of all other Offices in Christ's congregation, which if they were done according to S. Peter's advise Here, we should both have God's word more purely Set forth,
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Then accordyng to euery mās gyfte, and (as Paule sayeth) euen as God hath allotted euerye man accordynge to the measure of hys fayth, so let hym serue in hys callynge.
Then according to every men gift, and (as Paul Saith) even as God hath allotted every man according to the measure of his faith, so let him serve in his calling.
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I praye you is not he a foolysh stewarde whych of other mēs goodes wold glorie and take a pryde, where he is but onely ye stewarde and not the owner of them? Nowe they be good stewardes whyche be faythfull and prudente, whych knowe what,
I pray you is not he a foolish steward which of other men's goods would glory and take a pride, where he is but only the steward and not the owner of them? Now they be good Stewards which be faithful and prudent, which know what,
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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.
how, to whom and what time they ought to preach and say out the treasure of God's word, the treasure I say of the manifold grace of God according to the sundry and manifold Gifts.
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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.
He that speaks let him speak the Sermons and words of almighty God, let him not preach his own gloss, his own Inventions his own dreams and fancies.
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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.
To whom be all glory, all praise, all impery and dominion aswell to save as to Rule and govern his faithful ones, together with the father and the holy ghost for ever and ever AMEN.
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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.
Here saint Peter Declareth the principal end of all our Gifts Offices and good works, which is that by them should rise contentions, strifes, debates, and discords.
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GOod brethrē and systers in our sauiour Christ the lection of the epistle of thys daye redde in ye church is taken forth of the.iiij. chapter of the fyrste epistle of ye Apostle & messanger of Christ S. Peter.
GOod brothers and Sisters in our Saviour christ the lection of the epistle of this day red in you Church is taken forth of the iiij chapter of the First epistle of the Apostle & Messenger of christ S. Peter.
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Ye shall therfore vnderstande that forasmuch as thys holy mā S. Peter had now in the chapters goynge before thys place sufficiently taught the Iues and others whome he wrote thys epistle vnto, of the fayth and iustification whych cōmeth by Christe, he doth now in the chapters folowynge monysh them of good workes, accordynge to the maner of syncere and pure preachers, whych before they gyue any preceptes of good maners, woll fyrst intreate of ye causes of new lyfe.
You shall Therefore understand that forasmuch as this holy man S. Peter had now in the Chapters going before this place sufficiently taught the Iues and Others whom he wrote this epistle unto, of the faith and justification which comes by Christ, he does now in the Chapters following monish them of good works, according to the manner of sincere and pure Preachers, which before they gyve any Precepts of good manners, will fyrst entreat of you Causes of new life.
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I saye vnto you by the grace whych is gyuen me to euery one of you, that none thynke proudly of hymself aboue that it becōmeth hym to thynke but lette hym so thynke that he be demure and sobre euen as God hath bestowed to euerye one the measure of fayth.
I say unto you by the grace which is given me to every one of you, that none think proudly of himself above that it becomes him to think but let him so think that he be demure and Sobrium even as God hath bestowed to every one the measure of faith.
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Now whā we be modest and sober aswell in lyfe as in doctrine it foloweth consequently that we muste nedes watch and gyue our selues to prayer. It foloweth.
Now when we be modest and Sobrium aswell in life as in Doctrine it Followeth consequently that we must needs watch and gyve our selves to prayer. It Followeth.
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Therfore before al thynges se ye haue charitie without STARTPAGExlvi whych, youre demurenes, youre sobernes, your prayer maye be but fayned and cloked workes, with out whych charitie also they be nothynge worth nor yet thankfull to God accordynge to the sayenge of Christ.
Therefore before all things see you have charity without STARTPAGExlvi which, your demureness, your soberness, your prayer may be but feigned and cloaked works, with out which charity also they be nothing worth nor yet thankful to God according to the saying of christ.
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Doubtles (my brethren) charitie is to be preferred before all other workes for wythout it none of all oure other workes can please God as Christ hymselfe wytnesseth Math. v. And also the prophete Esay in the fyrst chapter.
Doubtless (my brothers) charity is to be preferred before all other works for without it none of all our other works can please God as christ himself Witnesseth Math. v. And also the Prophet Isaiah in the fyrst chapter.
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Thou shalt nomore offer to me sacrifice and so forth, but learne to do ryghte, helpe the nedye. &c. And saint Peter wyl that our charitie be vehement or feruent, not colde and negligent such as theyrs is, whych wyth theyr mouth make as though they loue a man,
Thou shalt No more offer to me sacrifice and so forth, but Learn to do right, help the needy. etc. And saint Peter will that our charity be vehement or fervent, not cold and negligent such as theirs is, which with their Mouth make as though they love a man,
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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.
For if we be full certified hereof, we can not Easily be offended with temptation but with a patient mind we shall suffer all the wrong that the world for Christ's cause will put us to.
Fynally we be ryght well assured that ye trouble and affliction of thys tyme (as Paule sayth) can in no wyse be cōpared wyth the glorye to come that shalbe disclosed vnto vs. 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 sōne & holy goost be al glorye and prayse for euer and euer. AMEN.
Finally we be right well assured that you trouble and affliction of this time (as Paul say) can in no wise be compared with the glory to come that shall disclosed unto us With this our knowledge comforting our selves we shall remain quiet in our conscience, still awaiting with steadfast hope for the immortal crown of the said glory which the father of heaven hath prepared for us To whom with the son & holy ghost be all glory and praise for ever and ever. AMEN.
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But whan the comforter is come whom I wyll sende vnto you frō the father (euen the spirite of trouth, whych procedeth of the father) he shall testifye of me.
But when the comforter is come whom I will send unto you from the father (even the Spirit of troth, which Proceedeth of the father) he shall testify 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:
And you shall bear witness also, Because you have been with me from the beginning. These things have I said unto you Because you should not be offended. They shall excommunicate 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, 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.
FOr as as our Lord christ in his maundy (good people) with many promises had bequeathed and deputed the holy ghost to his Apostles, he does now At last name him more plainly with his proper name of office, declaring thereby what profit and commodity he shall bring to the world. He Saith: when the comforter is come.
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but thys only comforter? I praye you, who maketh vs both desyrefull and also hardy to cōfesse 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 ye father doth al thys, thys is hys feate and offyce.
but this only comforter? I pray you, who makes us both desyrefull and also hardy to confess this faith? Who comforts us in all such misfortune and afflictions as we suffer in this world for this confessions sake? Surely the same self good Spirit, which Proceedeth from you father does all this, this is his feat and office.
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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.
But you may more lively behold the nature and working of this holy ghost or Spirit in the Apostles, which before the coming of the holy ghost, in tribulation fled from the Lord and utterly denied him.
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then they confessed Christ frely and hys resurrectiō 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.
then they confessed christ freely and his resurrection in so much that they also took pleasure and delight in the cross or affliction that was laid upon them as appears plainly in the Acts.
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But what shall he testifye, what shall he teache of Christ? Vndoubtedly none other thyng but yt which Christ preached and taught before, that is to say, he shall make them whyche before coulde not perceyue Christes doctrine,
But what shall he testify, what shall he teach of christ? Undoubtedly none other thing but that which christ preached and taught before, that is to say, he shall make them which before could not perceive Christ's Doctrine,
A mans owne wysedome can here do nothynge, it muste be thys holy spirite & comforter whych must do the dede, euen as Ieremy the prophete in the.xxxi. chapter sayeth:
A men own Wisdom can Here do nothing, it must be this holy Spirit & comforter which must do the deed, even as Ieremy the Prophet in the xxxi chapter Saith:
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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.
Seconde, you may espy Here (good people) very plainly intent of Apostles or Christ's messengers That is to wit, that they ought to bear witness of christ.
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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 cōmaunded.
For to testify or bear witness in scripture signifieth to teach and speak not the thing that Pleases us but the thing that almighty god hath commanded.
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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 ye apostles as in the.x. of Mathew it appeareth.
surely they must have one tenure of their testimonies, and furthermore it must needs follow that the holy ghost executed his testimony and record by you Apostles as in the x of Matthew it appears.
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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 mē mete and apte to receceyue his gospel and shall teach none other thynge than that whyche he hymselfe hath taught.
Where be now these Fellows which Here tofore have cried that the holy ghost have revelated and disclosed to Apostles and Father's certain secreter and higher things which be not comprised in the gospel? To whom will you gyve more credence? To Christ or to these vain tryflers? Christ Saith that the holy ghost shall testify of him to the world and shall make men meet and apt to receceyue his gospel and shall teach none other thing than that which he himself hath taught.
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But these tryflers bable that STARTPAGExlix the holy goost ought to teach some thynge of more excellencye than that whych is comprysed in ye holy gospell.
But these tryflers babble that STARTPAGExlix the holy ghost ought to teach Some thing of more excellency than that which is comprised in you holy gospel.
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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.
But they that can not be satisfied with Christ's Doctrine to whom not only Apostles but also the holy ghost hath born witness, let them At their parell chosen them other doctrines.
Last of all ye shall consyder and note (good christen brethren and systers) in thys gospell, yt 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.
Last of all you shall Consider and note (good christian brothers and Sisters) in this gospel, that the word and Institution of christ, of which the Spirit & the Apostles do testify, can in no wise b grateful and acceptable to the world.
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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.
For those that will admit this word, the world wool cast them out of all honest men's company (as they call honest men) they will as Heretics drive them out of their Churches and assembles, they will excommunicate them, they will curse them with book bell and candle.
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Yea yf they may wyth all kynde of punyshment and death persecute the true Apostles and messēgers of Christ they wyll thynke to do a hygh seruice to God,
Yea if they may with all kind of punishment and death persecute the true Apostles and messengers of christ they will think to do a high service to God,
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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.
For thou Mayest not look to live a sweet an idle and a delicate life if thou wolte confess christ For he that will live After a godly sort (as Saith saint Paul) must needs suffer persecution.
it is good that we be armed wyth goddes worde that we maye knowe how persecutiō hangeth ouer our heades by the proper wyl of God to thyntent our fayth myght thus by such persecution be clarifyed, tryed, and purged.
it is good that we be armed with God's word that we may know how persecution hangs over our Heads by the proper will of God to thyntent our faith might thus by such persecution be clarified, tried, and purged.
The Epistle on wytsondaye. The.ij. chapter of the actes of the Apostles. STARTPAGEL ☞ The holy goost is here gyuen accordynge to Christes promyse before.
The Epistle on Whitsunday. The ij chapter of the acts of the Apostles. STARTPAGEL ☞ The holy ghost is Here given according to Christ's promise before.
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:
You shall Therefore understand (good people) that the holy ghost was not sent to Apostles nor At this day is sent as Some men do dream, to teach a diverse or strange Doctrine from Christ's Doctrine which christ either taught not before or had forgotten to teach:
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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.
So doing, no doubt the holy ghost shall come and dwell within you and declare and open unto you all truth necessary to your Souls health, to the extirpation of all wicked Doctrine and advancement of God's glory.
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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 in Christ.
Neither do I exhort you only to read and praise the word, but also to work After it, to declare by your Deeds and proceedings that you have an unfeigned and right faith in christ.
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Surely the holy goost sent from heauen make men frely to confesse the Euangelicall trouth before kynges STARTPAGEliij and prynces, whych thynge the fleshe otherwyse is not able to do.
Surely the holy ghost sent from heaven make men freely to confess the Evangelical troth before Kings STARTPAGEliij and Princes, which thing the Flesh otherwise is not able to do.
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They sayd then, how happeneth thys yt we heare euerye one in hys owne tonge whych be of sundry nations, speake the great wonders and hygh workes of God, that is to saye, the thynges that God hath wrought in hys Christe.
They said then, how Happeneth this that we hear every one in his own tongue which be of sundry Nations, speak the great wonders and high works of God, that is to say, the things that God hath wrought in his Christ.
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These effectes be stoynynge & wonderyng, and they declare vnto vs ye power of the holy gooste in them whych were moued wyth the workes of the holy goost.
These effects be stoynynge & wondering, and they declare unto us the power of the holy ghost in them which were moved with the works of the holy ghost.
And al they that is to wyt the Apostles that were assēbled 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, not wyth olde tonges and such as the tonge of Moses the lawspeaker is discribed to be that is to wyt harde and vnpleasaunt,
And all they that is to wit the Apostles that were assembled together for this purpose were forthwith and suddenly all At ones replete and filled with the holy ghost in such strange sort that by and by they began to speak with sundry and new tongues, not with old tongues and such as the tongue of Moses the lawspeaker is described to be that is to wit harden and unpleasant,
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for he cōmeth not in vayne but maketh dispertite or clouen tōges 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.
for he comes not in vain but makes dispertite or cloven tongues and fyry, he makes men to speak with other tongues, that is to say, he regendreth them, he Createth in them new motions, he assureth them of the word that they hear, he Openeth their mouths and makes them boldly and without Fear to confess the troth.
Finally it is here to be consydered in what wyse the holy goost is to be receyued of vs. Surely he is not to be receyued simpliciter as a doue that muste STARTPAGElij 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,
Finally it is Here to be considered in what wise the holy ghost is to be received of us Surely he is not to be received simpliciter as a dove that must STARTPAGElij be miraculously sent from heaven, (as certain Heretics At this day do think) neither is he to be taken as a virtue of God proceeding from the father and from the son (as Campanus Thinketh) neither yet in a prescribed and devised Form as the Papists have prefixed him before all their counsaylles were they never so contrary to God's word,
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,
but how or After what sort it passes men wit and capacity which neither can comprehend the manner of his coming neither yet the quality of his action,
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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 chaūceth after mans fashion,
My Friends this sudden coming of the holy ghost does admonish us of the manner or Form of his coming which is not humane nor chanceth After men fashion,
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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,
When this feast (I say) of the Iewes called Pentecost otherwise nam the feast of weeks was in the complyshynge and doing, the Apostles were all with one accord together in one place,
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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.
That is to say the fyftye day from Ester was a fulfilling which was one of Three solemn feasts in which all the Iues were wont to be assembled according to the law of Moses in Deuteronomy in the xvi chapter, which feast we christen men do observe with an other liberty & for an other respect then it was kept of the Iues For we do solemnize & keep this day only in memory of the special and wonderful sending of the holy ghost as on this day.
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,
The holy ghost is God equal with the father and son, which was to this intent sent of them both, that he should more clearly expoune the divine will of the father which was openly published to the world by christ,
The fyrst is that he shulde teache and put in mynde & expoūde 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 fyrst is that he should teach and put in mind & expound all such things as christ taught And of this fynal cause and office of the holy ghost our Saviour Iesus christ in the xiiij and xv Chapters of John very copiously and At length Speaketh.
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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 STARTPAGEli of gods worde.
The seconde cause that the holy ghost is sent, is to confirm, strengthen, and as it were to seal us & to make us full assured and certain of the verity STARTPAGEli of God's word.
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Of thys office the epistle of thys day maketh mencion, whyle it declareth that the holy goost sat vpō euery of them and fylled them, whych thynge betokeneth nothynge els,
Of this office the epistle of this day makes mention, while it Declareth that the holy ghost sat upon every of them and filled them, which thing Betokeneth nothing Else,
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but that the holy goost confirmed and certifyed the myndes of the Apostles vpon the veritie of gods word, and therfore he is called of Paule the gage and the ernest.
but that the holy ghost confirmed and certified the minds of the Apostles upon the verity of God's word, and Therefore he is called of Paul the gage and the earnest.
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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:
Now Therefore if you covet to know, who & what the holy ghost is which is called the Third person in trinity, Consider well the foresaid Offices of him, and you shall rightly answer:
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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 thē in whome he is resident to do wythout compulsion all that the lawe cōmaundeth.
For where he comes thus thou See he Takes away the Letter and makes men from from sin and from the compulsion of the law so that he raining in their breast makes them in whom he is resident to do without compulsion all that the law commandeth.
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But thou wylt aske wherby he bryngeth to passe & what thynge he vseth thus to chaūge 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 cōmeth whome I shall sende you from my father I meane the spirite of trouth whych procedeth from ye father he shal beare wytnes of me.
But thou wilt ask whereby he bringeth to pass & what thing he uses thus to change and renew the heart? Surely by that he shows and Preacheth of Iesus christ (as christ himself in the xv chap. of John Saith) when the comforter comes whom I shall send you from my father I mean the Spirit of troth which Proceedeth from you father he shall bear witness 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 yt a worse thinge come therby,
Now oftentimes you have herd that the gospel or Evangel is the thing which god suffers to be preached in the world and to be told to every man that is to wit that none can be justified by the Deeds of the law but rather that a Worse thing come thereby,
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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.
and Therefore he sent down his most deer son to die and to shed his blood for us Because we of our own Powers could not rub out the spot of sin nor be Delivered from it.
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for it is moost sure and certayne yt Christe hath done all thys geare, he hath STARTPAGElvj taken awaye oure synne and ouercōmen all, that by hym we myght raigne ouer al,
for it is most sure and certain that Christ hath done all this gear, he hath STARTPAGElvj taken away our sin and overcomen all, that by him we might Reign over all,
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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:
then the mater Goes well forward, neither can it otherwise be but men mind must be ravished with a pleasure towards God and lift up himself & say:
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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 ye wyth my hole hart and reioise,
O good father, if this thy will be that thou haste showed so great love and such exceeding kindness towards me I must needs again love you with my hold heart and rejoice,
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Now therfore whyle the holy goost prynteth into the christen mās 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.
Now Therefore while the holy ghost prynteth into the christian men heart how he hath God his merciful and gracious Lord, it is a pleasure for him for God's sake boldly to execute and suffer any manner of thing.
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After thys wyse thou shalt learne to knowe the holy goost and hys office whych is to distribute ye 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.
After this wise thou shalt Learn to know the holy ghost and his office which is to distribute you great treasure christ and all that in him is which is, given and declared unto us by the Gospel to intent thou Mayest put him into thy heart to make him thine own good.
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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
Hitherto I have declared unto you, the history of the holy ghost. Now what we shall do in it, we shall know further in the gospel. Thus Saith christ
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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.
Wherefore they that have not faith and charity, do not fulfil the law, albeit they seem in outward appearance to perform all the works of the law.
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The worde whych Christ preacheth he sayeth is not hys worde but hys fathers worde declarynge herby yt nothyng ought to be added nor taken awaye from it.
The word which christ Preacheth he Saith is not his word but his Father's word declaring hereby that nothing ought to be added nor taken away from it.
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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.
And these things (Saith Christ) Concerning aswell your love towards me, as the keeping of my word have I spoken unto you, being yet present & Dwelling among you.
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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. Thou wolt saye vnto me.
But that same comforter of whom I have made so much mention unto you, I mean the holy ghost, whose feat and office shall be to sanctify & lighten you unto all troth, which holy ghost my father shall send in my name that is to say for my cause, he shall teach you altogether & shall put you in remembrance of all that ever you have herd of me. Thou wolt say unto me.
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Why? knewe not the disciples all before, whyche were so longe tyme wyth Christ? I answere, that ye disciples ought nedes to haue bene taught by the holy goost,
Why? knew not the Disciples all before, which were so long time with christ? I answer, that you Disciples ought needs to have be taught by the holy ghost,
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for wythout hym they were yet imperfecte and carnall, STARTPAGElvij for they vnderstode neyther Christes glorificacion by the crosse nor yet hys raygne or kyngdome.
for without him they were yet imperfect and carnal, STARTPAGElvij for they understood neither Christ's glorification by the cross nor yet his Reign or Kingdom.
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Wherfore they neded the holy goostes teachynge, yt is to saye, hys sanctifyenge and makynge the thynges lyuely in them whych they had lerned of Christ For ye disciples were as yet but (litera) they perceyued not the thynges that were of the spirite of God,
Wherefore they needed the holy Ghosts teaching, that is to say, his sanctifyenge and making the things lively in them which they had learned of christ For the Disciples were as yet but (Letter) they perceived not the things that were of the Spirit of God,
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, 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.
You may not then understand by this word (teach) that the holy ghost shall Set abroach a new Doctrine that christ had not taught before, but you must understand by it that the holy ghost shall interpret the Doctrine already taught by christ and declare it to the spiritual understanding.
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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? Surely (to be short) it is nothynge els but the quyet and tranquilitie of conscience.
Peace I leave with you, my peace I gyve unto you, not as the world gyveth, gyve I unto you etc. My Friends what is Christ's peace? Surely (to be short) it is nothing Else but the quiet and tranquillity of conscience.
Thys peace the worlde can not gyue, mans traditions can not gyue, mās owne voluntary workes can not gyue, no mōkery, no pylgrimage, no popysh pardons, no pardon beades, no relyques, brefly no fleshly thynge can gyue thys peace of conscience.
This peace the world can not gyve, men traditions can not gyve, men own voluntary works can not gyve, no monkery, no pilgrimage, no popish Pardons, no pardon beads, no Relics, briefly no fleshly thing can gyve this peace of conscience.
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Fynally where Christ sayeth that the father is greter then he, ye shall vnderstande, that Christe otherwhyles speaketh as a man, otherwhyles as God, whyche thynge oughte diligently to be obserued of such as woll studye holy scripture. For that he here sayeth:
Finally where christ Saith that the father is greater then he, you shall understand, that Christ otherwhiles speaks as a man, otherwhiles as God, which thing ought diligently to be observed of such as will study holy scripture. For that he Here Saith:
And now sayeth Christ callynge backe hys disciples to hys worde whereby they myght comforte themselues after hys departure, I haue tolde you of it before hande, to thintent that whan it is come to passe ye myght beleue that I wolle surely come vnto you agayne.
And now Saith christ calling back his Disciples to his word whereby they might Comfort themselves After his departure, I have told you of it before hand, to intent that when it is come to pass you might believe that I wool surely come unto you again.
For the prince of this worlde commeth STARTPAGElviij that is to saye, my mortall enemy and yours Satā the deuel whych treadeth vpon my hele is at hande.
For the Prince of this world comes STARTPAGElviij that is to say, my Mortal enemy and yours Satan the Devil which treadeth upon my he'll is At hand.
Wherfore to cōclude, of thys victory of Christ all we good christen people shalbe partakers, in case we beleue accordynge as in thys Gospell we be taught.
Wherefore to conclude, of this victory of christ all we good christian people shall partakers, in case we believe according as in this Gospel we be taught.
when we know wherfore Christ serueth vs and so suffre hym by true fayth and charitie to entre into oure soules and to dwell wythin vs whych thynge he promyseth vs here in this gospell that he woll do, in case we declare the frute of our fayth and kepe hys worde.
when we know Wherefore christ serveth us and so suffer him by true faith and charity to enter into our Souls and to dwell within us which thing he promiseth us Here in this gospel that he will do, in case we declare the fruit of our faith and keep his word.
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And from that daye afterwarde for the space of fyfty dayes they walked in the wyldernes, tyll at last they came to the moūt Sinay, where by Moses the lawe was gyuen them of God.
And from that day afterward for the Molle of fyfty days they walked in the Wilderness, till At last they Come to the mount Sinai, where by Moses the law was given them of God.
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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:
Now Therefore fyfty days from Ester being accomplished and the memory of the law which god had promulgate to the people in the mount Sinai fulfilled:
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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.
So we declare a certain difference between our Pentecost, and the Iues Pentecost. First the Iues kept this day, Because the law written was then given unto them.
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But we oughte to celebrate oure Pencecoste bycause the lawe of God was then spiritually delyuered vnto vs. For the better vnderstandynge hereof, Saynte Paule is to be broughte forth whiche also putteth the same difference, wher he speaketh of two maner prechynges.
But we ought to celebrate our Pentecost Because the law of God was then spiritually Delivered unto us For the better understanding hereof, Faint Paul is to be brought forth which also putteth the same difference, where he speaks of two manner preachings.
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.
For if every man should be left to his own will to do what him Lusteth without all Fear of punishment there should be found none but would rather be from and louse from the law then bound thereto. For thus he naturally Thinketh.
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The other lawe is spirituall whyche is wrytten not wt penne or ynke, nor is declared wyth ye mouth after the fashiō as Moses wrought the mater in tables of stone,
The other law is spiritual which is written not with pen or ink, nor is declared with you Mouth After the fashion as Moses wrought the mater in tables of stone,
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,
The holy ghost comes down from heaven and filleth them all together, making them to have cloven & fyry tongues and to preach frankly and freely Far otherwise then it was done before,
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The holy gooste I saye commeth and replenisheth ye harte, he chaungeth the man whych loueth God and doth STARTPAGElv gladly all that euer is acceptable vnto hym.
The holy ghost I say comes and replenisheth you heart, he changeth the man which loves God and does STARTPAGElv gladly all that ever is acceptable unto him.
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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.
Wherefore all things be there lively, quick is the understanding, the eye, the mind, and the heart, which brenneth and is rapt with the desire of all Goodness.
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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 cōmaūdeth where as neuertheles al those thynges be only externe and outwarde whych he ordeneth or gouerneth.
Heretofore men have preached of him that he bringeth to pass and prompteth all things what so ever either the Counsels decern or the B. of Rome in his canonical law commandeth where as nevertheless all those things be only extern and outward which he ordeneth or Governs.
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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,
Wherefore this order of things is clean ouertwharte and preposterous, in that they make of the works of the holy ghost a lettered and a dead law where it ought to be spiritual and lively,
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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.
and filleth the Disciples which before sat in heaviness & Fear, he cleueth their tongues, he kyndleth, he inflameth them, that they might take strength of heart and freely preach the Gospel without Fear of any man.
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but that he is suche a God that only wryteth the thynge in ye harte, yt kyndleth it, that createth a new mynde, makynge man to reioyse before god and to be rauished with a new loue toward hym,
but that he is such a God that only writes the thing in you heart, that kyndleth it, that Createth a new mind, making man to rejoice before god and to be ravished with a new love towards him,
Now therfore (good christen people) syth your baptisme woll not serue you wythout faythe, no nor all the workes ye can do, I ernestly exhorte you that accordynge to saynt Peters declaracion here for the obteynynge of remission of youre synnes ye woll fastlye beleue in Christ.
Now Therefore (good christian people) sith your Baptism will not serve you without faith, no nor all the works you can do, I earnestly exhort you that according to saint Peter's declaration Here for the obtaining of remission of your Sins you will fastly believe in christ.
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For they (as saint Austine and the other expositours of scripture do full well declare) be saued yf after baptisme they chaunce in theyr infauncy to dye, by the fayth of the catholyke church.
For they (as saint Augustine and the other expositors of scripture do full well declare) be saved if After Baptism they chance in their infancy to die, by the faith of the catholic Church.
Saynt Peter therfore to confirme them, and as it were to seale them wyth an outwarde sygne, commaundeth them to be baptised wyth water in the name of the Lorde For baptisme is not only a sygne of mortificacion and of remission of synnes, but it is also a badge or knowlege that we be receyued into the nōber of the chyldren of God.
Saint Peter Therefore to confirm them, and as it were to seal them with an outward Signen, commandeth them to be baptised with water in the name of the Lord For Baptism is not only a Signen of mortification and of remission of Sins, but it is also a badge or knowledge that we be received into the number of the children of God.
Here ye se manyfestly (good people) that ye Gentyls by Peters preachynge of gods worde were replenyshed wyth the holy goost before they were outwardly baptysed wyth the water,
Here you see manifestly (good people) that the Gentiles by Peter's preaching of God's word were replenished with the holy ghost before they were outwardly baptised with the water,
Here ye shal also marke, yt thys gyft of tonges wherwyth at the sendynge downe of ye holy goost ye Apostles and other were so indowed yt they were vnderstanded of the people of al nacions, is now ceased,
Here you shall also mark, that this gift of tongues wherewith At the sending down of you holy ghost you Apostles and other were so endowed that they were understanded of the people of all Nations, is now ceased,
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Now so many as beleued of the circumcision that is to wyt, the Iues not knowyng hereof but beynge ignoraunt that the Gentyls also were to be admytted to the felowship of the Gospell wondered,
Now so many as believed of the circumcision that is to wit, the Iues not knowing hereof but being ignorant that the Gentiles also were to be admitted to the fellowship of the Gospel wondered,
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Of a trouth I perceyue that there is no respecte of persons wyth God, but in all people he that feareth hym and worketh ryghtuousnes is accepted wyth hym.
Of a troth I perceive that there is no respect of Persons with God, but in all people he that fears him and works righteousness is accepted with him.
Howbeit the callynge of the Gentyls was longe before prophecyed of by the prophetes, and here also it was opened to saynt Peter by a vision of a shete sente downe from aboue vnto hym.
Howbeit the calling of the Gentiles was long before prophesied of by the Prophets, and Here also it was opened to saint Peter by a vision of a xx sent down from above unto him.
Whyle Peter yet spake these wordes, the holy goost fell on all them whych herde the preachyng And they of the circumcision whych beleued were astonnyed. &c. Brethren ye shall note that Christ was peculiarly promysed to the Iues as he hymselfe also sayeth in the.xv. Chapter of Mathew.
While Peter yet spoke these words, the holy ghost fell on all them which herd the preaching And they of the circumcision which believed were astonnyed. etc. Brothers you shall note that christ was peculiarly promised to the Iues as he himself also Saith in the xv Chapter of Matthew.
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But what go I aboute to allege a fewe doctours? All the prophetes (as Peter here sayeth) Christe hymselfe, all the Apostles yea all the holy scripture throughe out, all the auncient and ecclesiasticall doctours and holy expositours of scripture do gyue wytnesse to Christe that STARTPAGElx through hys name whosoeuer beleueth in hym shal receyue forgyuenesse and pardon of theyr synnes. It foloweth in the texte.
But what go I about to allege a few Doctors? All the Prophets (as Peter Here Saith) Christ himself, all the Apostles yea all the holy scripture through out, all the ancient and ecclesiastical Doctors and holy expositors of scripture do gyve witness to Christ that STARTPAGElx through his name whosoever Believeth in him shall receive forgiveness and pardon of their Sins. It Followeth in the text.
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Saynt Ambrose agreyng hervnto sayth, that the redemption of Christes bloude were very vyle, yf iustification whych is done by grace shuld be due to the merites goynge before,
Saint Ambrose agreeing hereunto say, that the redemption of Christ's blood were very vile, if justification which is done by grace should be due to the merits going before,
Lo here ye maye se playnly aswell by the wordes of saynt Peter in thys place as by thys prophet Esay how we get remission of synnes by beleuynge in Christ.
Lo Here you may see plainly aswell by the words of saint Peter in this place as by this Prophet Isaiah how we get remission of Sins by believing in christ.
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Fynally lest a man woll fynde cauillacion and say they cam forth of their owne mynd vncalled to beare wytnes of thys thynge, he addeth that they were commaunded and sent by God to preache to the people,
Finally lest a man will find cavillation and say they cam forth of their own mind uncalled to bear witness of this thing, he adds that they were commanded and sent by God to preach to the people,
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And lest a man shulde reiecte them as parciall wytnesses bycause they were hys seruauntes and disciples, he fetcheth out a moost sure recorde of scripture sayenge:
And lest a man should reject them as partial Witnesses Because they were his Servants and Disciples, he Fetches out a most sure record of scripture saying:
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GOod people the summe of saynt Peters sermō here is, that Iesus Christ whych for hys benefytes and wonderfull vertues that he shewed amonges the Iues, was crucifyed, that is to wyt, nayled moost vilanously to the crosse (whych was the moost paynfull and cruell death that the Iues coulde ymagyne) dyd notwythstandynge ryse agayne from STARTPAGElix death to lyfe and that who soeuer wol beleue in him shalbe saued.
GOod people the sum of saint Peter's sermon Here is, that Iesus christ which for his benefits and wonderful Virtues that he showed among the Iues, was Crucified, that is to wit, nailed most villanously to the cross (which was the most painful and cruel death that the Iues could imagine) did notwithstanding rise again from STARTPAGElix death to life and that who soever will believe in him shall saved.
can any mā forbyd water, that these shulde not be baptised whyche haue receyued the holy goost as well as we? And he commaunded them to be baptised in the name of the Lorde.
can any man forbid water, that these should not be baptised which have received the holy ghost as well as we? And he commanded them to be baptised in the name of the Lord.
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And they of the circumcision whyche beleued, were astonnyed, as many as came with Peter, bycause that on the Gentyls also was shed out the gyfte of the holy goost.
And they of the circumcision which believed, were astonnyed, as many as Come with Peter, Because that on the Gentiles also was shed out the gift of the holy ghost.
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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.
Follow we then good brothers and Sisters this generation of God, of faith and of Baptism and lo we have overcome all things, that is to wit the world the Flesh and the concupiscences.
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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 ye world and victorious of the worlde.
Who so ever then Believeth that he is the soon of god, he hath the witness of god in him, he receiveth the record and testimony of god, he is born of god and in the Spirit of his faith, he is Far Stronger over you world and victorious of the world.
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And if we receyue the witnesse of menne, why shuld we not take the witnesse of god (which is infinitely greater than mās) that he is the sonne of god? This witnesse was made by god the father in his baptisme.
And if we receive the witness of men, why should we not take the witness of god (which is infinitely greater than men) that he is the son of god? This witness was made by god the father in his Baptism.
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.
Now if we be rid and not cumbered with these things surely the evil Spirit can have nothing in us but than the Spirit of god only may all and does all in us Unto god then be all thanks honour and glory accordingly. Amen.
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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, STARTPAGEiij and the bloude which he hath shed with water when his syde was percyd after that he was deade.
And that he is true man, Three things does witness it in earth, the Spirit which he hath bequeathed into the hands of his father At his death, the water with which he was baptised, STARTPAGEiij and the blood which he hath shed with water when his side was pierced After that he was dead.
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.
but he which Believeth, that Iesus is the son of God? This Iesus Christ is he that Come by water and blood, not by water only: but by water & blood.
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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 it is the Spirit that bears witness, Because the Spirit is truth. (for there Are Three which bear record in heaven, the father, the word, and holy ghost.
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,
OVre Epistle taken out of the First epistle catholic of saint John good christian brother does show unto us that we have a generation from god which is that which Proceedeth of faith,
Assuredly my frendes ther is I trust no man amonges vs but knoweth that of nature we be al born in synnes, in vnrightuousnes, in vtter ignorance of al ghostly and spiritual thinges.
Assuredly my Friends there is I trust no man among us but Knoweth that of nature we be all born in Sins, in unrighteousness, in utter ignorance of all ghostly and spiritual things.
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Synne is rūne through vpon all the ofsprynge of Adam, and for this cause is the new borne chylde gylty of eternal damnation, he hath not yet done syn, but he hath caught synne.
Sin is run through upon all the ofsprynge of Adam, and for this cause is the new born child guilty of Eternal damnation, he hath not yet done sin, but he hath caught sin.
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But where dyd he fynde the? He founde the solde vnder synne, lyenge in the death of the fyrste man drawynge vp the synne of the fyrst mā beynge gylty and hauynge condemnation yer thou couldest discerne good and euell asunder.
But where did he find thee? He found the sold under sin, lying in the death of the First man drawing up the sin of the fyrst man being guilty and having condemnation year thou Couldst discern good and evil asunder.
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but for the beleuynge herof we haue nede to be borne agayne and to be renewed through the holy goost and by ye 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, that is to saye, the annoynted Kynge and Sauioure of the worlde.
but for the believing hereof we have need to be born again and to be renewed through the holy ghost and by the word of God to intent we may purely understand the things that be of God and that we may by faith take hold of the promises of christ and so finally with sure confidence determine with our selves that Iesus is Christ, that is to say, the anointed King and Saviour of the world.
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For no doubte before we be thus borne agayne, we be all but Nicodemes, that is to saye, we maye well beleue that Christ came as a greate mayster from God and that nomā coulde do the sygnes and myracles that he dyd.
For no doubt before we be thus born again, we be all but Nicodemus, that is to say, we may well believe that christ Come as a great master from God and that Roman could do the Signs and Miracles that he did.
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Verely, verely, I saye vnto the, onles a mā be borne agayne from aboue he can not se the kyngdome of God, whych selfe thynge the holy apostle saynte Ihon doth in thys place declare in other termes saynge:
Verily, verily, I say unto thee, unless a man be born again from above he can not see the Kingdom of God, which self thing the holy apostle faint John does in this place declare in other terms saying:
& 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, and so all hypocrites) and betwene ye true and sauynge fayth whych beleueth that Christ doth both saue vs and also taketh a continuall charge & regard of our saluation.
& to defend the so saved by him, And Here saint John's intent and purpose is to declare unto us a difference between the historial faith Concerning Christ (which the Devil also hath, and so all Hypocrites) and between the true and Saving faith which Believeth that christ does both save us and also Takes a continual charge & regard of our salvation.
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To thys fayth we be borne agayne whan through the holy goost we be called by the worde to the knowlege of Gods wyll, to thintent we maye vnderstande that Iesus is Christe, I meane, that he is such one in whome is reposed all grace, helth, defense,
To this faith we be born again when through the holy ghost we be called by the word to the knowledge of God's will, to intent we may understand that Iesus is Christ, I mean, that he is such one in whom is reposed all grace, health, defence,
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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.
but it is such a work whereunto is required the power of God & an heavenly renewing or regeneration whereby the holy ghost Transformeth us into new creatures.
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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 what is this faith which is so mighty? It is (as I have said) the same that makes us believe that Iesus is the son of god that was baptised (which thing is to be come by water) that suffered death and passion for the redemption of men (which is to be come by blood) That Iesus christ is verity (for the holy ghost does witness it) that is to say both true god and true man.
For euery one that doth euell hateth ye lyght, neyther woll he come to the lyght that is to saye to Christ and hys worde lest the bryghtnes of the lyght shuld reproue his dedes.
For every one that does evil hates you Light, neither will he come to the Light that is to say to christ and his word lest the brightness of the Light should reprove his Deeds.
For scripture is the rule or touchstone wherby ye maye easely trye and discerne the chaffe from the corne, the chalke from chese, that is to saye, hypocrisye from true religion.
For scripture is the Rule or touchstone whereby you may Easily try and discern the chaff from the corn, the chalk from cheese, that is to say, hypocrisy from true Religion.
They haue (good people) longe holden you in ignoraunce and in blyndenes to auaunce them selues and to raygne lyke kynges ouer you, contrary both to gods lawe and mans lawe.
They have (good people) long held you in ignorance and in blindness to advance them selves and to Reign like Kings over you, contrary both to God's law and men law.
and worketh not after hys owne fāsey, thys man commeth to the lyght, that is to wyt, he gladly suffreth hys workes and procedynges to be tryed and examined by the rule of my worde,
and works not After his own fansey, this man comes to the Light, that is to wit, he gladly suffers his works and proceedings to be tried and examined by the Rule of my word,
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Let vs beleue in thys Christe sente downe from the father of heauen to redeme vs. And yf gods worde be true we shall surely be saued and raygne wyth hym in heauen, worlde wythout ende. &c.
Let us believe in this Christ sent down from the father of heaven to Redeem us And if God's word be true we shall surely be saved and Reign with him in heaven, world without end. etc.
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Howbeit thys texte is to be vnderstande of Christes fyrst commynge and of the tyme of grace, ye maye not vnderstande it of his seconde aduent or commynge whyche shalbe at the last daye,
Howbeit this text is to be understand of Christ's fyrst coming and of the time of grace, you may not understand it of his seconde advent or coming which shall At the last day,
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Yf thou hast fayth in dede, thou must nedes brynge forth the frutes of fayth, thou canst not but declare thy faith wyth workes of charitie both to God & man, whom for God thou canst not but loue as thy natural brother.
If thou hast faith in deed, thou must needs bring forth the fruits of faith, thou Canst not but declare thy faith with works of charity both to God & man, whom for God thou Canst not but love as thy natural brother.
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why shulde we doubt? Why shulde we go aboute to seke heauen by other wayes than Christ appointeth vs? The sentēce is vniuersall, all that beleue in him shall not perysh.
why should we doubt? Why should we go about to seek heaven by other ways than christ appoints us? The sentence is universal, all that believe in him shall not perish.
God (as wryteth saynt Paule) setteth forth hys loue towardes vs, seyng that whyle we were yet synners, Christ dyed for vs. Now Christ hymselfe assureth vs that who so euer beleueth in hym thus sente of the father downe vnto vs, shall not quayle, shall not be confounded, shall not peryshe,
God (as writes saint Paul) sets forth his love towards us, sing that while we were yet Sinners, christ died for us Now christ himself assureth us that who so ever Believeth in him thus sent of the father down unto us, shall not quail, shall not be confounded, shall not perish,
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But he that beleueth not, is condemned already, because he hath not beleued in the name of the only begotten sonne of God. And thys is the condempnacion:
But he that Believeth not, is condemned already, Because he hath not believed in the name of the only begotten son of God. And this is the condemnation:
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Neuerthelesse in the meane season whosoeuer beleueth not is already iudged and condempned, wheras on the contrarye parte they that beleue can in no wyse be condempned.
Nevertheless in the mean season whosoever Believeth not is already judged and condemned, whereas on the contrary part they that believe can in no wise be condemned.
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Do not men loue styll darkenes more then lyghte? Had they not rather walke in theyr owne fanseys & wylworkes STARTPAGElxiij then in Christes doctrine? Alacke for pytie.
Do not men love still darkness more then Light? Had they not rather walk in their own fanseys & wylworkes STARTPAGElxiij then in Christ's Doctrine? Alack for pity.
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Seconde, ye shall note, that before the resurrection of Christe, when as yet the Iues and Gentyles were not ioyned togyther by all one fayth, the Apostels were forbydden to entre into the cyties of the Samaritanes.
Seconde, you shall note, that before the resurrection of Christ, when as yet the Iues and Gentiles were not joined together by all one faith, the Apostles were forbidden to enter into the cities of the Samaritans.
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And namely suche as call them selfes Apostolicall persons and Apostles fellowes & successours (as the byshoppes of Rome do) oughte in this behalfe to folow thexēple of thapostles charite.
And namely such as call them selves Apostolical Persons and Apostles Fellows & Successors (as the Bishops of Rome do) ought in this behalf to follow thexemple of Apostles charity.
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but these Samaritanes at the preachyng of S. Philip receiued the holy ghost, excepte perchaunce ye woll saye, that S. Philippes preachynge had lesse vertue and efficaciem it,
but these Samaritans At the preaching of S. Philip received the holy ghost, except perchance you will say, that S. Philippians preaching had less virtue and efficaciem it,
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But peraduenture ye woll meruayle then, howe it is that it followeth in the historye red in the Churche this daye, that after the Samaritanes had receyued the worde of God, the holy Ghost as yet was not come on none of thē.
But Peradventure you will marvel then, how it is that it follows in the history read in the Church this day, that After the Samaritans had received the word of God, the holy Ghost as yet was not come on none of them.
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Wherfore it must nedes folowe that the Samaritaynes had receyued the holy ghost, forasmuch as true baptisme can not be without the holy Ghost Howe than sayth S. Luke here that the holy ghost was not yet come on the Samarytanes.
Wherefore it must needs follow that the Samaritans had received the holy ghost, forasmuch as true Baptism can not be without the holy Ghost How than say S. Lycia Here that the holy ghost was not yet come on the Samaritans.
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To this doubte I answere in fewe wordes, that this texte in this place that the holy Ghost was not yet come vpon them, is to be vnderstande not of the substaūce of the spirite or holy Ghoste, but of those manifest and notable gyftes of the holy Ghost.
To this doubt I answer in few words, that this text in this place that the holy Ghost was not yet come upon them, is to be understand not of the substance of the Spirit or holy Ghost, but of those manifest and notable Gifts of the holy Ghost.
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Wherfore good chrysten people I exhorte you, STARTPAGElxvi and in the name of Christ I requyre you, that accordynge to the exemple of these Samaritanes here, ye wol laye downe your supersticion and blyndnes of harte, wherin ye haue wandered,
Wherefore good christen people I exhort you, STARTPAGElxvi and in the name of christ I require you, that according to the exemple of these Samaritans Here, you will say down your Superstition and blindness of heart, wherein you have wandered,
And no doubt ye shalbe endowed wyth ye holy goost who in all your trouble and afflictions shall cōforte you and directe you in youre waye to heauenwarde where is our dwellynge place prepared wyth the father, sonne, and holy goost.
And no doubt you shall endowed with you holy ghost who in all your trouble and afflictions shall Comfort you and Direct you in your Way to heauenwarde where is our Dwelling place prepared with the father, son, and holy ghost.
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Now the lection red in the church thys day goeth further and sayth, that when the Apostles whyche were gathered togyther at Ierusalem herde say that the Samaritanes had receyued the worde of God, they sent vnto thē Peter and Iohn, whiche when they were come downe from the hyghe cytie of Ierusalem thyther vnto thē they prayed for them, to thintent they myght receiue the holy ghoste.
Now the lection read in the Church this day Goes further and say, that when the Apostles which were gathered together At Ierusalem herd say that the Samaritans had received the word of God, they sent unto them Peter and John, which when they were come down from the high City of Ierusalem thither unto them they prayed for them, to intent they might receive the holy ghost.
For as yet the holy ghoste was not come on none of thē, onlye they were baptized in the name of Christ Iesu. Thā layde these two Apostles theyr handes vpon ye Samaritans,
For as yet the holy ghost was not come on none of them, only they were baptised in the name of christ Iesu. Than laid these two Apostles their hands upon the Samaritans,
But now my frendes what frute and profyte shal we beare away of this lesson? What is here to be gathered? Nothyng? Yes truly for there is nothynge wrytten, sayeth S. Paule:
But now my Friends what fruit and profit shall we bear away of this Lesson? What is Here to be gathered? Nothing? Yes truly for there is nothing written, Saith S. Paul:
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WHen the Apostles whyche were at Ierusalem hearde say, that Samaria hadde receyued the word of god, they sent vnto them Peter and Ihon Whyche when they were come downe, prayed for STARTPAGElxv them, that they myght receaue the holy goost.
WHen the Apostles which were At Ierusalem heard say, that Samaria had received the word of god, they sent unto them Peter and John Which when they were come down, prayed for STARTPAGElxv them, that they might receive the holy ghost.
For (as the texte also declareth) the vncleane spirites cryenge wyth loude voyce came out of many that were possessed of them And many takē wyth palfeis and many that halted were healed.
For (as the text also Declareth) the unclean spirits crying with loud voice Come out of many that were possessed of them And many taken with palfeis and many that halted were healed.
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Here ye se (good people) how the Samaritanes whych were Hethen persons yea and such persons as the Iues whyche were the peculiar and proper people of god toke for very contempte and vyle persons, receyued the gospell of Christ forthwyth at the preachynge of saynt Philip and were by and by baptised.
Here you see (good people) how the Samaritans which were Heathen Persons yea and such Persons as the Iues which were the peculiar and proper people of god took for very contempt and vile Persons, received the gospel of christ forthwith At the preaching of saint Philip and were by and by baptised.
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and shall syt wyth Abraham, Isaac, and Iacob, and wyth the aungels in heauen, where ye shall se God face to face and haue fruicion of all ioye wyth God.
and shall fit with Abraham, Isaac, and Iacob, and with the Angels in heaven, where you shall see God face to face and have fruition of all joy with God.
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IN the Gospell of thys daye (deare frendes) our sauiour Christ declareth hys owne propertie or office and he setteth out vnto vs the excedynge loue and kyndnes whyche he beareth to mankynde by a very proper and feate parable or similitude, whereby he resembleth hymselfe to a good shepeherde,
IN the Gospel of this day (deer Friends) our Saviour christ Declareth his own property or office and he sets out unto us the exceeding love and kindness which he bears to mankind by a very proper and feat parable or similitude, whereby he resembles himself to a good shepherd,
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Certaynly all false doctours, all false prophetes, all proude pharisees that woll iustifye them selues by theyr owne workes and all hypocrites be here wonderfully touched.
Certainly all false Doctors, all false Prophets, all proud Pharisees that will justify them selves by their own works and all Hypocrites be Here wonderfully touched.
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but an other way, I meane, yf thou wylt iustifie thy selfe and promyse thy selfe soule helth, bearynge thy STARTPAGElxvij self bold of thyn own proper workes,
but an other Way, I mean, if thou wilt justify thy self and promise thy self soul health, bearing thy STARTPAGElxvij self bold of thine own proper works,
& not cleauing to the mercy of God (accordynge to thexemple of the publicane) nor dependynge vpon the merytes of Christes passion, art thou not, trowest thou, by Christes owne iudgement and sentence here, a thefe and a murtherer? But what a greate thefe art yu yf thou also teachest other folke to thynke ye same that thou doest? By me, sayeth Christ, he that entereth in, shal be saued.
& not cleaving to the mercy of God (according to thexemple of the publican) nor depending upon the merits of Christ's passion, art thou not, Trowest thou, by Christ's own judgement and sentence Here, a thief and a murderer? But what a great thief art thou if thou also Teachest other folk to think you same that thou dost? By me, Saith christ, he that entereth in, shall be saved.
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He that wol entre into thys congregacion, into this church, into the holy communion and felowship of christen persons any other wayes than by Christ, he is a thefe and no christian person.
He that will entre into this congregation, into this Church, into the holy communion and fellowship of christian Persons any other ways than by christ, he is a thief and no christian person.
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For whan S. Paule shulde departe from Ephesus, and knewe by the spirite of God, that his death approched, he called together the prestes or elders of the congregacion and amonges other wordes he sayth thus.
For when S. Paul should depart from Ephesus, and knew by the Spirit of God, that his death approached, he called together the Priests or Elders of the congregation and among other words he say thus.
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Take hede vnto your selues and to all the flocke wherin the holy goost hath made you byshops that is to saye ouerseers, to fede or guyde after the maner of good shepeherdes the church of God, whych he hath purchased wyth hys owne bloude.
Take heed unto your selves and to all the flock wherein the holy ghost hath made you Bishops that is to say Overseers, to fede or guide After the manner of good shepherds the Church of God, which he hath purchased with his own blood.
But who is the porter of thys shepefolde whych openeth ye dore to the good & faythful shepeherde of Christes flock? Surely it is ye holy goost, for he openeth vnto hym the scriptures of God, he leadeth hym into al trouth And hys shepe, that is to say, his paryshners, heare hys voyce, and he calleth hys owne shepe by name, accordynge also to the coūsayle of Salomon in his prouerbes, where he sayeth:
But who is the porter of this shepefolde which Openeth you door to the good & faithful shepherd of Christ's flock? Surely it is the holy ghost, for he Openeth unto him the Scriptures of God, he leads him into all troth And his sheep, that is to say, his parishioners, hear his voice, and he calls his own sheep by name, according also to the counsel of Solomon in his proverbs, where he Saith:
and curate woll make himselfe comformable to hys doctrine, he wol leade them the waye, that by hys steppes and good exemple of lyuinge, they may walke in Christes groundes and pastures.
and curate will make himself conformable to his Doctrine, he will lead them the Way, that by his steps and good exemple of living, they may walk in Christ's grounds and pastures.
Saynt Paule wold haue a byshop yt is to saye an ouerseer or curate to gyue good exemple of lyuynge hymselfe and to haue a good & honest reporte of straungers, leste hys lyuynge be a slaunder to his doctrine.
Saint Paul would have a bishop that is to say an overseer or curate to gyve good exemple of living himself and to have a good & honest report of Strangers, lest his living be a slander to his Doctrine.
For assuredly, they that be godly persones woll knowlege none for theyr shepeherde, but such as teache gods worde True teachers of Christes Gospell be easely discerned STARTPAGElxvij of good christen men.
For assuredly, they that be godly Persons will knowledge none for their shepherd, but such as teach God's word True Teachers of Christ's Gospel be Easily discerned STARTPAGElxvij of good christian men.
And agayne the good christen mē be easely discerned and knowen of true preachers. Thys prouerbe or parable nakedly and vnapplyed spake Iesus to hys disciples.
And again the good christian men be Easily discerned and known of true Preachers. This proverb or parable nakedly and unapplied spoke Iesus to his Disciples.
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as who shulde saye, whether so euer he turneth hym, whyther so euer he casteth hys eyes, he shall fynde that shalbe for the behoufe and edificacion of hys flocke, brefley to speake, God shalbe wyth hym, the holy goost shall prompt hym and put hym in mynde of such thinges as he ought to teach hys paryshners and flocke that is commytted to hys charge.
as who should say, whither so ever he turns him, whither so ever he Cast his eyes, he shall find that shall for the behoof and edification of his flock, brefley to speak, God shall with him, the holy ghost shall prompt him and put him in mind of such things as he ought to teach his parishioners and flock that is committed to his charge.
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Here doth our Sauioure Christ shewe vs the difference betwene the doctrine of the true preachers and the doctrine of heretikes, of false prelates, & hypocrites.
Here does our Saviour christ show us the difference between the Doctrine of the true Preachers and the Doctrine of Heretics, of false Prelates, & Hypocrites.
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Christ is carefull for the fode of hys shepe, the false Apostles seke theyr owne lucre and gaynes Christ seketh the glorye of the father, the false Apostles steale from God hys glorye.
christ is careful for the food of his sheep, the false Apostles seek their own lucre and gains christ seeketh the glory of the father, the false Apostles steal from God his glory.
Christe quyckeneth wyth hys worde, the false Apostles kyl mens soules wyth wycked doctrine. For the thefe cōmeth not but to steale, to kyll, and to destroye.
Christ Quickeneth with his word, the false Apostles kill men's Souls with wicked Doctrine. For the thief comes not but to steal, to kill, and to destroy.
Now it shalbe your partes (good people) so to acquaynte youre selues wyth gods worde, that ye maye knowe the voyce of the shepeherde from the voyce of the thefe and murtherer accordinge to our Sauioure Christes wordes here.
Now it shall your parts (good people) so to acquaint your selves with God's word, that you may know the voice of the shepherd from the voice of the thief and murderer according to our Saviour Christ's words Here.
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For Iohel beynge inspyred wyth the holy goost and seynge, that the tyme shulde come that God whych at sondry tymes before had imparted hys spirite to Moses and to many prophetes for your cōforte and instruction wolde ones at laste whan hys onely begotten sonne shulde come, poure out moost plentefully the same spirite not vpon one or two (as hertofore) but vpon all nations of the worlde euen as many as wyth syncere fayth shulde receyue thys glad tydynges whyche at hys cōmaundement we brynge now vnto you: thus vttered the heuenly prophecye.
For Iohel being inspired with the holy ghost and sing, that the time should come that God which At sundry times before had imparted his Spirit to Moses and to many Prophets for your Comfort and instruction would ones At laste when his only begotten son should come, pour out most plentefully the same Spirit not upon one or two (as heretofore) but upon all Nations of the world even as many as with sincere faith should receive this glad tidings which At his Commandment we bring now unto you: thus uttered the heavenly prophecy.
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I shal poure out plentefully of my spirite vpon all flesh, and sodenly your sōnes and your doughters shal prophecie and your yonge men shall se visions,
I shall pour out plentefully of my Spirit upon all Flesh, and suddenly your Sons and your daughters shall prophecy and your young men shall see visions,
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Thys my frendes hath ye prophete Iohel so longe ago prophecied vnto vs. And hetherto goeth the lesson of thys presente daye whych conteyneth the fyrst parte of S. Peters sermon.
This my Friends hath the Prophet Iohel so long ago prophesied unto us And hitherto Goes the Lesson of this present day which Containeth the fyrst part of S. Peter's sermon.
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Now as touchynge the fyrste parte of Iohels prophecie concernynge the sendynge downe of ye holy goost after such a plentyful sorte, the scripture teacheth vs that it was fulfylled aboute thys tyme of Pentecost,
Now as touching the First part of Joel prophecy Concerning the sending down of you holy ghost After such a plentyful sort, the scripture Teaches us that it was fulfilled about this time of Pentecost,
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And as for the rest of the prophecie concernynge the great calamitie and terrible tokens that shall come agaynste domes daye, there is no doubte but it shall come to passe,
And as for the rest of the prophecy Concerning the great calamity and terrible tokens that shall come against domes day, there is no doubt but it shall come to pass,
as oure sauiour Christ hath also certifyed vs. But my frendes let vs be nothynge dismayed nor troubled wyth the remembraunce of thys dradfull tyme, whych no doubt yet approcheth nere and shall steale vpon vs or euer we be ware, we knowe not how sone.
as our Saviour christ hath also certified us But my Friends let us be nothing dismayed nor troubled with the remembrance of this dreadful time, which no doubt yet Approaches never and shall steal upon us or ever we be aware, we know not how soon.
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Let vs thā in al our aduersitie woo, and trouble, yea and also in our welth, prosperitie and felicitie remember God, loue God, prayse God, call on God with fayth.
Let us than in all our adversity woo, and trouble, yea and also in our wealth, Prosperity and felicity Remember God, love God, praise God, call on God with faith.
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Yf we thus do, we shall not nede to feare these terrible tokens, but we shalbe sure to be translated from thys myserye vnto immortall ioye wyth God. To whome. &c.
If we thus do, we shall not need to Fear these terrible tokens, but we shall sure to be translated from this misery unto immortal joy with God. To whom. etc.
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IN the lesson of thys present daye (good Christen people) is conteyned the ryght godly sermon of ye holy Apostle saynt Peter, wherin he soberly, coldly, and lernedly maketh answere and defense to the vnreuerent talkynge and hurly burly of the people of all nations whyche when they herde Christes disciples speake wyth new tonges the great workes and wonders of god, were partly abashed and wondered therat,
IN the Lesson of this present day (good christian people) is contained the right godly sermon of the holy Apostle saint Peter, wherein he soberly, coldly, and learnedly makes answer and defence to the unreverent talking and hurly burly of the people of all Nations which when they herd Christ's Disciples speak with new tongues the great works and wonders of god, were partly abashed and wondered thereat,
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Oftentymes great Oratours when they brynge theyr oration that they haue longe studyed for before, to speke in a great audiēce of people or before a great ruler, chaūge colours, be astōnyed & vtterly dismayed.
Oftentimes great Orators when they bring their oration that they have long studied for before, to speak in a great audience of people or before a great ruler, change colours, be astonnyed & utterly dismayed.
Thys fysher man I saye stode before so great a multitude, he ioyned wt hym in cōmission the eleuen Apostles, not to ayde hym but to accompany hym, he fixed hys eyes vpon the people whych were vnknowen vnto hym, he lyfted vp hys voyce and wythout any premeditacion at al, he spake vnto STARTPAGElxviij them accordynge as the Lorde had commaunded hym to do.
This fisher man I say stood before so great a multitude, he joined with him in commission the eleuen Apostles, not to aid him but to accompany him, he fixed his eyes upon the people which were unknown unto him, he lifted up his voice and without any premeditation At all, he spoke unto STARTPAGElxviij them according as the Lord had commanded him to do.
Fyrst after he hadde ones wyth mouynge hys hande assuaged the murmuryng of the people, he beganne wyth such a proheme as myghte make them attente and desyrous to heare wythout any rhetoricall flattery at all.
Fyrst After he had ones with moving his hand assuaged the murmuring of the people, he began with such a proem as might make them attent and desirous to hear without any rhetorical flattery At all.
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O ye men (sayeth he) of the Iuysh nation, whome it behoueth not to be ygnoraunte of the lawe and of the prophetes and namely you whych be inhabitaūtes of the cytie of Ierusalem where the heade of our religion and knowlege of the lawe is:
Oh you men (Saith he) of the Juicy Nation, whom it behooves not to be ygnoraunte of the law and of the Prophets and namely you which be inhabitants of the City of Ierusalem where the head of our Religion and knowledge of the law is:
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the sacramēte of whych body all faythfull persones be wonte to receyue, when they cōmunicate at the altare & come to gods borde, doth truly eate the bodye of Christe,
the sacrament of which body all faithful Persons be wont to receive, when they communicate At the altar & come to God's board, does truly eat the body of Christ,
We counte the olde fathers happye whych dyd eate Manna, yet thys Manna preserued them not from death, and why? Not bycause Manna was euyll (sayeth saynte Austine) but because of theyr euyll eatyng.
We count the old Father's happy which did eat Manna, yet this Manna preserved them not from death, and why? Not Because Manna was evil (Saith faint Augustine) but Because of their evil eating.
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A mā heareth wt hys bodely eyen Christes wordes in vayne, onles he heare wtin fyrst ye secrete voyce of ye father, whych breatheth the mynde wt an insensible grace of fayth.
A man hears with his bodily eyes Christ's words in vain, unless he hear within fyrst you secret voice of the father, which breathes the mind with an insensible grace of faith.
Humane thynges be lerned wt humane studye, but this heauenly lernynge is not perceyued, onles ye secrete inspiracion of the father maketh hym an apte & teachable harte.
Humane things be learned with humane study, but this heavenly learning is not perceived, unless you secret inspiration of the father makes him an apt & teachable heart.
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bycause he sayd he was the breade of lyfe, and declarynge that theyr thoughtes coulde not be hyd from hym, expouneth and also fortifyeth the worde yt he spake, sayenge vnto them, yt they had no cause to murmoure amonges themselues of the thynge yt he spake.
Because he said he was the bread of life, and declaring that their thoughts could not be hid from him, exponeth and also fortifyeth the word that he spoke, saying unto them, that they had no cause to murmoure among themselves of the thing that he spoke.
Thargument. ☞ The institution of the most blessed sacrament of the Aulter is here by S. Paule described vnto vs. BRethren, that which I deliuered vnto you I receyued of the lorde.
The argument. ☞ The Institution of the most blessed sacrament of the Alter is Here by S. Paul described unto us BRethren, that which I Delivered unto you I received of the lord.
but also great feare of gods wrath towardes vs, cōsidering we haue no worthy merit { is } to lay before god as sufficient satisfaction for our synnes, which done, we must cōceiue sure hope & fayth yt god yet wyl forgiue vs our synnes not for our owne worthines but for ye only merites of his bloude & passion which fayth we shal cōfirme by ye applieng of Christes promise cōteined in his gospell & namely in ye institucyon of thys most blessed sacramēt where it is sayde (giuen for the remissiō of our synnes.
but also great Fear of God's wrath towards us, considering we have no worthy merit { is } to lay before god as sufficient satisfaction for our Sins, which done, we must conceive sure hope & faith that god yet will forgive us our Sins not for our own worthiness but for you only merits of his blood & passion which faith we shall confirm by you applying of Christ's promise contained in his gospel & namely in the Institution of this most blessed sacrament where it is said (given for the remission of our Sins.
) But to the atteining of this fayth, the seconde parte of penaunce, yt is to say, confession to the prest is necessary, inasmuch as the absolucion giuē by him is ordeined of Christ to applie the promises of gods grace to vs, according to these textes.
) But to the attaining of this faith, the seconde part of penance, that is to say, Confessi to the pressed is necessary, inasmuch as the absolution given by him is ordained of christ to apply the promises of God's grace to us, according to these texts.
We must also do al other good workes of mercy & charitie & expresse our obedient wyl in fulfylling of gods cōmaūdemēt outwardly when tyme and occasion shalbe gyuen vs. Thus we shall examine our selues & so receyue this moste holy sacrament worthely.
We must also do all other good works of mercy & charity & express our obedient will in fulfilling of God's Commandment outwardly when time and occasion shall given us Thus we shall examine our selves & so receive this most holy sacrament worthily.
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Wherfore my frēdes do as I haue here declared vnto you and ye shal receiue forgiuenes of your sinnes & at laste the croune of euerlasting lyfe. Vnto whiche. &c.
Wherefore my Friends do as I have Here declared unto you and you shall receive forgiveness of your Sins & At laste the crown of everlasting life. Unto which. etc.
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and swetly and profitably lay vp in our memory that hys fleshe was crucifyed and wounded & that his most precyouse blode was shed for vs. He that beleueth not thus in hym (sayth saynt Augustine) eateth not Christ,
and sweetly and profitably lay up in our memory that his Flesh was Crucified and wounded & that his most precious blood was shed for us He that Believeth not thus in him (say saint Augustine) Eateth not christ,
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Christ assureth vs, that onles we eate hys fleshe, and drynke hys STARTPAGElxix blode, we shall not haue lyfe in vs. But how shal we eate his fleshe and drynke his bloude? Truly (as all holy doctours expounde thys texte) we eate Christes fleshe and drynke his bloude, when we communicate and take parte of his passion,
christ assureth us, that unless we eat his Flesh, and drink his STARTPAGElxix blood, we shall not have life in us But how shall we eat his Flesh and drink his blood? Truly (as all holy Doctors expound this text) we eat Christ's Flesh and drink his blood, when we communicate and take part of his passion,
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But suerly they that eate this bread, do not stryue nor contende wythin themselues, for by thys most blessed and heuenly breade god maketh them to dwel in hys house in full vnitie and concorde togyther.
But surely they that eat this bred, do not strive nor contend within themselves, for by this most blessed and heavenly bread god makes them to dwell in his house in full unity and concord together.
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But suerly onles thou beest by faith ingrafted and incorporated into this mysticall body & stycke faste in the same (euen as a braunche doth in the vine tree) thou shalt haue no lyfe in the.
But surely unless thou Best by faith ingrafted and incorporated into this mystical body & stick fast in the same (even as a branch does in the vine tree) thou shalt have no life in thee.
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For assuredly thys is the lyuely breade, whiche is descended downe from heuen, euen the moste preciouse body of our sauiour Christ whiche was betrayed and put to death to redeme the lyfe of the hole worlde.
For assuredly this is the lively bread, which is descended down from heaven, even the most precious body of our Saviour christ which was betrayed and put to death to Redeem the life of the hold world.
Wherfore good christen people, we haue no nede to demaunde from heuen any Manna sythe we haue the very heuenly breade in dede, that is to say, the body of our sauiour Christe ready vnto vs, to gyue vs euerlasting lyfe,
Wherefore good christian people, we have no need to demand from heaven any Manna sith we have the very heavenly bread in deed, that is to say, the body of our Saviour Christ ready unto us, to gyve us everlasting life,
Thys breade cam downe from heuen and hath an heuenly power of workynge gyuen it of god, that who so euer worthely do eate it, shall lyue eternally and neuer dye.
This bread cam down from heaven and hath an heavenly power of working given it of god, that who so ever worthily do eat it, shall live eternally and never die.
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The sacramēt of this thing (saith this holy doctour) that is to saye, of the vnitie of the body and bloude of Christe, is taken at gods bourde of some men to their saluatiō,
The sacrament of this thing (Says this holy Doctor) that is to say, of the unity of the body and blood of Christ, is taken At God's board of Some men to their salvation,
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Now they therfore dyed bicause they beleued (sayeth S. Austin) the thynge that they sawe, but the thyng they sawe not, they beleued not nor yet vnderstode.
Now they Therefore died Because they believed (Saith S. Austin) the thing that they saw, but the thing they saw not, they believed not nor yet understood.
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The Iues (amonges whom Christ was conuersaūt, and vnto whom he had this cōmunicacion) bosted muche in the Manna, yt was sente downe from heauen vnto theyr auncestours.
The Iues (among whom christ was conversant, and unto whom he had this communication) boasted much in the Manna, that was sent down from heaven unto their Ancestors.
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He biddeth vs caste out of our myndes the worldy breade wherwith our bodyes be fedde and couet that heuenly brede which giueth and conferreth vnto vs euerlastinge and immortall lyfe of the soule.
He bids us cast out of our minds the worldy bread wherewith our bodies be fed and covet that heavenly breed which gives and conferreth unto us everlasting and immortal life of the soul.
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IN this present Gospel (good people) our sauiour Christ which is the true shepherd and feder of our soules goeth about to shake of frō oure myndes the fylthy cares of thys corporall life, willyng vs rather to apply our selfes and to labour wyth the gredy desire of the heuenly and gostly ryches, to obteyne euerlasting life.
IN this present Gospel (good people) our Saviour christ which is the true shepherd and feder of our Souls Goes about to shake of from our minds the filthy Cares of this corporal life, willing us rather to apply our selves and to labour with the greedy desire of the heavenly and ghostly riches, to obtain everlasting life.
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Let vs I saye take holde of him let vs apprehende him by fayth, let vs take the benefite and vse of his passion and resurrection, let vs make him all ours.
Let us I say take hold of him let us apprehend him by faith, let us take the benefit and use of his passion and resurrection, let us make him all ours.
But both spiritually and also sacramentally and corporally we must receiue him with most hyghe reuerēce in forme of breade at suche tyme as the churche appoynteth,
But both spiritually and also sacramentally and corporally we must receive him with most high Reverence in Form of bread At such time as the Church appointeth,
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I saye, when we come to the aultare of god, and to his holy borde, let vs take hede, that we worthely receyue in forme of breade his moste preciouse body, lest we take hym to our dānacion, not discerning the lordes body.
I say, when we come to the altar of god, and to his holy board, let us take heed, that we worthily receive in Form of bread his most precious body, lest we take him to our damnation, not discerning the Lords body.
Let vs fyrst or euer we approch to this blessid sacramēt examine our selues by knowledging our sinnes against god, wherunto we shalbe brought by heryng & considering gods wyl declared in his lawes & perceiuing in our cōscience ye god is displeased wt vs for ye same and therupon cōceiuing not only greate sorowe,
Let us fyrst or ever we approach to this blessed sacrament examine our selves by knowledging our Sins against god, whereunto we shall brought by hearing & considering God's will declared in his laws & perceiving in our conscience you god is displeased with us for you same and thereupon conceiving not only great sorrow,
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come vp hyther and I wyll shewe the thynges, whych must be fulfylled herafter. And immediatly I was in the spirite and beholde a seate was set in heauen,
come up hither and I will show the things, which must be fulfilled hereafter. And immediately I was in the Spirit and behold a seat was Set in heaven,
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And out of the seate proceded lyghtenynges, and thundrynges, and voyces, and there were seuen lampes of fyre, burnynge before the seate, whych are the seuen spirites of God.
And out of the seat proceeded lyghtenynges, and thundrynges, and voices, and there were seuen lamps of fire, burning before the seat, which Are the seuen spirits of God.
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and rounde aboute the seate were foure beastes ful of eyes before and behynde. And the fyrst beast was lyke a Lyon, and the seconde beast lyke a Calfe,
and round about the seat were foure beasts full of eyes before and behind. And the fyrst beast was like a lion, and the seconde beast like a Calf,
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and the thyrde beast had a face as a Man, and the fourth beast was lyke a flyenge Egle. And the foure beastes had eche one of them.vi. wynges about hym,
and the Third beast had a face as a Man, and the fourth beast was like a flyenge Egle. And the foure beasts had eke one of them vi wings about him,
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And whan those beastes gaue glorye and honoure, and thankes to hym that sat on the seate (whych lyueth for euer and euer) the.xxiiij. Elders fell downe before hym that satte on the trone and worshypped hym that lyueth for euer,
And when those beasts gave glory and honour, and thanks to him that sat on the seat (which liveth for ever and ever) the xxiiij Elders fell down before him that sat on the throne and worshipped him that liveth for ever,
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And as touchinge the vse of thys feast, oure predecessours thought it good, to haue some certayne tyme appoynted in the church, wherin they myght intreate of the offices of those thre persons egall in godheade.
And as touching the use of this feast, our predecessors Thought it good, to have Some certain time appointed in the Church, wherein they might entreat of the Offices of those Three Persons equal in godhead.
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And bycause the fourth chapter of the Apocalyps semeth to sette forth wonderfully well the maiestie of God and not obscurely to touche the mysterye of the Trinitie, the church of Englande condescended to haue the same red in the church thys daye, whych brefely, God wyllynge, we shal declare vnto you.
And Because the fourth chapter of the Apocalypse Seemeth to Set forth wonderfully well the majesty of God and not obscurely to touch the mystery of the Trinity, the Church of England condescended to have the same read in the Church this day, which briefly, God willing, we shall declare unto you.
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And saynt Ihon doth here describe the Iudicial power of Christe gyuen hym of the heauenlye father wherewyth he defendeth hys churche from the power of the aduersaries. And he sayeth:
And saint John does Here describe the Judicial power of Christ given him of the heavenly father wherewith he defendeth his Church from the power of the Adversaries. And he Saith:
By thys is vnderstanded nothynge els, but a certayne heauenly & royall bewty shewynge aswell the maiestye as the power most excellent of the iudge Christ.
By this is understanded nothing Else, but a certain heavenly & royal beauty show aswell the majesty as the power most excellent of the judge christ.
For the cloth of estate & royall seates of kynges be wont to be moost rychely decked and furnyshed for the settynge out of theyr Maiestye and authoritie.
For the cloth of estate & royal seats of Kings be wont to be most richly decked and furnished for the setting out of their Majesty and Authority.
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Nowe, the Iaspar stone they saye beareth the semblaunce of water, and the Sardyn stone of fyer, wherby is vnderstanded that the Lorde is wont to make hys iudgementes in water and in fyer, as appeareth Gen. vij. and.xix. Exo. xiiij, and in the seconde Epistle of Peter the last chapiter and in many other places of scripture.
Now, the Jasper stone they say bears the semblance of water, and the Sardinia stone of fire, whereby is understanded that the Lord is wont to make his Judgments in water and in fire, as appears Gen. vij. and xix Exo. xiiij, and in the seconde Epistle of Peter the last chapter and in many other places of scripture.
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And vpon the seates.xxiiij. elders syttynge, clothed in whyte raiment, and had on their heades crownes of gold Saint Ihon doth here allude to the maner of a realme well ordered, where kynges and princes whyche are to gyue sentence in maters of weyghte, woll not do it wythout the assistence of certayne auncient personages that haue good experience of thynges and knowlege of the best lawes,
And upon the seats xxiiij Elders sitting, clothed in white raiment, and had on their Heads crowns of gold Saint John does Here allude to the manner of a realm well ordered, where Kings and Princes which Are to gyve sentence in maters of weight, will not do it without the assistance of certain ancient Personages that have good experience of things and knowledge of the best laws,
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Wherfore by this allusiō he declareth that God is a moost iust iudge, whose sentence all iuste persons shal approue and prayse as moost ryghtful and true.
Wherefore by this allusion he Declareth that God is a most just judge, whose sentence all just Persons shall approve and praise as most rightful and true.
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Now by the syttynge of these Elders is vnderstande the felowship of the iudiciall power wt STARTPAGElxxii Christ, accordynge to Christes owne sayenge. Mat. xix. Ye shall also syt vpon the.xij. seates, iudgynge ye xij. trybes.
Now by the sitting of these Elders is understand the fellowship of the judicial power with STARTPAGElxxii christ, according to Christ's own saying. Mathew xix. You shall also fit upon the xij seats, judging you xij. tribes.
By theyr whyte garmentes or robes, wherewyth they were clothed, is sygnifyed purenes of mynde, innocencye, and indifferent iudgement wythout affection.
By their white garments or robes, wherewith they were clothed, is sygnifyed pureness of mind, innocency, and indifferent judgement without affection.
By theyr crownes of golde vpon theyr heades I vnderstande the mooste pure sense of faith, wherby they shal iuge of al, accordynge to the arbitrement of God,
By their crowns of gold upon their Heads I understand the most pure sense of faith, whereby they shall judge of all, according to the arbitrement of God,
so that what so euer they shall iuge vpon earth, shalbe ratifyed also in heauen, accordynge to that sayng of Christ, Mathew. xviii. What soeuer ye bynde on earth, shalbe bounde in heuen, and what soeuer ye louse on erth, the same shalbe loused in heauen.
so that what so ever they shall judge upon earth, shall ratified also in heaven, according to that saying of christ, Matthew. xviii. What soever you bind on earth, shall bound in heaven, and what soever you louse on earth, the same shall loused in heaven.
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By the.vii. lampes of fyre brennyng before the trone I vnderstande the septiforme spirite of God, that is to wyt, the fulnes and perfection of the heauenly graces wherwyth the kyngdome of Christ is furnyshed. It foloweth.
By the vii lamps of fire brenning before the throne I understand the septiforme Spirit of God, that is to wit, the fullness and perfection of the heavenly graces wherewith the Kingdom of christ is furnished. It Followeth.
And before the seate there was a see of glasse lyke vnto Crystall, and in the myddes of the seate and rounde about the seate were foure beastes full of eyes before and behynde. &c. My frendes the calamities of thys worlde, wherwyth ye stynch of the fleshe is repourged and the naughtye affectes of the same vtterly mortifyed, muste nedes be passed ouer of vs,
And before the seat there was a see of glass like unto Crystal, and in the mids of the seat and round about the seat were foure beasts full of eyes before and behind. etc. My Friends the calamities of this world, wherewith you stynch of the Flesh is repourged and the naughty affects of the same utterly mortified, must needs be passed over of us,
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But why is thys see of glasse lykened to Crystall? Surely bycause Crystall is a water whych by continuaunce of tyme is tourned into the hardenes of a stone, suche ones ought they that be baptised to be brought vnto, that is to saye, stronge and harde in faythe.
But why is this see of glass likened to Crystal? Surely Because Crystal is a water which by Continuance of time is turned into the hardens of a stone, such ones ought they that be baptised to be brought unto, that is to say, strong and harden in faith.
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By the.iiii. beastes full of eyes before and behynde, STARTPAGElxij some do vnderstande the.iiii. Euangelistes, other, (whose iugemente better agreeth to the scripture as it semeth) do vnderstande those heauenly and ministratoriouse spirites or angels whych be appoynted to stande at the foure quarters of heauen (by whych the kyngdome of Christ, that is, the church is spred) to execute the thynges that be determined by the vnserchable and eternall counsayle of God to be done in mens thynges.
By the iiii beasts full of eyes before and behind, STARTPAGElxij Some do understand the iiii Evangelists, other, (whose judgement better agreeth to the scripture as it Seemeth) do understand those heavenly and ministratoriouse spirits or Angels which be appointed to stand At the foure quarters of heaven (by which the Kingdom of christ, that is, the Church is spread) to execute the things that be determined by the vnserchable and Eternal counsel of God to be done in men's things.
and the fourth was lyke a flyenge Egle. Brethren, ye shall vnderstande, that in a lyon is courage and strength, in a calfe laboure and diligence, in the face of a man prudence and ryght iudgement, in an egle swyftnes and also facilitie in doynge theyr ministeries, al whych vertues they haue nede of, whych wol administre well and prosperously any kyngdome.
and the fourth was like a flyenge Egle. Brothers, you shall understand, that in a Lion is courage and strength, in a calf labour and diligence, in the face of a man prudence and right judgement, in an Eagl swiftness and also facility in doing their ministeries, all which Virtues they have need of, which will administre well and prosperously any Kingdom.
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bycause yt by them he executeth hys iudgementes couragiously, diligētly, prudently, and wyth great swyftnes. To thys interpretaciō doth the scripture agre.
Because that by them he Executeth his Judgments courageously, diligently, prudently, and with great swiftness. To this Interpretation does the scripture agree.
and he maketh also the foure beastes one, hauynge yet foure faces or formes for the forsayde vertues wherwyth those ministrynge spirites, whose seruice Christ vseth in ye administracion of hys kyngdome, were indowed.
and he makes also the foure beasts one, having yet foure faces or forms for the forsayde Virtues wherewith those ministering spirits, whose service christ uses in you administration of his Kingdom, were endowed.
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These āgels, or yf ye lyst, these foure Euangelistes whych also be angels that is to say messangers, by whome Christ the greate conquerour of the aduerse powers is caryed throughe out the hole worlde as it were in a triumphall charette, haue no rest neyther day nor nyght but crye without ceasing Holy, holy, holy, that is to saye, holy father, holy sonne,
These Angels, or if you list, these foure Evangelists which also be Angels that is to say messengers, by whom christ the great conqueror of the adverse Powers is carried through out the hold world as it were in a triumphal charette, have no rest neither day nor night but cry without ceasing Holy, holy, holy, that is to say, holy father, holy son,
And whan those beastes gaue glorye, honoure and thankes to hym that sate on the seate whych lyueth for euer and euer, the.xxiiii. elders of whom mēcion is made before fel also downe before him which sate on the trone,
And when those beasts gave glory, honour and thanks to him that sat on the seat which liveth for ever and ever, the xxiiii Elders of whom mention is made before fell also down before him which sat on the throne,
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Now therfore good christen people, syth those holy spirites or angels, and the hole quere and church triumphant in heauen do wythout ceasynge, laude, prayse and magnifye the hygh maiestye of the Godheade, let not vs whych be the churche or congregacion militant here in erth be behynde wyth our prayses, cōmendacions, and thankesgyuynge.
Now Therefore good christian people, sith those holy spirits or Angels, and the hold quere and Church triumphant in heaven do without ceasing, laud, praise and magnify the high majesty of the Godhead, let not us which be the Church or congregation militant Here in earth be behind with our praises, commendations, and thankesgyuynge.
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Holy father, holy sonne, & holy goost cōforter Let vs, I saye, accordynge to the exemple of ye.xxiiii. elders cast oure crownes before the trone, that is to saye, confesse the crownes and rewardes whyche we that be iustifyed persōs haue, come of Christes mere goodnes and no parte of our owne deseruynge, and saye:
Holy father, holy son, & holy ghost comforter Let us, I say, according to the exemple of you xxiiii Elders cast our crowns before the throne, that is to say, confess the crowns and rewards which we that be justified Persons have, come of Christ's mere Goodness and no part of our own deserving, and say:
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Thou arte worthy o Lorde our God to receiue STARTPAGElxxiij glorye, and honoure, and power. For thou hast created all thynges and for thy wyll they be. &c.
Thou art worthy oh Lord our God to receive STARTPAGElxxiij glory, and honour, and power. For thou hast created all things and for thy will they be. etc.
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Whosoeuer therfore beynge stryken wyth the poyson darte of synne, loketh vp to me that is to saye, beleueth on me, shal not than perysh, but shall attayne euerlastynge lyfe.
Whosoever Therefore being stricken with the poison dart of sin, looketh up to me that is to say, Believeth on me, shall not than perish, but shall attain everlasting life.
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I shalbe delyuered to myne aduersaries to be crucifyed and at last slayne, for thys intente, that by my crosse and death God the moost louynge father myght be recōciled to the worlde.
I shall Delivered to mine Adversaries to be Crucified and At last slain, for this intent, that by my cross and death God the most loving father might be reconciled to the world.
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Here God at last moued with the prayers and requestes of Moses, commaunded a brasen serpent to be erected for a signe that whosoeuer beynge strykē of any suche serpent shulde loke vp to that brasen serpent, STARTPAGElxxvi shulde be healed.
Here God At last moved with the Prayers and requests of Moses, commanded a brazen serpent to be erected for a Signen that whosoever being stricken of any such serpent should look up to that brazen serpent, STARTPAGElxxvi should be healed.
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Yf so be my outwarde conuersacion, workes & lyfe, be cōformable to the lawe, thā for such workes sake God can not but iustifye me and make me eternally blessed.
If so be my outward Conversation, works & life, be conformable to the law, than for such works sake God can not but justify me and make me eternally blessed.
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euē so be all we, olde Adams, and all fleshly (accordynge to Christes sayenge, what so euer is gendred of flesh is fleshe) onles we be lyghtened of the Lordes spirite.
even so be all we, old Adams, and all fleshly (according to Christ's saying, what so ever is gendered of Flesh is Flesh) unless we be lightened of the lords Spirit.
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Lo such one is Christ vnto vs, he forgyueth vs our synnes, and bestoweth on vs hys spirite, he trāsformeth vs to new creatures, he ordeyneth vs the sonnes and heyres of God,
Lo such one is christ unto us, he forgyueth us our Sins, and bestoweth on us his Spirit, he Transformeth us to new creatures, he ordaineth us the Sons and Heirs of God,
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And as Moses lyfte vp the serpent in the wyldernes, euen so muste the sonne of man be lyfte vp, that who so euer beleueth in hym perysh not, but haue eternall lyfe.
And as Moses lift up the serpent in the Wilderness, even so must the son of man be lift up, that who so ever Believeth in him perish not, but have Eternal life.
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Now the Euangelyst certifyeth vs that Nicodemus was a Pharisee, and a ruler of ye Iues, meanynge herby, that for the outwarde conuersacion he was fautles in lyuynge and floryshed in such apparaunce of honesty and holynes, that he was nombred of the Iues euen amongest ye chefest & fyrst.
Now the Evangelist certifyeth us that Nicodemus was a Pharisee, and a ruler of the Iues, meaning hereby, that for the outward Conversation he was fautles in living and flourished in such appearance of honesty and holiness, that he was numbered of the Iues even amongst the chiefest & fyrst.
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I praye you, why doth not reason here come forth, openly to confesse Christes doctrine? For thys thynge doth Christ in any wyse requyre where he sayeth.
I pray you, why does not reason Here come forth, openly to confess Christ's Doctrine? For this thing does christ in any wise require where he Saith.
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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 hādes.
Wherefore good brothers & Sisters let us not think trusting to our own merits and works, that we loved God fyrst and so deserved kindness At his hands.
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so that we shalbe perpetually in hym, 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:
so that we shall perpetually in him, and he in us But Here you must mark that this knowledge can not chance but to such as be endowed with the holy ghost. For he Saith:
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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,
It Followeth Therefore, if we love one Another, god dwells in us, & his love is made perfect in us Surely the knowledge & Confessi of Christ makes us all one with God,
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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 hōgred, and we gyue hym no meate.
But I pray you how do we love our brother and see so many lie in every corner without Comfort? Yea we see christ an hongred, and we gyve him no meat.
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For he that loueth not hys brother whome he seeth, how can he loue God whom he hath not sene? And thys cōmaundemēt (sayeth saint Ihō) we haue of God, that he that loueth God, must also loue hys brother.
For he that loves not his brother whom he sees, how can he love God whom he hath not seen? And this Commandment (Saith saint Ihō) we have of God, that he that loves God, must also love his brother.
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Thys wryteth the moost excellent doctour of the church saynt Austine to ye confusion of the vayne sophistes which blasphemously write and speake agaynst the iustifienge spirite of God whych worketh by pure and lyuely fayth.
This writes the most excellent Doctor of the Church saint Augustine to the confusion of the vain sophists which blasphemously write and speak against the iustifienge Spirit of God which works by pure and lively faith.
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 mā, for god is loue.
He that loves not (Saith saint John which wrote this epistle) Knoweth not God though he never so much boasteth himself to be a christian man, for god is love.
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STARTPAGElxxvij 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.
STARTPAGElxxvij Yea Herein appeared the great love and charity of God towards us men, that he sent his only begotten son into the world, to intent, that by his merit we might live through him which Else should have died with perpetual 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.
But happily the wool Here say, that we provoked God with our love and merits fyrst to love us No not so Saith saint John, that is a false opinion and a stark lie.
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But againe ye wol aske, howe is it that Ihon sayeth here, noman euer sawe God, seynge it is red in scripture that many of ye fathers haue sene hym face to face, as Iacob, Moses, and other.
But again you will ask, how is it that John Saith Here, Roman ever saw God, sing it is read in scripture that many of you Father's have seen him face to face, as Iacob, Moses, and other.
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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.
Then shall we with confidence and full hope look for the day of judgement without Fear, At which time the heavenly King shall say unto us Come you blessed of my father inherit the Kingdom prepared for you from the beginning of the world.
For asmuch as the ende and vse of all the sygnes and miracles of Christe is that by them we shulde be broughte and allured to the true fayth in Christ, which thyng shal make vs to enioye euerlastyng blysse through his name that is to wit, by his word.
For as as the end and use of all the Signs and Miracles of Christ is that by them we should be brought and allured to the true faith in christ, which thing shall make us to enjoy everlasting bliss through his name that is to wit, by his word.
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And nowe Thomas was there also vnto whome he sayde (answering hym vnto the wordes whyche he had sayde by hys vnfeithfulnes) beholde my handes and put thy finger into the holes, hold forthe thy hande and put it into my syde.
And now Thomas was there also unto whom he said (answering him unto the words which he had said by his vnfeithfulnes) behold my hands and put thy finger into the holes, hold forth thy hand and put it into my side.
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So eighte dayes after oure Lorde the dores beynge shutte, dyd againe apere in the myddes of them as he had done before and gaue them for gretynge hys peace accordynge to the vsage of the Iues, by whyche is vnderstande quietnes of conscience and all goodnes.
So eighte days After our Lord the doors being shut, did again apere in the mids of them as he had done before and gave them for greeting his peace according to the usage of the Iues, by which is understand quietness of conscience and all Goodness.
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Wherfore when the disciples dyd shewe hym that they had sene our Lorde rysyn agayne to life, whyche had shewed vnto them bothe his handes and hys syde percyd, he answered that he wolde not beleue them,
Wherefore when the Disciples did show him that they had seen our Lord rysyn again to life, which had showed unto them both his hands and his side pierced, he answered that he would not believe them,
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And therfore saint Ambrose sayth in his boke of Cain & Abell, that synnes be forgiuen by the worde of god wherof the prest is as an interpretour and certain executour.
And Therefore saint Ambrose say in his book of Cain & Abel, that Sins be forgiven by the word of god whereof the pressed is as an Interpreter and certain executor.
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Non potest seruus remittere quod in dominū commissum est, that is to say the seruant can not pardone the thinge that is trespassed againste the maister.
Non potest seruus Remittere quod in dominū Commit est, that is to say the servant can not pardon the thing that is trespassed against the master.
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.
Fyrst by these Signs he would be known. For in affliction is christ truly known. Seconde by them he would assure his Disciples of his glorious resurrection.
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 resurrectiō whych as the Euangelist Luke wytnesseth they counted but for a dreame.
Now Iesus being in the mids of them did salute them in gyving unto them his peace with which greeting or salutation he comforted and confirmed his Disciples minds that they should nothing doubt of his resurrection which as the Evangelist Lycia Witnesseth they counted but for a dream.
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 ye Iues. And here truly he dyd shew the diuersitie of bodyes,
THe Gospel of this day good people does declare unto us the appearing of our Lord Iesu christ unto his Disciples After his resurrection, that is to wit how he Come and showed himself unto them, the doors being shut for Fear of you Iues And Here truly he did show the diversity of bodies,
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.
These Are written, that you might believe, that Iesus is christ the son of God, and that (in believing) you might have life thorough his name. an exhortation upon this Gospel.
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The Gospell on the fyrst sondaye after Ester daye, called lowe sondaye, the.xx. chapter of Ihon. Thargument of thys Gospell. ☞ How Christ appeareth to hys disciples which were assembled togyther,
The Gospel on the fyrst Sunday After Ester day, called low Sunday, the xx chapter of John The argument of this Gospel. ☞ How christ appears to his Disciples which were assembled together,
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,
THe same day At night, which was the fyrst day of the Sabbaths, when the doors were shut (where the Disciples were assembled together for Fear of the Iewes) Come Iesus,
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 there was a certain beggar nam Lazarus, which say At his gates full of sores, desiring to be refreshed with the cromes, which fell from the rich men board,
lest they also come into this place of tormēt. Abraham sayd vnto hym: they haue Moses and the prophetes, let them heare them. And he sayd: naye father Abraham:
lest they also come into this place of torment. Abraham said unto him: they have Moses and the Prophets, let them hear them. And he said: nay father Abraham:
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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 frō theyr tables The vngodly person lyueth all at pleasure and florysheth.
The sely poor godly person is much vexed with Troubles and diseases in this life, he lies otherwhiles begging At rich men's gates, full of sores, desiring to be refreshed with the cromes which fall from their tables The ungodly person liveth all At pleasure and flourisheth.
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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.
And surely not without cause, for he that ensercheth the troth of dead men, shows himself not contented with God's word, which is a sin against the seconde Commandment.
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Thys thynge doth the exemple of Saule teach vs, 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.
This thing does the exemple of Saule teach us, which After he was cast up of the Lord and utterly wicked in his heart, by the help of a wytche raised up the Prophet Samuel from death, that is to wit, a certain person resembling Samuel in voice and visage.
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, that is to saye, of your worldly goodes that when ye dye, they may receyue you into euerlastyng tabernacles,
Wherefore good christian brothers and Sisters, I exhort in the lords name you that be rich, to make your selves Friends of your wicked Mammon, that is to say, of your worldly goods that when you die, they may receive you into everlasting Tabernacles,
but at your departure out of this transitory worlde, accordynge to the example of this poore Lazarus, ye shalbe caryed by angels into the bosome of Abraham, that is to say, into euerlastyng lyfe, in whych after the exemple of the father Abraham, who is the father of al beleuynge chyldren, the godly be receyued as into the bosome of the heuēly father.
but At your departure out of this transitory world, according to the Exampl of this poor Lazarus, you shall carried by Angels into the bosom of Abraham, that is to say, into everlasting life, in which After the exemple of the father Abraham, who is the father of all believing children, the godly be received as into the bosom of the heavenly father.
These frutes yf we brynge forth we declare our selues to be good trees plāted by the ryuer syde whych bryngeth forth frute in due season, we declare oure selues to be of the nombre of them whych S. Ihon here speaketh of, that be translated from death to lyfe euerlastynge.
These fruits if we bring forth we declare our selves to be good trees planted by the river side which bringeth forth fruit in due season, we declare our selves to be of the number of them which S. John Here speaks of, that be translated from death to life everlasting.
yf we be beneficiall and good to oure neyghboure for gods sake it is a ryght sure sygne and declaracion of our fayth towardes God and that god loueth vs Wherfore (deare brethren) let vs be mercyfull accordynge to thexemple of the heauenly father as Christ monysheth vs Luc. vi.
if we be beneficial and good to our neighbour for God's sake it is a right sure Signen and declaration of our faith towards God and that god loves us Wherefore (deer brothers) let us be merciful according to thexemple of the heavenly father as christ monisheth us Luke vi.
how dwelleth the loue of god in hym? As who shulde saye, yf we be not beneficiall and good to our nedy and poore neyghbour, it is a sure token that we loue not God and consequently that he neyther loueth vs. And in contrary wyse,
how dwells the love of god in him? As who should say, if we be not beneficial and good to our needy and poor neighbour, it is a sure token that we love not God and consequently that he neither loves us And in contrary wise,
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He then that loueth not hys brother abydeth in death, STARTPAGElxxxij that is to saye, he is not yet rysen from death to lyfe wyth Christ vnto a new lyfe.
He then that loves not his brother Abideth in death, STARTPAGElxxxij that is to say, he is not yet risen from death to life with christ unto a new life.
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And agayne on the contrary parte what a fearful & horrible thynge is it yt the wycked persons whych pursue the godly be dead to god warde? We be than translated frō death to lyfe Wherfore? Bycause sayeth Ihon we loue oure brethren.
And again on the contrary part what a fearful & horrible thing is it that the wicked Persons which pursue the godly be dead to god ward? We be than translated from death to life Wherefore? Because Saith John we love our brothers.
And besydes that he exhorteth vs in thys place vnto pacience, he also therwythall comforteth al that be vexed & troubled for trouthes sake wyth the greate benefyte and profyte whyche they haue taken through gods worde, that is to wyt that they be translated frō death to lyfe,
And besides that he exhorteth us in this place unto patience, he also therwythall comforts all that be vexed & troubled for truths sake with the great benefit and profit which they have taken through God's word, that is to wit that they be translated from death to life,
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And it is not without cause that saynt Ihon moueth vs to pacience, for of truth it is a ryght harde thynge a mā to stāde fast in trouble and not to despayre,
And it is not without cause that saint John moves us to patience, for of truth it is a right harden thing a man to stand fast in trouble and not to despair,
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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,
Now in the Doctrine and teaching of charity you shall understand, that it is the manner of Apostles ever to bring us to the exemple of christ, whereby to frame our life,
S. Ihon therfore doth here preuente vs and setteth forth Christ for an exemple to be folowed of vs, whych loued vs hys brethren not after a lyght and base sorte,
S. John Therefore does Here prevent us and sets forth christ for an exemple to be followed of us, which loved us his brothers not After a Light and base sort,
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He wol haue vs than in lyke wyse to loue our brethren not lyghtly, but so vehemently yt when nede requyreth, we shulde not stycke to venture our goodes yea & our lyfe also for theyr sauetie & welth.
He will have us than in like wise to love our brothers not lightly, but so vehemently that when need requireth, we should not stick to venture our goods yea & our life also for their sauetie & wealth.
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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 to hym and not to expresse our loue towardes him vpon our brethrē accordynge to hys commaūdement? For that whych is done to them he counteth it done to hym selfe.
By this we know charity, that is to say, the love of christ towards us and what our love and charity ought to be, in asmuch as he gave his soul or life for us, Oh what exceeding and vehement love was this of christ? And shall we then show our selves churlish and kind again to him and not to express our love towards him upon our brothers according to his Commandment? For that which is done to them he counteth it done to him self.
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Though (sayeth Dauid) the vngodlye shryne hymselfe neuer so hye yet I sawe hym whan he was exalted aboue the Cedre trees, brought downe agayne to the grounde:
Though (Saith David) the ungodly shrine himself never so high yet I saw him when he was exalted above the Cedre trees, brought down again to the ground:
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to vse the course of lawfull occupyenge, but so to ensue our gaynes that we shall not spare by ryght or wronge to gette them, yt is wyckednes before God.
to use the course of lawful occupying, but so to ensue our gains that we shall not spare by right or wrong to get them, that is wickedness before God.
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as Christ cōmaundeth vs to be stewardes of hys goodes cōmytted in our trust, that is the thynge which prouoketh hym to displeasure to pronoūce that it is very harde for a rych man to entre in the kyngdome of heauen:
as christ commandeth us to be Stewards of his goods committed in our trust, that is the thing which provoketh him to displeasure to pronounce that it is very harden for a rich man to enter in the Kingdom of heaven:
Of all myschyfe is couetyse the roote and foūtayne sayeth S. Paule, & sayeth that they whych desyre to be rych fall into temptacion and snare of the deuell and to dyuerse lustes hurtfull and foolyshe, whyche drowne men in death and destruction.
Of all myschyfe is covetise the root and fountain Saith S. Paul, & Saith that they which desire to be rich fallen into temptation and snare of the Devil and to diverse lusts hurtful and foolish, which drown men in death and destruction.
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And the reason of thys thynge he openeth in an other place where he sayeth, that the Gospell is not receyued STARTPAGElxxxvi of these worldlye men bycause the God of thys worlde hath blynded theyr vnderstandynge leste the lyght of the gospel shuld shyne & appeare vnto thē.
And the reason of this thing he Openeth in an other place where he Saith, that the Gospel is not received STARTPAGElxxxvi of these worldly men Because the God of this world hath blinded their understanding lest the Light of the gospel should shine & appear unto them.
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As these.ij. euell affections I meane the desyre of dominion and authoritie, and the insaciable desyre of ryches be greate impedimentes and lettes that hynder many a man from saluation:
As these ij evil affections I mean the desire of dominion and Authority, and the insatiable desire of riches be great impediments and lets that hinder many a man from salvation:
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so is the affection to pleasures of thys worlde as great a let, in whome it raygneth, to cause them set lytel by the callynge of God to thys great feast of the glorye to come.
so is the affection to pleasures of this world as great a let, in whom it Reigneth, to cause them Set little by the calling of God to this great feast of the glory to come.
A beastly affection to be led wyth the volupties of thys worlde, and therfore Christ compareth them to swyne walowynge in the myer of beastly and carnal lyfe,
A beastly affection to be led with the volupties of this world, and Therefore christ compareth them to Swine wallowing in the mire of beastly and carnal life,
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& not only calleth vs and leaueth vs there, but hath prouided all thynges to helpe vs to come thyther whervnto we be called, hys worde we haue, hys sacramētes, and hys holy spirite workynge in our hartes we haue, to be present wyth vs, to strength vs to come.
& not only calls us and Leaveth us there, but hath provided all things to help us to come thither whereunto we be called, his word we have, his Sacraments, and his holy Spirit working in our hearts we have, to be present with us, to strength us to come.
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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.
God grant us all grace so to hear the calling of almighty God to this his merciful feast, that we may be ready to come unto him in this life by grace and in the life to come to be At the feast with him in his heavenly Kingdom in glory.
Thargument. ☞ Christe in thys parable declareth that he is not apte to the kyngdome of heauen whych wyl ones laye hys hande to the plough & loke backe to hys affections.
The argument. ☞ Christ in this parable Declareth that he is not apt to the Kingdom of heaven which will ones say his hand to the plough & look back to his affections.
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thā ernestly to appoint theyr mindes to remoue out of theyr lyfes such impedimētes as myght hynder them from God and hys worde & shutte them out in cōclusion from the kyngdome of heauen, declareth in thys gospell as in a proper parable the great foly of suche as so content themselfe wyth wordes only and vayne prayses,
than earnestly to appoint their minds to remove out of their life's such impediments as might hinder them from God and his word & shut them out in conclusion from the Kingdom of heaven, Declareth in this gospel as in a proper parable the great folly of such as so content themselves with words only and vain praises,
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and consyder no further to temper theyr lyues in suche wyse that an other daye they maye enioye in dede the euerlastynge lyfe in the kyngdome of heauen wherin they confesse so muche blysse & felicitie to be:
and Consider no further to temper their lives in such wise that an other day they may enjoy in deed the everlasting life in the Kingdom of heaven wherein they confess so much bliss & felicity to be:
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Christ takynge occasion of hys wordes taught both hym and all other in hym, that many ther were whych could cōfesse wyth theyr mouth such to be happy yt shulde be receyued there,
christ taking occasion of his words taught both him and all other in him, that many there were which could confess with their Mouth such to be happy that should be received there,
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or howe kyndly so euer they be called ther to, whose vnkyndnes, and forgetfulnes of theyr owne welth and commoditie he resembled and lykened to such gestes as were gently & louyngly called to a rych feaste wel & aboundauntly prepared in all thynges, and yet refused to come:
or how kindly so ever they be called there to, whose unkindness, and forgetfulness of their own wealth and commodity he resembled and likened to such gests as were gently & lovingly called to a rich feast well & abundantly prepared in all things, and yet refused to come:
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hauynge very vayne excuses for them STARTPAGElxxxiiij selues, whose vnkynde behauiour was reported to the feastmaker & moued hym to displeasure & to renounce them for theyr vnworthynes & to take other to syt at hys feast.
having very vain excuses for them STARTPAGElxxxiiij selves, whose kind behaviour was reported to the Feast maker & moved him to displeasure & to renounce them for their unworthiness & to take other to fit At his feast.
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Whyche although they were but of poore estimation, yet bycause they were ready wt great thankes to receyue the lyberalitie of the feaste maker so gently offred wythout theyr deseruynge, they were admytted to sytte at hys owne table wyth hymselfe & had the fruition of those delicates, which the other that were fyrst called refused & despysed.
Which although they were but of poor estimation, yet Because they were ready with great thanks to receive the lyberalitie of the feast maker so gently offered without their deserving, they were admitted to fit At his own table with himself & had the fruition of those delicates, which the other that were fyrst called refused & despised.
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Here is mater (my frendes) for vs that be Gentyles to consyder wyth great thankes to almyghty God, that where as the people of the Iues were fyrst called by the seruauntes and messangers of hys word, to the great supper of the ioye of heauen, and they refused to come:
Here is mater (my Friends) for us that be Gentiles to Consider with great thanks to almighty God, that where as the people of the Iues were fyrst called by the Servants and messengers of his word, to the great supper of the joy of heaven, and they refused to come:
and furdest from hym, in somuch as we were wyde of all truth and lyght, syttynge in moost blynde darkenes of errour and ydolatrye, wanderynge in the bye pathes and croked wayes of our owne lustes and ymaginations,
and furthest from him, in So much as we were wide of all truth and Light, sitting in most blind darkness of error and idolatry, wandering in the buy paths and crooked ways of our own lusts and Imaginations,
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And yet pleased it hym to sende hys seruauntes to preach vs hys gospell and by the violence of so great gentylnes offered vs and earnest callynge on vs by hys Apostles, we were brought into his holy house & church of hys electe:
And yet pleased it him to send his Servants to preach us his gospel and by the violence of so great gentleness offered us and earnest calling on us by his Apostles, we were brought into his holy house & Church of his elect:
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so that now Christ wyth al his ryghtuousnes, wyth all hys iustice and holynes is frely gyuen vs to our welth and commoditie yf we wyll applye our selues by fayth and charitie to oure callynge.
so that now christ with all his righteousness, with all his Justice and holiness is freely given us to our wealth and commodity if we will apply our selves by faith and charity to our calling.
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Yf we wante strength to fyght agaynst our inuisible enemyes, the worlde, the fleshe, and the deuell, in Christes power and assystence shall we no fayle haue the victory and ouer come them all.
If we want strength to fight against our invisible enemies, the world, the Flesh, and the Devil, in Christ's power and assistance shall we not fail have the victory and over come them all.
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Yf we desyre to be delyuered of thys transytory world and to be present wyth God to syt at hys table, let vs a whyle tary in hope vntyll the Lorde call vs and we shall not doubt but be caryed thyther wyth his holy angels, wyth hym to dwel for euer.
If we desire to be Delivered of this transitory world and to be present with God to fit At his table, let us a while tarry in hope until the Lord call us and we shall not doubt but be carried thither with his holy Angels, with him to dwell for ever.
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He hath not prepared thys supper of euerlastynge lyfe of hys fre mercy onely but hath also as frely prepared all necessarye helpes and meanes for vs to vse to the better attaynynge of thys supper.
He hath not prepared this supper of everlasting life of his from mercy only but hath also as freely prepared all necessary helps and means for us to use to the better attaining of this supper.
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One had bought a farme and was so holly bente to improue and enlarge that, to beare rule and raygne in the worlde, that he hadde no leasure nor space to gyue eare to the feastmakers callynge,
One had bought a farm and was so holly bent to improve and enlarge that, to bear Rule and Reign in the world, that he had no leisure nor Molle to gyve ear to the feastmakers calling,
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An other was so busely set about hys oxen and other possession, couetously gatherynge lucre and gaynes, to enrych hymselfe, that he chose rather to lose the commoditie of that delicate supper then to lose hys gaynes.
an other was so busily Set about his oxen and other possession, covetously gathering lucre and gains, to enrych himself, that he chosen rather to loose the commodity of that delicate supper then to loose his gains.
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Let vs take hede my frendes that we be not so ouercome of these euel affections before rehersed, that we folowe not them and refuse to come to the supper of euerlastyng lyfe wherevnto we be called.
Let us take heed my Friends that we be not so overcome of these evil affections before rehearsed, that we follow not them and refuse to come to the supper of everlasting life whereunto we be called.
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but so to set our hartes vpon our dignities and preeminence, that we shal for the sauegard of them forsake the truth, and peruerte iustice: that is abhominable before God.
but so to Set our hearts upon our dignities and preeminence, that we shall for the safeguard of them forsake the truth, and pervert Justice: that is abominable before God.
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So to ensue honoure and worshyp, that we shall labour by falshode and sedition, by secrete conspiracye to gette it, that is abominable before God, and wylbe surely reuenged:
So to ensue honour and worship, that we shall labour by falsehood and sedition, by secret Conspiracy to get it, that is abominable before God, and wylbe surely revenged:
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Fynally we be here cōforted agaynst the crosse and temptacions and be put in mynde by saynt Peter, yt the God of all grace whych hath called vs to hys eternal glorye by Christ our Lorde, woll at last delyuer vs,
Finally we be Here comforted against the cross and temptations and be put in mind by saint Peter, that the God of all grace which hath called us to his Eternal glory by christ our Lord, will At last deliver us,
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Wherfore we ought not to thynke that we only be tempted and troubled, but we suffer it in cōmune wyth so many as are earnest beleuers of Christes holy worde.
Wherefore we ought not to think that we only be tempted and troubled, but we suffer it in commune with so many as Are earnest believers of Christ's holy word.
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but with stedfast fayth, whych commeth from the harte cleauyng fast to Christ the Lorde and conquerour of Satan our enemye, knowynge this, that the same afflicciōs be appoynted to ye hole christen brotherhod through out the worlde.
but with steadfast faith, which comes from the heart cleaving fast to christ the Lord and conqueror of Satan our enemy, knowing this, that the same afflictions be appointed to you hold christian brotherhood through out the world.
And why? For our aduersary (I say not ye worldes aduersary but ye aduersary of thē which folow godlynes,) I meane the deuell busely wythout ceasynge walketh about lyke a roarynge Lyon on euery syde, 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 STARTPAGElxxxviij agaynst such as renounce the worlde & folow Christ I meane such as be ryght christian mē 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 why? For our adversary (I say not the world's adversary but you adversary of them which follow godliness,) I mean the Devil busily without ceasing walks about like a roaring lion on every side, to what end? to devour and utterly to destroy us Surely (good people our Mortal enemy the Devil is ever lying in wait not against the world but STARTPAGElxxxviij against such as renounce the world & follow christ I mean such as be right christian men and women to intent he might chase and drive them away from the Confessi of the Gospel unto foul and unclean lusts, whom unless we resist with faith, soberness, watching,
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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:
But when? surely in due time, not when it Seemeth good to us, but when God shall see it most convenient for us And let us cast all our care upon him, let us (I say) commend and commit our cause to God, which shall fight and care for us Second, for as as the Devil hates nothing Worse then mutual Obedience and subjection in the congregation:
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Let vs then my frendes be humbled, let vs submytte oure selues vnder the myghty hāde of God, that is to say let vs know, that whyle we submytte oure selues one to another, we exhibite and do thys office of obediēce not to mē, but to God hymselfe.
Let us then my Friends be humbled, let us submit our selves under the mighty hand of God, that is to say let us know, that while we submit our selves one to Another, we exhibit and do this office of Obedience not to men, but to God himself.
They that in thys wyse beynge humbled, do cast the hole trust and affiaūce of theyr harte vpon God shall at length no doubt be promoted and auaunced vp on hygh.
They that in this wise being humbled, do cast the hold trust and affiance of their heart upon God shall At length no doubt be promoted and advanced up on high.
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and vtterly to be brought to nought, so that dispayryng of al mās 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.
and utterly to be brought to nought, so that despairing of all men help, we perceive both that we be nothing & that we can do nothing, upon which humility also a certain outward soberness and meekness Followeth towards the world.
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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 hāde of god.
This epistle (good people) is a right comfortable Lesson, exhorting us to lowliness and modesty by the hope of everlasting rewards which remain unto us Fyrst Therefore saint Peter biddeth us Here to be humbled under the mighty hand of god.
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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.
But the God of all grace which hath called us unto his Eternal glory by christ Iesus, shall his own self (After that you have suffered a little affliction) make you perfect settle, strength, and stablish you.
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.
Which Angels also At our departure out of this vale of misery shall carry up our Souls into heaven, where we shall have the most full fruition of all joy with Christ our Lord.
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And thā doubtles the angels in heauen shall haue more ioye ouer vs, thā ouer all those which were counted moost holy & perfyte persons in the syght of the worlde.
And than doubtless the Angels in heaven shall have more joy over us, than over all those which were counted most holy & perfect Persons in the sight of the world.
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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.
But let us humbly and thankfully At the preaching of Christ's holy word, which it hath pleased him now in these last days to disclose and open again unto us, to Repent us of our wandering out of the right Way.
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Wherfore my frendes let vs not be lykened to these religiouse proude and presumptuouse Pharisees & scribes whych murmured and grudged at the tēder harte and kyndnes of our Sauiour Christ, & which iustifyed themselues;
Wherefore my Friends let us not be likened to these religious proud and presumptuous Pharisees & Scribes which murmured and grudged At the tender heart and kindness of our Saviour christ, & which justified themselves;
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Finally forasmuch as Christ sayeth, that the angels in heauen do ioye vpon such as repent, we be here taught yt repentaunce is a worke very acceptable and pleasynge to God.
Finally forasmuch as christ Saith, that the Angels in heaven do joy upon such as Repent, we be Here taught that Repentance is a work very acceptable and pleasing to God.
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And after STARTPAGExci we be ones reduced and broughte home agayne to the flocke, we be not set in a felde alone by our selues, where we alone shall fede,
And After STARTPAGExci we be ones reduced and brought home again to the flock, we be not Set in a field alone by our selves, where we alone shall fede,
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But how doth he seke vs? Truly by hys worde, whyche beynge preached vnto vs reproueth vs of our wandrynge and strayenge abrode, whyche knowen, we be brought agayne by Christe our pastoure and shepeherde to the flocke, that is to wyte, we be made the true members of the true church.
But how does he seek us? Truly by his word, which being preached unto us Reproveth us of our wandering and strayenge abroad, which known, we be brought again by Christ our pasture and shepherd to the flock, that is to wit, we be made the true members of the true Church.
The seconde parable of the woman whych had lost a grote, and after much sekynge, founde it agayne, meaneth the same thynge, that ye other parable doth In dede the woman is a weake vessell.
The seconde parable of the woman which had lost a groat, and After much seeking, found it again, means the same thing, that you other parable does In deed the woman is a weak vessel.
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My frendes what meaneth thys parable? who is thys sheperd or shepemayster? Surely it is our mayster Christ, he fedeth hys shepe, he teacheth all men in the wylsome & deserte worlde, of these shepe, one strayth abrode and is lost, the other in theyr owne conceytes and iudgement erre not but be styll in the ryght waye and therfore they nede not to be sought and to be redemed.
My Friends what means this parable? who is this Shepherd or shepemayster? Surely it is our master christ, he feedeth his sheep, he Teaches all men in the wylsome & desert world, of these sheep, one strayth abroad and is lost, the other in their own conceits and judgement err not but be still in the right Way and Therefore they need not to be sought and to be redeemed.
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What man of you, (sayth Christe) whyche yf he haue an hundred shepe and fortune to lose one of them wyll not forthwyth leaue the fourescore & nyntene in wyldernesse,
What man of you, (say Christ) which if he have an hundred sheep and fortune to loose one of them will not forthwith leave the fourescore & nyntene in Wilderness,
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And in these parables lyeth hyd the ryght dradfull iudgement of God agaynst these proude religious and holy pharisees that woll euermore iustifye themselues which STARTPAGExc shalbe reiected and shaken of wyth theyr iusticies, where as the penitent and lowly synners shalbe receyued.
And in these parables lies hid the right dreadful judgement of God against these proud religious and holy Pharisees that will evermore justify themselves which STARTPAGExc shall rejected and shaken of with their Justices, where as the penitent and lowly Sinners shall received.
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In dede Christ myght haue made answere to the pharisees and scribes wythout parables euen wyth open textes out of the prophetes concernynge hys offices But thys he doth not, that hearynge they shuld not heare,
In deed christ might have made answer to the Pharisees and Scribes without parables even with open texts out of the Prophets Concerning his Offices But this he does not, that hearing they should not hear,
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Al these offyces of Christ be euery where recorded in scripture, and he doth expresse them here in the parables insuynge, to thintēt he wolde shewe that he doth not amysse in that he receyueth synners and taketh meate wyth them.
All these Offices of christ be every where recorded in scripture, and he does express them Here in the parables ensuing, to intent he would show that he does not amiss in that he receiveth Sinners and Takes meat with them.
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Moreouer that hys offyce and feate was to feede hys flocke lyke a shepeherde, to gather together the lambes with hys arme to releue them in hys bosome, also such as be lost to seke vp, such as go astraye to brynge agayne, suche as be wounded to bynde vp, suche as be weake to make stronge, and so forth.
Moreover that his office and feat was to feed his flock like a shepherd, to gather together the Lambs with his arm to relieve them in his bosom, also such as be lost to seek up, such as go astray to bring again, such as be wounded to bind up, such as be weak to make strong, and so forth.
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But he put forth this parable vnto them. &c. Good people ye shal vnderstande, that our mayster Christ bycause he wolde not gyue a iust cause of offense to the pharisees & scribes, studyeth to heale them wyth two feate parables, by whych he teacheth, that not without cause, he receiueth synners and eateth with them.
But he put forth this parable unto them. etc. Good people you shall understand, that our master christ Because he would not gyve a just cause of offence to the Pharisees & Scribes, studieth to heal them with two feat parables, by which he Teaches, that not without cause, he receiveth Sinners and Eateth with them.
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and what saye they? Lo thys felowe, whyche is reported to be the sonne of God and whych maketh himselfe so perfyte and holy a persone receyueth synful persons in to hys company,
and what say they? Lo this fellow, which is reported to be the son of God and which makes himself so perfect and holy a person receiveth sinful Persons in to his company,
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But the moost holy and religious pharisees and famouse doctours of the law and scribes are nothynge content herewt, they murmoure, they grudge, they snouffe at hym,
But the most holy and religious Pharisees and famous Doctors of the law and Scribes Are nothing content herewt, they murmoure, they grudge, they snouffe At him,
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and to heare Christ, whome forthwyth he louyngly receyueth, and lyke a tender and a good phisician goeth about to laye his medecine and salue to theyr diseases.
and to hear christ, whom forthwith he lovingly receiveth, and like a tender and a good Physician Goes about to say his medicine and salve to their diseases.
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The publicanes then, that is to saye, customers, tribute gatherers, or baylyfes, whych amonges the Iues and namely amōges the religiouse pharisees were counted vnholy persons,
The Publicans then, that is to say, customers, tribute gatherers, or Bailiffs, which among the Iues and namely among the religious Pharisees were counted unholy Persons,
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Yea whan they se that Christe bestoweth hys Gospell vpon synners, they grudge therat, & inuye that they shulde haue such fauour and grace at hys handes.
Yea when they see that Christ bestoweth his Gospel upon Sinners, they grudge thereat, & inuye that they should have such favour and grace At his hands.
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IN thys Gospell (deare brethren) is set before our eyen the notable exemple of the louyng kyndnes and mercy of Christ towardes vs wretched synners and lost shepe,
IN this Gospel (deer brothers) is Set before our eyes the notable exemple of the loving kindness and mercy of christ towards us wretched Sinners and lost sheep,
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I saye vnto you, that lykewyse ioye shalbe in heauen ouer one synner that repenteth, more than ouer nyntye and nyne iust persons, whych nede no repentaunce.
I say unto you, that likewise joy shall in heaven over one sinner that Repenteth, more than over nyntye and nyne just Persons, which need no Repentance.
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,
for to overcome the strong & unruly affections of our corrupt nature, and thereupon in cowardness to gyve over and suffer our selves to be led under their captivity,
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but we our selues (sayeth saynt Paule) whych haue the fyrst frutes of goddes spirite, endowed wyth singuler prerogatyues aboue other of goddes householde, beynge the heades and teachers of the people and made of God ye vessels to receaue and kepe the moost worthy and excellent treasure of hys gospell, we our selfe are in daunger & subiecte to manyfolde aduersities in the worlde, in somuch that we are as men dayly in daunger and iudged to death,
but we our selves (Saith saint Paul) which have the fyrst fruits of God's Spirit, endowed with singular prerogatyues above other of God's household, being the Heads and Teachers of the people and made of God the vessels to receive and keep the most worthy and excellent treasure of his gospel, we our self Are in danger & Subject to manifold adversities in the world, in So much that we Are as men daily in danger and judged to death,
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Who can requyre of God to be spared frō hys crosse, where god spared not hys owne deare and welbeloued sonne Christ? He suffred al reproffes and afflictions & suffered to the death of ye crosse and yet deserued it not, why than shuld not we that be synners content our selues to suffer,
Who can require of God to be spared from his cross, where god spared not his own deer and well-beloved son christ? He suffered all reproffes and afflictions & suffered to the death of the cross and yet deserved it not, why than should not we that be Sinners content our selves to suffer,
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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,
BRethren, I suppose that the afflictions of this life, Are not worthy of the glory, which shall be showed upon us For the fervent desire of the creature Abideth, looking when the Sons of god shall appear,
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 father, of the sonne,
or whither he would have us suffer for the trial of our faytht, hat so by our patience, we might Glorify his name and edify our neighbour by our exemple? Let us bliss our selves in the name of the father, of the son,
Such an vnitie & consente is there betwene the members of Christes mysticall body, that what one member suffreth, all the resydue fele the grefe of the same:
Such an unity & consent is there between the members of Christ's mystical body, that what one member suffers, all the residue feel the grief of the same:
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for they knowe that they shall ones be delyuered, not only from theyr payne and trauayle in chaūgynge and renewynge themselues frō tyme to tyme for mans vse and commoditie, in perpetuall generation and corruption:
for they know that they shall ones be Delivered, not only from their pain and travail in changing and renewing themselves from time to time for men use and commodity, in perpetual generation and corruption:
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In a parable (good frendes) thus saynt Paule speaketh vnto you, to comforte you, that for some solace of your payne and aduersitie, ye haue all ye creatures of god suffer with you.
In a parable (good Friends) thus saint Paul speaks unto you, to Comfort you, that for Some solace of your pain and adversity, you have all you creatures of god suffer with you.
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Count it not for any vayn inuentiō fayned of saynt Paule, for he sayd that he knewe it to be thus in dede, that al creatures do suffer parte wyth goddes electe in theyr troubles.
Count it not for any vain invention feigned of saint Paul, for he said that he knew it to be thus in deed, that all creatures do suffer part with God's elect in their Troubles.
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whā all beastes trauayle wyth payne and doloure to increase in theyr kynde, whan al creatures are subiecte to such continuall alteration, formed and reformed frō one fasshion to another, what sygnifyeth it vnto vs but that they be partakers of such paynes as goddes seruauntes be put to?
when all beasts travail with pain and dolour to increase in their kind, when all creatures Are Subject to such continual alteration, formed and reformed from one fashion to Another, what signifieth it unto us but that they be partakers of such pains as God's Servants be put to?
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And thus in theyr paynfull trauayle they continue tyll the daye come whan goddes chyldren shalbe delyuered of all theyr mysery, which they lōge for both for the electes sake and theyr owne also.
And thus in their painful travail they continue till the day come when God's children shall Delivered of all their misery, which they long for both for the elects sake and their own also.
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Thys desyre and carefulnes is not in vnreasonable creatures only, neyther do they alone suffer such vexacion and abuse in the world to be wrongfully dealt with:
This desire and carefulness is not in unreasonable creatures only, neither do they alone suffer such vexation and abuse in the world to be wrongfully dealt with:
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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 chyldrē of god euen the delyueraunce of our bodye.
Not only it, but we also which have the fyrst fruits of the Spirit, mourn in our selves also and wait for the adoption of the children of god even the deliverance of our body.
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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, the fleshe,
THe holy Apostle saint Paul well-beloved brothers and Sisters considering the state of true christian men which live godly in this world to be full of adversities and Troubles which be offered unto them both by the world, the Flesh,
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onles they be armed & fensed with the armoure of gods worde, exhorteth vs therfore in thys epistle by dyuerse reasons STARTPAGElxcij to pacience and sufferaūce:
unless they be armed & fenced with the armour of God's word, exhorteth us Therefore in this epistle by diverse Reasons STARTPAGElxcij to patience and sufferance:
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Howe great so euer the payne be of oure aduersitie that we suffer here, I thynke it nothynge (sayeth saynt Paule) to ye glorye that shall appeare vnto vs, which is so great and infinite that it can not be comprehended of any mans vnderstandynge.
Howe great so ever the pain be of our adversity that we suffer Here, I think it nothing (Saith saint Paul) to the glory that shall appear unto us, which is so great and infinite that it can not be comprehended of any men understanding.
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It farre passeth the eye of man to se thorowe it, or the eare to heare ye greatnes therof or the harte of man to vnderstande the glorye that God hath prepared for them yt 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.
It Far passes the eye of man to see thorough it, or the ear to hear you greatness thereof or the heart of man to understand the glory that God hath prepared for them that love him, which Are content After the exemple of his well-beloved son christ to suffer and to bear their cross with good heart and will.
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,
If the greatness of adversity fears us, let us call to mind that when we suffer innocently, we suffer with christ and christ with us If we be of the body by true faith,
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:
Let Roman think it impossible to bear patiently the loss of name, of goods, of wife and children, to bear the great assaults of the Devils temptations:
Why seyst thou a moate in thy brothers eye, but cōsyderest not the beame that is in thyne owne eye? Eyther how cannest thou saye to thy brother, Brother, let me pull out the moote that is in thyne eye,
Why Sayest thou a moat in thy Brother's eye, but consyderest not the beam that is in thine own eye? Either how Canst thou say to thy brother, Brother, let me pull out the moot that is in thine eye,
STARTPAGExcv The Gospell on the.iiij. sondaye after Trinitie. The.vi. chapter of Luke. Thargument. ☞ Christian lawes be here described. IEsus sayd vnto hys disciples.
STARTPAGExcv The Gospel on the iiij Sunday After Trinity. The vi chapter of Luke. The argument. ☞ Christian laws be Here described. IEsus said unto his Disciples.
good measure and pressed downe, and shaken together and runnynge ouer shall men gyue into your bosomes For wyth the same measure that ye mete wythall, shal other mē mete to you again.
good measure and pressed down, and shaken together and running over shall men gyve into your bosoms For with the same measure that you meet withal, shall other men meet to you again.
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These be the preceptes of our Sauiour Christ, wherby a christian mā shalbe knowen. Wherfore let vs earnestly imbrase them & execute them in our lyuynge.
These be the Precepts of our Saviour christ, whereby a christian man shall known. Wherefore let us earnestly embrace them & execute them in our living.
Lo good frendes here ye be taught by Christe, to be tender harted or mercyfull accordynge to thexemple of the father in heauen, not to iudge, not to cōdemne but to remytte all to God and to gods minister the temporall ruler, we be taughte to be perfyte and not to be captiouse but gently to wynke at the small offenses of our brethrē.
Lo good Friends Here you be taught by Christ, to be tender hearted or merciful according to thexemple of the father in heaven, not to judge, not to condemn but to remytte all to God and to God's minister the temporal ruler, we be taught to be perfect and not to be captious but gently to wink At the small offenses of our brothers.
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Into thys pooke we be alwayes perynge and lokyng, but in the other pooke of the wallet whyche hangeth at our backe wherin our own faultes be put, we neuer loke.
Into this pook we be always perynge and looking, but in the other pook of the wallet which hangs At our back wherein our own Faults be put, we never look.
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and interprete well the small erroure and faulte of our brethren? Why do we not rather go downe to the intrayles of our owne harte, and se our owne stuffe? Esope the fable wryter doth very STARTPAGExcvij well paynt vs, he fayneth that euery man hath two pookes or wallettes, the one hangynge before him, the other hangynge behynde hym.
and interpret well the small error and fault of our brothers? Why do we not rather go down to the intrayles of our own heart, and see our own stuff? Aesop the fable writer does very STARTPAGExcvij well paint us, he feigneth that every man hath two pookes or wallettes, the one hanging before him, the other hanging behind him.
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how wycked, how ypocrite lyke, how vncharitable a thynge is it, to iudge oure neyghbours of lyghte maters, where as we be an hundred tymes worse our selues? Why do we not rather gētly bear, dissemble,
how wicked, how Hypocrite like, how uncharitable a thing is it, to judge our neighbours of Light maters, where as we be an hundred times Worse our selves? Why do we not rather gently bear, dissemble,
He is blynde whych hath not the pure & ryghte vnderstandynge of gods worde, yf thys man teacheth, he teacheth not well, he can be no good leader or guyde.
He is blind which hath not the pure & right understanding of God's word, if this man Teaches, he Teaches not well, he can be no good leader or guide.
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But he yt is vnfaythfull in lytle, how can he be faythfull in muche sayeth Christ? Wherfore loke wt what measure that we mete wythall to others, wyth the same shal other men mete to vs agayne.
But he that is unfaithful in little, how can he be faithful in much Saith christ? Wherefore look with what measure that we meet withal to Others, with the same shall other men meet to us again.
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Here my frendes ye se, that onles we forgyue other mē theyr offences, whych they haue trespassed agaynst vs, our heauenly father woll not surely forgyue vs. And therfore we saye in our pater noster called ye Lordes prayer.
Here my Friends you see, that unless we forgive other men their offences, which they have trespassed against us, our heavenly father will not surely forgive us And Therefore we say in our pater Noster called the lords prayer.
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Wherfore the wycked Anabaptistes are to be banyshed whych condemne temporall or ciuile iudgementes. It foloweth in the texte. Forgyue and ye shalbe forgyuen.
Wherefore the wicked Anabaptists Are to be banished which condemn temporal or civil Judgments. It Followeth in the text. Forgive and you shall forgiven.
But marke my frendes that thys is only spoken of priuate iudgement and priuate condemnation, that is to saye, I maye not be myne owne iudge, I maye not reuenge myne owne quarell,
But mark my Friends that this is only spoken of private judgement and private condemnation, that is to say, I may not be mine own judge, I may not revenge mine own quarrel,
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and shutteth vp the intrayles of hys harte from hym, howe can the loue and charitie of God remayne in such a person, sayeth ye Euangelist Ihon? Certes, he that hath compassion and pytie of the poore, is a great gayner and who so fedeth, shalbe fedde agayne.
and shutteth up the intrayles of his heart from him, how can the love and charity of God remain in such a person, Saith the Evangelist John? Certes, he that hath compassion and pity of the poor, is a great gainer and who so feedeth, shall fed again.
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GOod people our Sauiour Christ in thys gospell setteth forth vnto vs certayne christian lawes that is to saye certayne officies or duties of charitie and frutes of fayth.
GOod people our Saviour christ in this gospel sets forth unto us certain christian laws that is to say certain Offices or duties of charity and fruits of faith.
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nor yet in your other worldly matters, but be ye compaciente, that is to saye, suffer together and beare one wyth an other, be ye indowed with brotherly loue and charitie, be ye tender of harte & pytifull, easy to forgyue all offences, easy to departe youre goodes and money,
nor yet in your other worldly matters, but be you compaciente, that is to say, suffer together and bear one with an other, be you endowed with brotherly love and charity, be you tender of heart & pytifull, easy to forgive all offences, easy to depart your goods and money,
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Moreouer se ye rēder not euel for euell, but beare ye iniurye and wronge paciently, accordynge to the example of Christ, resignynge and commyttynge the punyshment and vengeaūce to gods hande,
Moreover see you render not evil for evil, but bear you injury and wrong patiently, according to the Exampl of christ, resignynge and Commiting the punishment and vengeance to God's hand,
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and whych worke you displeasures, knowyng thys, that ye were called by the franke election of God & of his special grace and mere goodnes euen before the foūdacions of the worlde were layde, that ye shulde receyue not the blessynge of the world but the blessing of the heritage of God, that is to wyt, euerlastynge lyfe, whych heritage pertayneth vnto vs not as vnto naturall chyldren but as chyldren of adoption & election.
and which work you displeasures, knowing this, that you were called by the frank election of God & of his special grace and mere Goodness even before the foundations of the world were laid, that you should receive not the blessing of the world but the blessing of the heritage of God, that is to wit, everlasting life, which heritage pertaineth unto us not as unto natural children but as children of adoption & election.
Fynally, the Apostle Peter doth here propoūde and set forth vnto vs two great commodities and profytes, whych folow them that worke well, the one is a temporall pleasure and commoditie to be taken here in thys worlde, whyche is, that no man shall harme them,
Finally, the Apostle Peter does Here propound and Set forth unto us two great commodities and profits, which follow them that work well, the one is a temporal pleasure and commodity to be taken Here in this world, which is, that no man shall harm them,
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yf they lyue after a ciuile and honeste fashion amonges men in the worlde, the other is an euerlastynge and heauenly commoditie to be taken in the worlde to come, whych is, euerlastynge blesse.
if they live After a civil and honest fashion among men in the world, the other is an everlasting and heavenly commodity to be taken in the world to come, which is, everlasting bless.
BRethren, be ye all of one mynde, of one harte loue as brethrē, be pytiful, be courteous meke not rendrynge euell for euel, or rebuke for rebuke: but cōtrary wyse, blesse:
BRethren, be you all of one mind, of one heart love as brothers, be pytiful, be courteous meek not rendering evil for evil, or rebuke for rebuke: but contrary wise, bless:
IN thys Gospel (good people) Christ teacheth the vertue and power of hys worde, to thyntent to cōfirme the fayth of hys disciples, that he is the true Messias, God an man.
IN this Gospel (good people) christ Teaches the virtue and power of his word, to thyntent to confirm the faith of his Disciples, that he is the true Messias, God an man.
Furthermore he taketh care for theyr bodelye sustenaunce sygnifyenge, that nothyng can wel prosper, onles he furthereth and putteth STARTPAGEC hys hande thervnto.
Furthermore he Takes care for their bodily sustenance sygnifyenge, that nothing can well prosper, unless he furthereth and putteth STARTPAGEC his hand thereunto.
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when the synfull people whych were troubled in conscience wyth theyr offenses, preassed vpon hym, to heare the worde of God, that theyr conscience myghte be healed by the medicine therof, he stode by the lake of Genezareth which is a water of Galilie,
when the sinful people which were troubled in conscience with their offenses, pressed upon him, to hear the word of God, that their conscience might be healed by the medicine thereof, he stood by the lake of Gennesaret which is a water of Galilee,
but mekely and gently prayed this Symon, that he wolde thurst out his shyppe a lytle from the lande, to thintent he myght the more quyetly syt hymselfe downe and teache.
but meekly and gently prayed this Symon, that he would thirst out his ship a little from the land, to intent he might the more quietly fit himself down and teach.
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But ye wyll aske, why Christ sat whan he taught? Surely, syttinge is a sygne of a meke and peacible preacher, he was not a busye and braggynge stryuer or contender,
But you will ask, why christ sat when he taught? Surely, sitting is a Signen of a meek and peaceable preacher, he was not a busy and bragging striver or contender,
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But Christ is euer wonte to preferre the fode of the soule, before the thynges pertaynynge to the sustentacion of the body, and therfore he wylleth vs fyrst to seke the kyngdome of heauen and the iustice therof,
But christ is ever wont to prefer the food of the soul, before the things pertaining to the sustentation of the body, and Therefore he willeth us fyrst to seek the Kingdom of heaven and the Justice thereof,
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And albeit that Simon Peter dispayred that the lettynge downe of the nettes coulde do any good, seynge they had laboured all the nyght before in vayne,
And albeit that Simon Peter despaired that the letting down of the nets could do any good, sing they had laboured all the night before in vain,
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Secondly, that we shulde acknowlege oure vnworthynes, how we be farre vnworthy that God shulde bestowe so hygh benefytes vpon vs. And thys vnworthynes ought to sprynge of the knowlege of our sinnes,
Secondly, that we should acknowledge our unworthiness, how we be Far unworthy that God should bestow so high benefits upon us And this unworthiness ought to spring of the knowledge of our Sins,
Thus a man to shewe hys kyndnes and to knowlege hymselfe a synfull person before God, the scripture calleth it the sacrifice of prayse moost acceptable to the Lorde of heauen.
Thus a man to show his kindness and to knowledge himself a sinful person before God, the scripture calls it the sacrifice of praise most acceptable to the Lord of heaven.
Ye must vnderstande then that the Gospell perteyneth to the conscience, and therfore it teacheth not ye chaunge of the temporall lyfe or state whyche ciuile ordinaunce alloweth.
You must understand then that the Gospel pertaineth to the conscience, and Therefore it Teaches not you change of the temporal life or state which civil Ordinance alloweth.
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And then doubt we not, but we shalbe called to the greate feaste, where we shall sytte at table wyth the hole company of heauen in the heauenly palace of God the father.
And then doubt we not, but we shall called to the great feast, where we shall fit At table with the hold company of heaven in the heavenly palace of God the father.
BRethren, knowe ye not that all we whych are baptised into Iesu Christ, are baptysed to dye wyth hym? We are buryed then wyth him by baptysme, STARTPAGEcij for to dye:
BRethren, know you not that all we which Are baptised into Iesu christ, Are baptised to die with him? We Are buried then with him by Baptism, STARTPAGEcij for to die:
knowynge thys, that our olde man is crucifyed wyth hym also, that the bodye of synne myghte vtterly be destroyed, that henseforth we shulde not be seruaūtes vnto synne.
knowing this, that our old man is Crucified with him also, that the body of sin might utterly be destroyed, that henceforth we should not be Servants unto sin.
knowynge, that Christe beynge raysed from death, dyeth nomore. Death hath nomore power ouer hym. For as touchynge that he dyed he dyed concernynge synne once.
knowing, that Christ being raised from death, Dies No more. Death hath No more power over him. For as touching that he died he died Concerning sin once.
AFter the holy Apostle saint Paule (good christē people) had declared to the Romaynes the profyte of these two great artycles of our fayth, that is to saye, christes death and his resurrection, shewing them, that Christ by hys moost precious death purchased the euerlastynge remission of our synne,
After the holy Apostle saint Paul (good christian people) had declared to the Romans the profit of these two great Articles of our faith, that is to say, Christ's death and his resurrection, showing them, that christ by his most precious death purchased the everlasting remission of our sin,
and apeased ye wrath of the father and made vs in fauoure agayne wyth hym & that by this his dede we be iustified, made goddes louynge chyldren and the ryghte enheritours of the kyngdome of heuen:
and appeased you wrath of the father and made us in favour again with him & that by this his deed we be justified, made God's loving children and the right enheritours of the Kingdom of heaven:
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and setteth it before vs as an exēple to folow the maner therof in our owne selfe, meanynge it shulde not auayle vs to beleue that Christe dyed and rose agayne from death:
and sets it before us as an exemple to follow the manner thereof in our own self, meaning it should not avail us to believe that Christ died and rose again from death:
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Do ye not knowe (sayeth saynt Paule) what further thynge is sygnifyed vnto you in Christes death? or to what ende ye be baptysed? Verely so many as be christened in the name of Christ Iesus and by baptisme be grafte in the nomber of hys seruauntes, be therfore baptised that in a certayne similitude they shulde dye wyth hym.
Do you not know (Saith saint Paul) what further thing is sygnifyed unto you in Christ's death? or to what end you be baptised? Verily so many as be christened in the name of christ Iesus and by Baptism be graft in the number of his Servants, be Therefore baptised that in a certain similitude they should die with him.
Such a signification and fygure hath Christes death vnto vs, that besyde that it is the pryce of our synnes, it monysheth vs daylye to dye to synne, dayly to mortifye and to slee ye euell affections and motions of synne and concupiscence rysynge vp in our hartes agaynst the wyll of God.
Such a signification and figure hath Christ's death unto us, that beside that it is the price of our Sins, it monisheth us daily to die to sin, daily to mortify and to slee you evil affections and motions of sin and concupiscence rising up in our hearts against the will of God.
it meaneth nothinge els but that our synne is washed and slayne by Christ, and we by hys grace lyft vp frome deth (whych our synne deserued) to euerlasting lyfe.
it means nothing Else but that our sin is washed and slain by christ, and we by his grace lift up from death (which our sin deserved) to everlasting life.
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And thys is the vertue & fygure of baptysme, whych yf we take not after thys purpose, we do but deceyue oure selues wyth the outwarde token of the sacrament and lose the inwarde commoditie therof.
And this is the virtue & figure of Baptism, which if we take not After this purpose, we do but deceive our selves with the outward token of the sacrament and loose the inward commodity thereof.
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Wherfore my frendes consyder the spirituall meanynge of this holy STARTPAGEciij sacrament, & let it put you in mynde that ye haue promysed there a perpetuall mortificacion and penaunce of your synne: wherof it is a sygne.
Wherefore my Friends Consider the spiritual meaning of this holy STARTPAGEciij sacrament, & let it put you in mind that you have promised there a perpetual mortification and penance of your sin: whereof it is a Signen.
For we be not washed from our synne by the bloude of Christe shed for vs in hys death, that we shulde retourne agayne therto but therfore be we clensed, that from henseforth we shulde defoule our selfe nomore wyth synne.
For we be not washed from our sin by the blood of Christ shed for us in his death, that we should return again thereto but Therefore be we cleansed, that from henceforth we should defoul our self No more with sin.
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And as Christ dyed and was buryed for vs, so shuld we dye and be buryed wyth him, that is to saye, synne shuld dye in vs and be vtterly as buryed, neuer to be sene agayne in our lyfe.
And as christ died and was buried for us, so should we die and be buried with him, that is to say, sin should die in us and be utterly as buried, never to be seen again in our life.
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& in this epistle he sayeth the same, that yf we be folowers of Christ in his death, that is in dyeng to synne, we beleue certaynly that we shall lyue wyth hym.
& in this epistle he Saith the same, that if we be followers of christ in his death, that is in dying to sin, we believe Certainly that we shall live with him.
Euen so suppose you youre selues deade to synne, that is to saye, thynke youre selues so to be discharged from synne & that Christe hath destroyed the power therof for you,
Eve so suppose you your selves dead to sin, that is to say, think your selves so to be discharged from sin & that Christ hath destroyed the power thereof for you,
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Euen so the lyfe whych you now lyue, is to God and to hys pleasure Ye lyue now by your fayth in ryghtuousnes, which commeth by Iesus Christ our Lorde not of any workes of ryghtuousnes whyche we haue done sayeth S. Paule,
Eve so the life which you now live, is to God and to his pleasure You live now by your faith in righteousness, which comes by Iesus christ our Lord not of any works of righteousness which we have done Saith S. Paul,
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But of his mercy hath he saued vs thorow the foūtayne of baptysme wherin we be new borne agayne and renewed by the holy goost, to lyue thys newe lyfe acceptable before god.
But of his mercy hath he saved us thorough the fountain of Baptism wherein we be new born again and renewed by the holy ghost, to live this new life acceptable before god.
And as by the mercy of our Lorde we be set in thys lyfe of grace and strenghthed by hys gracyouse spirite to contynue vs therin, no more to retorne and fall to synne and to the lustes therof:
And as by the mercy of our Lord we be Set in this life of grace and strenghthed by his gracious Spirit to continue us therein, no more to return and fallen to sin and to the lusts thereof:
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euen so is the lyfe of glory which we now tary for in hope the gyfte of almyghty God thorow the merites and purchasynge of Christe Iesu, that all myghte be of God:
even so is the life of glory which we now tarry for in hope the gift of almighty God thorough the merits and purchasing of Christ Iesu, that all might be of God:
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Nowe my frendes, these thynges afore rehersed wel consydered, let vs diligently laboure wyth oure selues to mortifye and subdue the euell desyres of our fleshe.
Now my Friends, these things afore rehearsed well considered, let us diligently labour with our selves to mortify and subdue the evil Desires of our Flesh.
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For it is not ynough to say that we be christen men and that we pertayne to Christe, for he that sayeth he abyde in Christ (as wryteth saynt Ihon) must in such wyse walke in hys lyfe as Christ walked in hys,
For it is not enough to say that we be christian men and that we pertain to Christ, for he that Saith he abide in christ (as writes saint John) must in such wise walk in his life as christ walked in his,
How much then are they deceyued whych in such wyse do fansye of Christ and hys death, that they care not into what synne they fall & STARTPAGEcv continue in only trustyng vaynly vpon the merytes of the same:
How much then Are they deceived which in such wise do fancy of christ and his death, that they care not into what sin they fallen & STARTPAGEcv continue in only trusting vainly upon the merits of the same:
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For though God requyreth fayth as ye fyrste entre to come to Christe, yet he requyreth also, yt out of thys fayth shulde springe good and vertuouse lyuyng.
For though God requireth faith as you First enter to come to Christ, yet he requireth also, that out of this faith should spring good and virtuous living.
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where such frutes be raygnyng, as be adultery, fornication, wantonnes, hatred, stryfe, enuye, wrath, cōtention, sedition, partestakyng, murther, dronkennes, and excesse.
where such fruits be reigning, as be adultery, fornication, wantonness, hatred, strife, envy, wrath, contention, sedition, partestakyng, murder, Drunkenness, and excess.
Ita apostolus portabat iugiter carnis mortificationem in corpore suo, quod qui facit omni tempore semper orat, semper poenitet. &c. Let vs not thinke that the feruentnesse of fayth can ones suffyse, euermore must the crosse be borne, that so we maye be taught euer to loue Christ.
Ita Apostles portabat Yoke carnis mortificationem in corpore Sue, quod qui facit omni tempore semper Orat, semper poenitet. etc. Let us not think that the ferventness of faith can ones suffice, evermore must the cross be born, that so we may be taught ever to love christ.
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Let vs my frendes (all vayne presumptions and false trustes cast awaye) labour to performe our promyse whych we made at the fount stone, let vs I saye renounce the deuell and hys suggestions,
Let us my Friends (all vain presumptions and false trusts cast away) labour to perform our promise which we made At the fount stone, let us I say renounce the Devil and his suggestions,
we shalbe partakers wyth hym in the generall resurrection, for yf the selfe same spirite ruleth in vs to fyghte agaynst synne whych raysed Christe from death to euerlastynge lyfe, it shall also rayse vs from the corporall death of our body to lyfe agayne and that to lyfe euerlastynge.
we shall partakers with him in the general resurrection, for if the self same Spirit Ruleth in us to fight against sin which raised Christ from death to everlasting life, it shall also raise us from the corporal death of our body to life again and that to life everlasting.
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And let vs knowe thys of suertye that as Christe hath not slayne synne and crucifyed it vpon the crosse, that we shulde lyue in it and serue the desyre therof but that we shulde be deliuered frō the daunger of it:
And let us know this of surety that as Christ hath not slain sin and Crucified it upon the cross, that we should live in it and serve the desire thereof but that we should be Delivered from the danger of it:
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euen so ought we to slee oure olde Adam, that is to saye, all euyll motions and lustes of synne whyche we inheryte by that we be Adams chyldren conceyued and borne in synne.
even so ought we to slee our old Adam, that is to say, all evil motions and lusts of sin which we inheryte by that we be Adams children conceived and born in sin.
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but he that wt good hart and wyll studyeth to resyst and fyght against synne and the motions therof and laboureth to kyll it dayly more and more, is now iustifyed from synne that is to saye delyuered from the daunger and penaltye therof.
but he that with good heart and will studieth to resist and fight against sin and the motions thereof and Laboureth to kill it daily more and more, is now justified from sin that is to say Delivered from the danger and penalty thereof.
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Ye wol be christians whō Christe hath redemed, than go to, it shall not become you any longer by disobedience towardes youre rulers & superiours to lyue vnto sinne but vnto ryghteousnes, to thintent ye maye be obedient vnto them and suffre persecution, vexaciō,
the will be Christians whom Christ hath redeemed, than go to, it shall not become you any longer by disobedience towards your Rulers & superiors to live unto sin but unto righteousness, to intent you may be obedient unto them and suffer persecution, vexation,
For we be healed of our synne by hys woundes, by his passion, by his sacrifisyng for vs. Wherfor this is the final vse of our deliueraunce or iustificacion by Christ that we shulde no lōger lyue vnto synne, but vnto iustice & vertue.
For we be healed of our sin by his wounds, by his passion, by his sacrificing for us Wherefore this is the final use of our deliverance or justification by christ that we should no longer live unto sin, but unto Justice & virtue.
Furthermore it is Christe whiche hath borne our synnes on the tree of ye crosse that our synnes myghte be so by hym taken awaye and we beynge deade vnto synne shulde lyue vnto iustice.
Furthermore it is Christ which hath born our Sins on the tree of you cross that our Sins might be so by him taken away and we being dead unto sin should live unto Justice.
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No doubt God iugeth ryghtly, neyther regardyng mens persons (as doth the worlde) neither only after the outwarde workes but after the hart & outwarde work { is } to.
No doubt God Judgeth rightly, neither regarding men's Persons (as does the world) neither only After the outward works but After the heart & outward work { is } to.
THe Epistle of thys daye (good christen people) whiche be the wordes of saynt Peter doth put before our eyes the liefe of our Lord Iesu Christ to this intent & purpose that we shuld folow hym as a perfecte president and exemplar.
THe Epistle of this day (good christian people) which be the words of saint Peter does put before our eyes the lief of our Lord Iesu christ to this intent & purpose that we should follow him as a perfect president and exemplar.
whan he suffered, he threatened not, but cōmytted the vengeaunce to hym that iudgeth ryghtuously whiche his owne selfe bare oure synnes in his body on the tree, that we beynge delyuered from synne, shulde lyue vnto ryghtuousnes.
when he suffered, he threatened not, but committed the vengeance to him that Judgeth ryghtuously which his own self bore our Sins in his body on the tree, that we being Delivered from sin, should live unto righteousness.
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.
if being truly converted and penitent for his Sins he be garnished and clad with this fruitful faith and brenning charity and hope in him which is our only Saviour & redeemer.
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Let vs beare paciently al thing { is } 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 us bear patiently all thing { is } for the love of him, which hath suffered so many tribulations and extreme pains for us Let us not sin willingly Let us not speak any untruth, fraud, dissimulation, and lies.
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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 cōuersation.
and unto the bishop of our Souls which is Eternal, always Mediator and intercessoure for us, always presenting and offering himself for us Let us than good people follow his Conversation.
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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,
Where as before his coming we were as sheep wandering without a sheperde but now by faith we be converted unto our sheperde which is the only good shepherd,
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,
Surely (Saith faint Jerome) there is one pearl most precious of all, that is to wit, the knowledge of our Saviour and the mystery of his passion and resurrection, which when a merchant man hath found (as saint Paul the Apostle did) he despiseth all the Mysteres of the law & Prophets & his old observancy wherein he lived without reproach,
For this is (no doubte) that preciouse perle that Christe speaketh of in the Gospell of Matheu, where he sayth, that the kyngdome of heauen is lyke vnto a marchaunt man, sekynge goodly perles which whā he founde one precious perle, went and solde al that he had & bought it.
For this is (no doubt) that precious pearl that Christ speaks of in the Gospel of Matthew, where he say, that the Kingdom of heaven is like unto a merchant man, seeking goodly Pearls which when he found one precious pearl, went and sold all that he had & bought it.
Let vs than neuer put out of our myndes thys moost comfortable tydynges, thys swete & mery Gospell that Christ bare our synnes in hys body STARTPAGEvij on the tree.
Let us than never put out of our minds this most comfortable tidings, this sweet & merry Gospel that christ bore our Sins in his body STARTPAGEvij on the tree.
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Bytter verely were these strypes to our Sauiour Christe, but they were swete to vs, so swete yt wythout them we shulde haue ben in moost paynfull misery & anguyshe.
Bitter verily were these stripes to our Saviour Christ, but they were sweet to us, so sweet that without them we should have been in most painful misery & anguish.
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But to returne to the texte, S. Peter allegeth here vnto you (good people) the workes of the prophete Esaye, where he sayeth, that by the strypes & woundes of Christe ye were healed. O moost comfortable wordes.
But to return to the text, S. Peter allegeth Here unto you (good people) the works of the Prophet Isaiah, where he Saith, that by the stripes & wounds of Christ you were healed. O most comfortable words.
Yf ye do thys, ye shall shewe youre selues to be in dede ryght and perfyte christen people, the chyldren of saluacion and the enheritours of the kyngdome of STARTPAGEcix God.
If you do this, you shall show your selves to be in deed right and perfect christian people, the children of salvation and the enheritours of the Kingdom of STARTPAGEcix God.
But yf he be a good curate doynge hys duetye, preachyng to hys paryshners the worde of God, gyuing them exēple of good lyuynge and teachyng them Christes rule, that they may knowe it and folow it:
But if he be a good curate doing his duty, preaching to his parishioners the word of God, gyving them exemple of good living and teaching them Christ's Rule, that they may know it and follow it:
and paye thy curate hys duetye, yea though he be neuer so naughty of lyuynge, thoughe he be viciouse, proude, ambiciouse, and though he lyue neuer so gloriously and voluptuously. Peraduenture thou wylt saye.
and pay thy curate his duty, yea though he be never so naughty of living, though he be vicious, proud, Ambitious, and though he live never so gloriously and voluptuously. Peradventure thou wilt say.
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But as touchynge thy tythes and such offerynges as the lawe compelleth the to paye vnto thy curate, surely thou arte bounde faythfully and truly to pay them.
But as touching thy Tithes and such offerings as the law compelleth thee to pay unto thy curate, surely thou art bound faithfully and truly to pay them.
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Surely as longe as thou gettest thy goodes wyth true laboure and wyth no deceyte, nor breakyng goddes cōmaundementes, & yf the poore man hath no nede of thy goodes,
Surely as long as thou gettest thy goods with true labour and with no deceit, nor breaking God's Commandments, & if the poor man hath no need of thy goods,
Therfore yf thou offerest thy gyfte at the aultare, and there remembrest that thy brother hath ought agaynst the, leaue there thyne offerynge before the aultare. &c. Good people I praye you marke well thys maner of speakynge that Christ vseth.
Therefore if thou offerest thy gift At the altar, and there Rememberest that thy brother hath ought against thee, leave there thine offering before the altar. etc. Good people I pray you mark well this manner of speaking that christ uses.
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How hygh a presumption is thys, to compare wyth God, to auaunce oure selues in gods rowme and to auenge our selues, whych thynge only perteyneth to hym. For he sayeth:
How high a presumption is this, to compare with God, to advance our selves in God's room and to avenge our selves, which thing only pertaineth to him. For he Saith:
But I saye vnto you that whosoeuer is angry with hys brother wythout cause shalbe in daunger of iudgement, and who soeuer sayeth to hys brother (racha) shalbe in daunger of counsayll But who so euer sayeth foole, shalbe in daunger of hell fyre.
But I say unto you that whosoever is angry with his brother without cause shall in danger of judgement, and who soever Saith to his brother (Racha) shall in danger of counsel But who so ever Saith fool, shall in danger of hell fire.
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Now the Iues & pharisees dyd not vnderstande theyr lawe, but toke it carnally. For they thought yf they did not kyl outwardly wyth sword, all was saufe.
Now the Iues & Pharisees did not understand their law, but took it carnally. For they Thought if they did not kill outwardly with sword, all was saufe.
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and that he speaketh them to euery one of vs. Nowe what meaneth he by these wordes? Surely he meaneth playnly herby, that thou mayst not slee neyther wyth thy body nor wyth any member.
and that he speaks them to every one of us Now what means he by these words? Surely he means plainly hereby, that thou Mayest not slee neither with thy body nor with any member.
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For the scribes and pharisees had so taught and entysed the people to folowe the lawes and constitutions of men, that gods lawe was lytle or nothynge regarded.
For the Scribes and Pharisees had so taught and enticed the people to follow the laws and constitutions of men, that God's law was little or nothing regarded.
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Whosoeuer shal breake one of these lest commaundentes, shalbe called the leste in the kyngdome of heauen, that is, he shalbe sure neuer to entre into heauen.
Whosoever shall break one of these lest commaundentes, shall called the lest in the Kingdom of heaven, that is, he shall sure never to enter into heaven.
As who shulde saye, onles your cōuersacion, your good lyuynge in loue and charitie, your studye and zele to folowe gods commaundementes be aboue the pharisees, thynke not to come to heauen.
As who should say, unless your Conversation, your good living in love and charity, your study and zeal to follow God's Commandments be above the Pharisees, think not to come to heaven.
ye were as fremen to ryghtuousnes, that is to saye, ye serued her not, ye hadde no iustice, no ryghtuousnes in you, ye were not vnder her power and dominion.
you were as fremen to righteousness, that is to say, you served her not, you had no Justice, no righteousness in you, you were not under her power and dominion.
ye shall surely haue a farre contrarye rewarde, that is to wyt euerlastynge lyfe, which (as wryteth saint Austine) is a certayne rewarde of good workes,
you shall surely have a Far contrary reward, that is to wit everlasting life, which (as writes saint Augustine) is a certain reward of good works,
ye haue your frute into sanctification, that is to saye, thys frute, thys cōmoditie thys auauntage ye haue therby, that ye be now sanctifyed and made holy and iuste persons in goddes syght,
you have your fruit into sanctification, that is to say, this fruit, this commodity this advantage you have thereby, that you be now sanctified and made holy and just Persons in God's sight,
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I praye you then my frendes what profyte, frute, and commoditie toke ye at that tyme of your louse and fre lyuynge, I meane of your synne whych ye cōmonly then haūted, wherof now that ye be in the state of grace and haue receyued the tytle and also the religion of christen persones, ye be ashamed of.
I pray you then my Friends what profit, fruit, and commodity took you At that time of your louse and from living, I mean of your sin which you commonly then haunted, whereof now that you be in the state of grace and have received the title and also the Religion of christian Persons, you be ashamed of.
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Yf ye do thys, vndoubtedly ye shalbe sanctifyed and made holy in goddes syght, whyle through ye worke and operation of the STARTPAGEcx holy goost new motions be created in you, whyche after a certayne maner shall answere to the lawe & satisfye the same though in great infirmitie & weakenes, makynge you wyth your harte to loue God euen of a good conscience and fayth vnfeyned.
If you do this, undoubtedly you shall sanctified and made holy in God's sight, while through you work and operation of the STARTPAGEcx holy ghost new motions be created in you, which After a certain manner shall answer to the law & satisfy the same though in great infirmity & weakness, making you with your heart to love God even of a good conscience and faith unfeigned.
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So now, where as ye be vnder grace, and become christen persons and haue receyued Christes Gospell, I exhorte you that ye woll an other whyle serue ryghtuousnes, that is to saye, that wyth all your myght and force, ye woll studye and applye your selues to vertue, honest conuersation and good lyuyng.
So now, where as you be under grace, and become christian Persons and have received Christ's Gospel, I exhort you that you will an other while serve righteousness, that is to say, that with all your might and force, you will study and apply your selves to virtue, honest Conversation and good living.
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Wherfore my frendes, lyke as before ye receyued the Gospell of Christ ye haue frely and volūtarely giuen and exhibited your membres as slaues and bonde to serue all naughtynes, all vnclennes & wyckednes,
Wherefore my Friends, like as before you received the Gospel of christ you have freely and voluntarily given and exhibited your members as slaves and bond to serve all naughtynes, all uncleanness & wickedness,
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and the weaknes of your fleshe, whych as yet is not come to ye perfection, no nor can not come to ye ful perfection so lōge as ye be in thys mortall and frayle lyfe.
and the weakness of your Flesh, which as yet is not come to you perfection, no nor can not come to you full perfection so long as you be in this Mortal and frail life.
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I speake grossely and after an humane fashion sayeth Paule to call you the bondmen and seruauntes of ryghtuousnes But to thys impropre and homelye maner of speakynge I am dryuē bycause of the weaknes of your fleshe.
I speak grossly and After an humane fashion Saith Paul to call you the bondmen and Servants of righteousness But to this impropre and homely manner of speaking I am driven Because of the weakness of your Flesh.
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IN thys lesson (good christen people) thapostle S. Paule exhorteth the Romaynes and in them vs al, that now syth by the benefyte of Christes redemption we be made fre frō the condempnation of synne and be iustifyed and reconciled to God the father of heauen by the mediacion of Christes bloude which was shed on the aultare of the crosse for our transgressions and offenses:
IN this Lesson (good christian people) apostle S. Paul exhorteth the Romans and in them us all, that now sith by the benefit of Christ's redemption we be made from from the condemnation of sin and be justified and reconciled to God the father of heaven by the mediation of Christ's blood which was shed on the altar of the cross for our transgressions and offenses:
As ye haue gyuen your members seruauntes to vnclennes and to iniquitie (frō one iniquitie to an other) euen so nowe gyue ouer youre members, seruauntes vnto ryghteousnes, that ye maye be sanctified.
As you have given your members Servants to uncleanness and to iniquity (from one iniquity to an other) even so now gyve over your members, Servants unto righteousness, that you may be sanctified.
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Wherfore good people let vs not thynke yt we be fre from good workes, by the bloud of Christ but rather cleane contrary that we be nowe bounde to good workes accordyng to saynt Pauls doctrine here whych affirmeth that yf we serue synne, we shal be sure to haue the wages of synne euen euerlasting death.
Wherefore good people let us not think that we be from from good works, by the blood of christ but rather clean contrary that we be now bound to good works according to saint Paul's Doctrine Here which Affirmeth that if we serve sin, we shall be sure to have the wages of sin even everlasting death.
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But yf we lyue vertuously and iustly & serue God, we shalbe sure to haue euerlastyng lyfe not as a rewarde of dutye but as a gyfte and grace of god, through Iesus Christ our Lorde. To whome be all glorye. Amen.
But if we live virtuously and justly & serve God, we shall sure to have everlasting life not as a reward of duty but as a gift and grace of god, through Iesus christ our Lord. To whom be all glory. Amen.
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Ye muste therfore vnderstande that euen the selfe good merytes of man be the rewardes of God vnto whych whan eternall lyfe is yelded, what is rēdred but grace for grace? These be saynt Austines wordes.
You must Therefore understand that even the self good merits of man be the rewards of God unto which when Eternal life is yielded, what is rendered but grace for grace? These be saint Austine's words.
but let vs thynke nothynge impossible to God, yea let vs be ful assured that he wol helpe whā he seeth best hys tyme, beynge throughly persuaded that all thynges come by the large blessynge of god To whome be all glorye. Amen.
but let us think nothing impossible to God, yea let us be full assured that he will help when he sees best his time, being thoroughly persuaded that all things come by the large blessing of god To whom be all glory. Amen.
IN thys gospel, good christen people, ye shal note, that they whyche fyrst and formest do seke for the kyngdome of god and the ryghtuousnes of ye same, can in no wyse peryshe and dye for honger,
IN this gospel, good christian people, you shall note, that they which fyrst and formest doe seek for the Kingdom of god and the righteousness of you same, can in no wise perish and die for hunger,
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but that the grace of God doth preuente them in al thynges, as we se in thys hystorye howe tenderly and buselye our Sauiour Christ prouideth for the peoples bodely sustenaūce,
but that the grace of God does prevent them in all things, as we see in this history how tenderly and busily our Saviour christ Provideth for the peoples bodily sustenance,
but let vs fyrst seke for vertue and for the kingdome of God, and then wythout muche sekynge the rest shalbe aboundauntly gyuē vs. Let vs not trust to much to our owne carnall reason as the Apostles dyd here,
but let us fyrst seek for virtue and for the Kingdom of God, and then without much seeking the rest shall abundantly given us Let us not trust to much to our own carnal reason as the Apostles did Here,
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Secondly, here is described vnto vs an exemple of infidelitie in thapostles and vnder them in all suche as woll do as they dyd here, whyche leauynge gods worde & forgettynge all the myracles whych Christ had done before, by whyche they ought well to haue gathered that Christ myght haue fedde thys multytude wythout any vytayll at all, be deceyued by the iudgement of reason whyche onely loketh vpon the thynge present,
Secondly, Here is described unto us an exemple of infidelity in Apostles and under them in all such as will do as they did Here, which leaving God's word & forgetting all the Miracles which christ had done before, by which they ought well to have gathered that christ might have fed this multitude without any vytayll At all, be deceived by the judgement of reason which only looketh upon the thing present,
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So Christe in thys historye suffreth hys Apostles a lytle whyle to delude themselues wyth the argumētes of theyr owne reason, that he might bringe them to the vttter denyall of themselues & also that they myght learne to flee to the almyghtynes of god wherby he is able to helpe,
So Christ in this history suffers his Apostles a little while to delude themselves with the Arguments of their own reason, that he might bring them to the vttter denial of themselves & also that they might Learn to flee to the almyghtynes of god whereby he is able to help,
We be neuertheles here taught and admonished, not to despise suche occasions of temporal lyuynge as be offered vnto vs. For Christ of hys omnipotency myght haue made bread of stones,
We be nevertheless Here taught and admonished, not to despise such occasions of temporal living as be offered unto us For christ of his omnipotency might have made bred of stones,
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Fynally we be here instructed and taught, that bodely foode and sustenaunce wyth all other necessaries of our lyfe commeth vnto vs by the only prouidence and blessynge of God,
Finally we be Here instructed and taught, that bodily food and sustenance with all other necessaries of our life comes unto us by the only providence and blessing of God,
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These haue peace of conscyence, wherby they beynge iustyfyed and led of the spirite of god, be throughly persuaded in their conscience, that by the merites of Christ they haue God their mercyfull Lorde and father, whiche wyll bothe helpe them and here them in theyr nede.
These have peace of conscience, whereby they being Justified and led of the Spirit of god, be thoroughly persuaded in their conscience, that by the merits of christ they have God their merciful Lord and father, which will both help them and Here them in their need.
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yet neuertheles it behoueth vs to be glorifyed by tamynge and mortifyenge of oure lustes, by pacient suffrynge of tribulation and displeasures as the apostle sayeth here.
yet nevertheless it behooves us to be glorified by taming and mortifyenge of our lusts, by patient suffering of tribulation and displeasures as the apostle Saith Here.
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And for this cause dothe the Apostle oftentymes wyshe and desyre to suche as he wrote, the strengthnyng of the holy ghost, as to the Ephesians, where he sayth. STARTPAGEcxiiij
And for this cause doth the Apostle oftentimes wish and desire to such as he wrote, the strengthening of the holy ghost, as to the Ephesians, where he say. STARTPAGEcxiiij
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Thyrdly, we be here taught what is the moste propre offyce of the holy ghost, that is to say, to certyfye vs of our enheritaunce whiche we receyue in Chryst Iesu. With this confyrmacyon of the holy Ghoste were all sayntes and holy men sealed euen as many as constantly stode and persisted in the confession of Christe and whiche at this daye do persyst.
Thirdly, we be Here taught what is the most proper office of the holy ghost, that is to say, to certyfye us of our inheritance which we receive in Christ Iesu. With this confirmation of the holy Ghost were all Saints and holy men sealed even as many as constantly stood and persisted in the Confessi of Christ and which At this day do persyst.
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But of the seruyle feare wherwith all hypocrites & no true christians by indowed, saynt Iohn wryteth in this wise, feare is not in loue but perfecte loue casteth forthe feare, because feare hath torment.
But of the Servile Fear wherewith all Hypocrites & no true Christians by endowed, saint John writes in this wise, Fear is not in love but perfect love Cast forth Fear, Because Fear hath torment.
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FYrst in thys Epistle we be taught, good christen people, that after we be ones grafted by the sacrament of baptysme into the holy communion of christen persons and thervpon through the intercession and merytes of Christes most holy bloude shed STARTPAGEcxiij for vs be iustyfyed and reconcyled to the father of Heauen:
FYrst in this Epistle we be taught, good christian people, that After we be ones grafted by the sacrament of Baptism into the holy communion of christian Persons and thereupon through the Intercession and merits of Christ's most holy blood shed STARTPAGEcxiij for us be Justified and reconciled to the father of Heaven:
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and charitable workes, the stypende and reward wherof is euerlastyng lyfe, wheras the rewarde of them that do otherwyse and that lyue after the fleshe is death without ende.
and charitable works, the stypende and reward whereof is everlasting life, whereas the reward of them that do otherwise and that live After the Flesh is death without end.
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therfore ye shal vnderstande that they whiche haue the spirite of bōdage do all that they do coactly and not of a fre hert these be the chyldren of the law or letter and be mere hypocrytes.
Therefore you shall understand that they which have the Spirit of bondage do all that they do coactly and not of a from heart these be the children of the law or Letter and be mere Hypocrites.
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But they whiche do good workes euen of a fre hert and not as cōpelled by feare of the lawe but euen of loue, these be the ryght chyldren of god, these be the true christians, these haue the harte and the grace in all their necessities to crye to God theyr father and to call hym Abba father and to aske of him with certayne and sure fayth all that they want whiche is necessarye for them to haue.
But they which do good works even of a from heart and not as compelled by Fear of the law but even of love, these be the right children of god, these be the true Christians, these have the heart and the grace in all their necessities to cry to God their father and to call him Abba father and to ask of him with certain and sure faith all that they want which is necessary for them to have.
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He woll teache them neuertheles to mortifye theyr carnal afections and to do good workes euen of a fre harte or els yt accordyng to Paules rule they declare them selues not to be the chyldren of God.
He will teach them nevertheless to mortify their carnal afections and to do good works even of a from heart or Else that according to Paul's Rule they declare them selves not to be the children of God.
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as many papistes, and also Anabaptistes & sacramētaries haue done in our tyme, and as it is redde that certayne heretiques named Donatistes dydde in olde tyme.
as many Papists, and also Anabaptists & Sacramentaries have done in our time, and as it is red that certain Heretics nam Donatists did in old time.
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Seconde, we be here taught that wycked & euel doctrine can not endure but as an euell tree whyche STARTPAGEcxvi beareth no good frute is hewen downe and caste in to the fyre:
Seconde, we be Here taught that wicked & evil Doctrine can not endure but as an evil tree which STARTPAGEcxvi bears no good fruit is hewn down and cast in to the fire:
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Let men buylde vpon the foundacion of Christ what they woll, surely yf theyr buyldynge be stubble or haye that is to saye yf it be no sounde & sure doctrine, the fyre at length woll brēne it vp.
Let men build upon the Foundation of christ what they will, surely if their building be stubble or hay that is to say if it be no sound & sure Doctrine, the fire At length will bren it up.
Fynally Christ doth teach vs here, that these gloriouse and holy hypocrites whych in outwarde apparaunce and in name appeare christiās speakynge alwayes of god,
Finally christ does teach us Here, that these glorious and holy Hypocrites which in outward appearance and in name appear Christians speaking always of god,
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These shall enheryte the kyngdome of heauen, where they shall lyue eternally in all ioye wyth the father, sonne, and holy goost. To whome be glorye. Amen.
These shall enheryte the Kingdom of heaven, where they shall live eternally in all joy with the father, son, and holy ghost. To whom be glory. Amen.
And not only they woll do them but also teache the same to other, euē as Christ and hys Apostles wold haue them taught & as they themselues taught them, not that by them we shuld iustifye our selues as the proude and gloriouse pharisee dyd that Christ speaketh of in the.xviij. chapter of Luke, but that we shulde accordynge to thexemple of the lowly publicane cōfesse our selues synners, and desyre gods mercy.
And not only they will do them but also teach the same to other, even as christ and his Apostles would have them taught & as they themselves taught them, not that by them we should justify our selves as the proud and glorious Pharisee did that christ speaks of in the xviij chapter of Luke, but that we should according to thexemple of the lowly publican confess our selves Sinners, and desire God's mercy.
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Yf they be good men in dede and ryght teachers and no hyprocrites I meane no counterfeyte nor deceiuable preachers, they must nedes brynge forth good and godly workes,
If they be good men in deed and right Teachers and no hypocrites I mean no counterfeit nor deceivable Preachers, they must needs bring forth good and godly works,
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What beast is more simple, more harmeles, yea more profytable also to the common welth then the shepe? But what be these false teachers inwardly? Inwardly sayeth Christ they be rauenouse wolues.
What beast is more simple, more harmless, yea more profitable also to the Common wealth then the sheep? But what be these false Teachers inwardly? Inwardly Saith christ they be rauenouse wolves.
The Lorde of heauen kepe vs and preserue vs all from theyr infections. They come I saye vnsent for, accordynge to the sayenge of the prophete Hieremye.
The Lord of heaven keep us and preserve us all from their infections. They come I say unsent for, according to the saying of the Prophet Jeremiah.
They come vncalled, vnappoynted, vnsent of God, naye sent rather of the deuell to blase and sowe abrode the wycked learnynge & doctrine eyther of the byshop of Rome,
They come uncalled, unappointed, unsent of God, nay sent rather of the Devil to blaze and sow abroad the wicked learning & Doctrine either of the bishop of Room,
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therfore our Sauiour Christ thought it not ynough to bydde vs beware of them, but he addeth also certain tokens and sygnes wherby we maye easely discerne and knowe them.
Therefore our Saviour christ Thought it not enough to bid us beware of them, but he adds also certain tokens and Signs whereby we may Easily discern and know them.
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The Gospell on the.viij. sondaye after Trinitie. The.vij. chapter of Matheu. Thargument. ☞ Signes wherby to discerne false teachers. IEsus sayd vnto hys dysciples.
The Gospel on the viij Sunday After Trinity. The vij chapter of Matthew. The argument. ☞ Signs whereby to discern false Teachers. IEsus said unto his Disciples.
yet we ought to comforte and lyft vp our selues wyth thys ryght comfortable sentence of saynt Paule, that the temptacion which hath taken vs is humane,
yet we ought to Comfort and lift up our selves with this right comfortable sentence of saint Paul, that the temptation which hath taken us is humane,
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so that he despyseth al other in cōparison of hymselfe and iudgeth euery man at hys pleasure, let hym take hede lest by reason of hys surenes and pryde he fall agayne from grace, from vnderstandynge and frō the knowlege of gods worde.
so that he despiseth all other in comparison of himself and Judgeth every man At his pleasure, let him take heed lest by reason of his sureness and pride he fallen again from grace, from understanding and from the knowledge of God's word.
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how God taketh vengeaunce vpō such dissolute and careles lyuers, and to put vs in remēbraunce whych be now in the later dayes of ye world Wherfore my frēdes he that thynketh that he stāde that is to wyt, that he ryghtly perceyueth and vnderstandeth all thynges and walketh now surely in the knowlege of God,
how God Takes vengeance upon such dissolute and careless livers, and to put us in remembrance which be now in the later days of the world Wherefore my Friends he that Thinketh that he stand that is to wit, that he rightly perceiveth and understandeth all things and walks now surely in the knowledge of God,
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as that we shulde not be ydolaters that is to saye, that we shulde not gyue to creatures suche honoure as is due only to God the creator & maker of all thynges,
as that we should not be Idolaters that is to say, that we should not gyve to creatures such honour as is due only to God the creator & maker of all things,
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Finally that we shulde not grudge and murmoure agaynst God of an ambiciouse mynde, sekynge sediciously & contenciously an other callynge then God hath appoynted vs vnto,
Finally that we should not grudge and murmoure against God of an Ambitious mind, seeking seditiously & contenciously an other calling then God hath appointed us unto,
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Wherfore let hym that thynketh he standeth, take hede, lest he fall. There hath none other temptacion taken you, but such as foloweth the nature of man.
Wherefore let him that Thinketh he Stands, take heed, lest he fallen. There hath none other temptation taken you, but such as Followeth the nature of man.
THys lesson my frendes of the holy apostle saint Paule conteyneth certayne notable exemples of gods vengeaunce and punyshmēt whych he toke vpon the vnfaythfull fathers of olde tyme, whyche where as God had moost plentyfully heaped vpon them hys innumerable benefytes & graces:
This Lesson my Friends of the holy apostle saint Paul Containeth certain notable Examples of God's vengeance and punishment which he took upon the unfaithful Father's of old time, which where as God had most plentifully heaped upon them his innumerable benefits & graces:
All whych thynges (as sayeth thapostle) chaunced vnto vs in fygure, that is to wyt, that we shulde therby lerne to feare God, to beleue in God, to amende our lyfe, to gyue our selues to good workes,
All which things (as Saith apostle) chanced unto us in figure, that is to wit, that we should thereby Learn to Fear God, to believe in God, to amend our life, to gyve our selves to good works,
& not (bearynge our selfe bolde vpon vayne and ydell fayth) to force not howe we lyue as many swete brethren and new gospellers or rather false brethren & false gospellers at thys daye do, whych thynke they offende not what so euer they do,
& not (bearing our self bold upon vain and idle faith) to force not how we live as many sweet brothers and new Evangelists or rather false brothers & false Evangelists At this day do, which think they offend not what so ever they do,
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Let vs then (good people) yf we be true christen persons and do answere to our name, stande in awe euer of God, not tempte hym, not prouoke hym to anger and vengeaunce,
Let us then (good people) if we be true christian Persons and do answer to our name, stand in awe ever of God, not tempt him, not provoke him to anger and vengeance,
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For surely he woll not suffer vs to be tempted ouer that we be able to beare, accordynge to the peticion in our pater noster Let vs not be ledde into temptacion.
For surely he will not suffer us to be tempted over that we be able to bear, according to the petition in our pater Noster Let us not be led into temptation.
but that they haue full remission of theyr synnes euen in the myddes of theyr abhominable lyuynge bycause they persuade themselues to be chosen and sanctifyed before the begynnynge of the worlde.
but that they have full remission of their Sins even in the mids of their abominable living Because they persuade themselves to be chosen and sanctified before the beginning of the world.
O Lorde, what a deuelish and damnable persuasion is thys? What spirite of erroure, what deuel occupieth and vexeth these men thus to thynke? And yet they woll be counted great clerkes and allege nothynge but scripture for them, they be full of saynt Paule.
O Lord, what a devilish and damnable persuasion is this? What Spirit of error, what Devil occupieth and vexes these men thus to think? And yet they will be counted great Clerks and allege nothing but scripture for them, they be full of saint Paul.
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The.i. Epistle to the Corin. the.x. Chap. Thargument. ☞ Gods vengeaunce vpon euell lyuers and ydolaters is here set forth in exemples vnto vs. BRethren, we shulde not lust after euel thynges as they lusted.
The i Epistle to the Corin. the x Chap. The argument. ☞ God's vengeance upon evil livers and Idolaters is Here Set forth in Examples unto us BRethren, we should not lust After evil things as they lusted.
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The people sat downe to eat and drynke, and rose vp to playe. Neyther let vs be defyled wyth fornication, as some of them were defyled wyth fornicatiō,
The people sat down to eat and drink, and rose up to play. Neither let us be defiled with fornication, as Some of them were defiled with fornication,
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Also that we shulde not tempte Christe, that is, that we shulde do nothynge contrarye to faythe and despice such meanes and remedies as God hath appoynted for vs to vse in al thynges,
Also that we should not tempt Christ, that is, that we should do nothing contrary to faith and despice such means and remedies as God hath appointed for us to use in all things,
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So whan he had called all hys maysters detters together, he sayde vnto the fyrste: howe moche oweste thou vnto my mayster? And he sayde: an hundred tonnes of oyle. And he sayd vnto hym:
So when he had called all his masters debtors together, he said unto the First: how much oweste thou unto my master? And he said: an hundred tons of oil. And he said unto him:
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GOod people, bycause these wordes before rehersed are so spoken in parable, and are so wrapped in wrinkels that yet they seme to haue a face of a thynge done in dede and lyke an historie:
GOod people, Because these words before rehearsed Are so spoken in parable, and Are so wrapped in wrinkels that yet they seem to have a face of a thing done in deed and like an history:
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What man hath any thynge I praye you, but he hath receyued it of hys plentyfulnes? To be shorte, it is he, that not only gyueth vnto vs in most ample wyse hys benediccion,
What man hath any thing I pray you, but he hath received it of his plentyfulnes? To be short, it is he, that not only gyveth unto us in most ample wise his benediction,
Neyther can hys treasure be spente, howe muche so euer he lashe out, howe muche so euer we take of hym, hys treasure taryeth styll, euer taken, neuer spente.
Neither can his treasure be spent, how much so ever he lash out, how much so ever we take of him, his treasure tarrieth still, ever taken, never spent.
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The church and congregacion is hys housholde whych ought wyth al diligence to be fedde not only with bodily meates but also with his worde and hys sacramentes.
The Church and congregation is his household which ought with all diligence to be fed not only with bodily Meats but also with his word and his Sacraments.
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and not one that commeth vncalled, vnsent for, not one that of hymselfe presumeth to take honoure vpō hym, he must I say be a steward of office & not a steward at lybertie.
and not one that comes uncalled, unsent for, not one that of himself Presumeth to take honour upon him, he must I say be a steward of office & not a steward At liberty.
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or els mynglyng it (as tauerners do, which brewe and vtter the euell and good both in a potte) sometyme in the stede of goddes worde, blowynge out the dreames of men:
or Else mingling it (as taverners doe, which brew and utter the evil and good both in a pot) sometime in the stead of God's word, blowing out the dreams of men:
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whyle they preached to the people, the redemption that cōmeth by Christes death to serue only them that dyed before hys commyng that were in the tyme of the olde testament,
while they preached to the people, the redemption that comes by Christ's death to serve only them that died before his coming that were in the time of the old Testament,
Be these the faythfull stewardes of goddes mysteries, and not rather fals dissipatours of them? whom god neuer put in office but rather the deuel sette them ouer a myserable familie, ouer an house miserably ordered & entreated.
Be these the faithful Stewards of God's Mysteres, and not rather falls dissipatours of them? whom god never put in office but rather the Devil Set them over a miserable family, over an house miserably ordered & entreated.
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Thus it cometh to passe that workes lucratyue, wylworkes, mennes fansyes reygne, & christiane workes, necessary workes, frutefull woorkes, be troden vnder foote.
Thus it comes to pass that works lucratyue, wylworkes, men's fansyes Reign, & christian works, necessary works, fruitful works, be trodden under foot.
These be the false stewardes, whō all good and faythfull men euery daye accuse vnto the rych mayster of ye household, not wythout great heuynesse, that they wast hys goodes, whom he also one daye woll call to hym and saye vnto them,
These be the false Stewards, whom all good and faithful men every day accuse unto the rich master of you household, not without great heaviness, that they wast his goods, whom he also one day will call to him and say unto them,
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as he dyd to hys steward whan he sayd, what is thys that I heare of the? Here God partly wondereth at oure vnkyndnes and perfidie, partly chideth vs for them and beynge both full of wonder,
as he did to his steward when he said, what is this that I hear of thee? Here God partly wondereth At our unkindness and perfidy, partly chideth us for them and being both full of wonder,
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What is thys that I heare of you? As thoughe he shulde saye vnto vs, all good men in all places complayne of you, accuse your auaryce, your exactions, your tyrannye.
What is this that I hear of you? As though he should say unto us, all good men in all places complain of you, accuse your avarice, your exactions, your tyranny.
I commaunded you, that wyth all industrie and laboure ye shulde feade my lytle ons both bodyly with your temporall goodes and rentes whyche ye haue for that purpose delyuered vnto you,
I commanded you, that with all industry and labour you should feade my little ons both bodily with your temporal goods and rents which you have for that purpose Delivered unto you,
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because ye be afrayed leste they by the readynge shulde vnderstand it: and vnderstandyng, learne to rebuke your nygardnes, infidelytie, & slouthfulnes.
Because you be afraid lest they by the reading should understand it: and understanding, Learn to rebuke your nygardnes, infidelytie, & slothfulness.
Thys is your generacion, thys is your bestowynge of my treasur: thys is your wysdome. In this generacion, in thys dispensacion, you be moste politike, moste wyttye.
This is your generation, this is your bestowing of my treasure: this is your Wisdom. In this generation, in this Dispensation, you be most politic, most witty.
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and to be made moch of. My plesure was, ye shulde occupye my place: my desyre was, ye shulde haue borne lyke loue to thys church, lyke fatherly affection, as I dyd.
and to be made much of. My pleasure was, you should occupy my place: my desire was, you should have born like love to this Church, like fatherly affection, as I did.
I left my goodes yt I haue euermore moost highly estemed, that is, my worde and sacramentes, to be dispensed & ministred of you. These benefites I gaue you:
I left my goods that I have evermore most highly esteemed, that is, my word and Sacraments, to be dispensed & ministered of you. These benefits I gave you:
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and do ye gyue me these thankes? Can ye fynde in your hartes thus to abuse my goodnes? Haue ye thus deceyued me? No no, ye haue not deceyued me, but your selues.
and do you gyve me these thanks? Can you find in your hearts thus to abuse my Goodness? Have you thus deceived me? No no, you have not deceived me, but your selves.
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Bycause ye haue contēpned the lenitie & clemēcy of the mayster of the house, ye haue ryght wel deserued to abyde the rygoure and seueritie of the iudge.
Because you have contemned the lenity & clemency of the master of the house, you have right well deserved to abide the rygoure and severity of the judge.
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Wherfore good people at the lest way let vs take exemple & folow the policie of ye worldly stewarde yt our sauiour Christe here telleth hys tale of, to thintent we shulde do the same.
Wherefore good people At the lest Way let us take exemple & follow the policy of the worldly steward that our Saviour Christ Here Telleth his tale of, to intent we should do the same.
Wel, I wol at lest way make me frendes of my lordes goodes, whych whan I am remoued out of myne office, shall take me into theyr houses for the kyndnes and benefyte that they shall haue receyued at my handes.
Well, I will At lest Way make me Friends of my Lords goods, which when I am removed out of mine office, shall take me into their houses for the kindness and benefit that they shall have received At my hands.
and to the imitacion and folowynge of hym he prouoketh all vs christen men and rebuketh our slouthfulnes, in asmuche as worldlye wyse men and suche as serue thys worlde are wyser and more busye in prouidynge for themselues the sustenaunce of the bodye,
and to the imitation and following of him he provoketh all us christen men and Rebuketh our slothfulness, in asmuch as worldly wise men and such as serve this world Are Wiser and more busy in providing for themselves the sustenance of the body,
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Naye, thys greued Christ, yt ye chyldrē of this world shulde be of more polycie than the chyldren of light, whych thyng yet was true in Christes tyme,
Nay, this grieved christ, that the children of this world should be of more policy than the children of Light, which thing yet was true in Christ's time,
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Who is so blynde but he seeth thys clearly, excepte perchaunce there be any yt cannot discerne the chyldren of the worlde frome the chyldren of lighte? The chyldren of the worlde conceyue & forth brynge more prudently,
Who is so blind but he sees this clearly, except perchance there be any that cannot discern the children of the world from the children of Light? The children of the world conceive & forth bring more prudently,
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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.
And hereof it comes, that the children of Light never or very seldom do lack persecution in this world, whereunto the children of the world, that is, of the Devil, brings them.
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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, an euell egge.
Therefore gather you the disposition of the children, by the disposition of the Father's. You know this is a proverb much used, an evil crow, an evil egg.
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,
I can not holly express him, I wot not what to call him, but a certain thing all together made of the hatred of God, of mistrust in God, of lyenges, Deceits, perjuries, discords, manslaughters,
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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,
and to say At one word, a thing congealed, heaped up, and made of all kind of mischief But what go I about to discriue particularly the Devils nature,
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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, yt the deuel is a stynkyng puddel of al vyces, a foule fylthye chanell of al myscheues:
when no reason, no power of men mind, can comprise it? This only I can say as in a gross sum, of the which all we (our hurt is the more) have experience, that the Devil is a stinking puddel of all vices, a foul filthy channel of all myscheues:
In court, in coūtrey, in cytie, ī village, ī college, in tēporaltie, ī clergie yea where shal ye not fynd thē? Howe be it they that be secular and laye men are not by and by chyldren of the worlde:
In court, in country, in City, in village, in college, in temporalty, in Clergy yea where shall you not find them? Howe be it they that be secular and say men Are not by and by children of the world:
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so they are worldly in dede dryuē 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.
so they Are worldly in deed driven headlong by worldly Desires, in so much that they may right well seem to have taken as well the manners as the name of their father.
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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 ye worlde,
yea and there also to Form worldly children where with great pretense of holiness and crafty colour of Religion they utterly desire to hide & cloak the name of you world,
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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.
But the children of this world, have worldly policy, foxely craft, lyonnesh cruelty, power to do hurt, more than either aspis or basiliscus, ingendrynge and doing all things craftily, deceitfully, gylefully.
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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.
Which as Nimrod and such sturdy and stout Hunters, being full of simulation & dissimulation, before the lord, deceive the children of Light, and combre them Easily.
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It is no maruail, yt they go about to kepe other in darknes seyng they be in darkenes, frō top to toe ouerwhelmed wt darknes, darker thā is ye darknes of hel.
It is no marvel, that they go about to keep other in darkness sing they be in darkness, from top to toe overwhelmed with darkness, Darker than is the darkness of hell.
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 is it a little deceit, when they that the Common people take for the Light, go about to take the son and the Light out of the world? But these be Easily known, both by the diversity of minds, and also their armours.
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after this, pacience and prayer, wyth the whych in all aduersities the Lorde comforteth them. Other thynges they cōmitte to God, vnto whom they leue al reuengemēte.
After this, patience and prayer, with the which in all adversities the Lord comforts them. Other things they commit to God, unto whom they leave all reuengemente.
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These wordlynges sette lytel by such workes as God hath prepared for oure saluation, but they auaunce traditions and workes of theyr owne inuention: the chyldren of lyghte contrary.
These wordlynges Set little by such works as God hath prepared for our salvation, but they advance traditions and works of their own invention: the children of Light contrary.
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But yet these thynges be so done on both parties, and so they both do gendre, yt chyldren of the worlde shewe themselues wyser than the chyldren of lyght.
But yet these things be so done on both parties, and so they both do gender, that children of the world show themselves Wiser than the children of Light.
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Neyther the chyldren of the worlde be onely wyser, than the chyldren of lyghte, but are also some of them, amonge themself, much wyser then the other in theyr generation.
Neither the children of the world be only Wiser, than the children of Light, but Are also Some of them, among themselves, much Wiser then the other in their generation.
and these of wonderfull varietie, some stationaries, some Iubilaries, some pocularies for drynkers, some manuaries for handlers of relyques, some pedaries for pylgrimes, some oscularies for kyssers:
and these of wonderful variety, Some stationers, Some Jubilees, Some pocularies for drinkers, Some manuaries for handlers of Relics, Some pedaries for Pygmalion, Some oscularies for kyssers:
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But yet they that begotte and brought forth yt theyr old aūciēt purgatorie picke pourse, I meane that which was swaged & cooled wt a graye freers coule put vpon a deade mans backe, to the fourth parte of hys synnes, that that was vtterly to be spoiled,
But yet they that begotten and brought forth that their old ancient purgatory pick pourse, I mean that which was suaged & cooled with a gray Friars Coal put upon a dead men back, to the fourth part of his Sins, that that was utterly to be spoiled,
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It was a pleasaunt fiction, and from the begynnynge so profytable to the feyners of it, that almost, I dare boldly say, there hath ben no emperour that hath gottē more by taxes and tallages of them that were alyue,
It was a pleasant fiction, and from the beginning so profitable to the feyners of it, that almost, I Dare boldly say, there hath been no emperor that hath got more by Taxes and tallages of them that were alive,
But what go I aboute particularly to recoūte vnto you the wonderfull craftes and policies of the chyldren of thys worlde? Certes no tonge, no oration is able to expresse them, they be so many and so sundry.
But what go I about particularly to recount unto you the wonderful crafts and policies of the children of this world? Certes no tongue, no oration is able to express them, they be so many and so sundry.
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and to ensue the true religion of Christ and whych counte oure selues the children of the lyghte, were it not I say a shame yt these worldlinges shuld haue such a forsyght, prudence,
and to ensue the true Religion of christ and which count our selves the children of the Light, were it not I say a shame that these worldlings should have such a forsyght, prudence,
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namely sithe euery one of vs bycause of the incertain terme of thys life oughte euer to be in a redynes and to awayte when the Lorde of heuen wol say vnto vs as was here said to the Stuard.
namely sith every one of us Because of the incertain term of this life ought ever to be in a readiness and to await when the Lord of heaven will say unto us as was Here said to the Steward.
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Thys tyme, bicause it is both vncertaine to euery man & also shorte, we must therfore hasten vs to bestowe our erthly substaunce vpon the pore wherby to gette vs a pasporte to eternall life.
This time, Because it is both uncertain to every man & also short, we must Therefore hasten us to bestow our earthly substance upon the poor whereby to get us a pasporte to Eternal life.
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For so shall it come to passe, that the good dedes & benefites whyche other folke haue done, we shalbe made partakers of, whyl we helpe them with our goodes.
For so shall it come to pass, that the good Deeds & benefits which other folk have done, we shall made partakers of, whyl we help them with our goods.
For assuredly he that wyth hys wordlye substaunce helpeth the prophete I meane hym that setteth forth Christes worde, the same shall receyue the rewarde of the prophete,
For assuredly he that with his wordly substance Helpeth the Prophet I mean him that sets forth Christ's word, the same shall receive the reward of the Prophet,
Get you good frendes of an euel thynge, that whan at the lordes commaundement ye shalbe compelled to departe from thys tente and pauilion of your bodye, they maye receyue you into euerlastynge habitacions.
Get you good Friends of an evil thing, that when At the Lords Commandment you shall compelled to depart from this tent and pavilion of your body, they may receive you into everlasting habitations.
What thynge is vyler, STARTPAGEcxxvij or goeth further from vertue, thā the goodes of thys worlde? They are skant at any tyme gotten wythout fraude, wythout deceyt,
What thing is vyler, STARTPAGEcxxvij or Goes further from virtue, than the goods of this world? They Are skant At any time got without fraud, without deceit,
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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,
So shall it come to pass, that that thing, which if it be laid up, makes a man wicked and Subject to many Cares, the same if it be well bestowed, is become an Instrument of the Evangelical righteousness,
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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 chyldrē of lyght whyle we are in thys worlde, that we may shyne in the worlde yt is to come bryght as the Sōne.
Wherefore my Friends to conclude, if we will not be like these children of the world, whom I have spoken of, let us heartily love the Light, let us walk in the Light and let us so be the children of Light while we Are in this world, that we may shine in the world that is to come bright as the Son.
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 habitaciōs and tabernacles in heauen, there to haue fruition of all celestiall ioye wyth the father, sonne, and holy goost.
but upon our poor and needy neighbours, to intent that they may receive us again, whither? into their own houses to gyve us dinner for dinner, coat for coat, money for money? No but into everlasting habitations and Tabernacles in heaven, there to have fruition of all celestial joy with the father, son, and holy ghost.
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 mēber of the same before another to thyntent that they whych haue the mo gyftes, shulde the more laboure and the rather helpe other.
THe ancient Father's (good people) which ordained this epistle to be red this day in the Church, Thought it (not doubt) right necessary, that there should be Some certain time appointed in the Church, to entreat of the Gifts of the holy ghost, wherewith he hath adjourned and furnished one member of the same before Another to thyntent that they which have the more Gifts, should the more labour and the rather help other.
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.
when we Are Delivered by grace, I pray you what occasion doth now remain for us to be proud? In that we be turned of wicked Painims into Christians, it is not our merit.
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.
First Therefore faint Paul in this epistle putteth the Corinthians in remembrance of the state of their former life that they lived in before they Come to the knowledge of God's word.
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 ye lyberall sciencies,
some there were which despised the Gifts of the holy ghost, as At this day there be Some which despice the expositions and interpretations of all holy Doctors & Father's of the Church, leaning only to their own wit & exposition, Some which despice you liberal sciencies,
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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.
and so to Set us together by the ears, which mean also the Devil used in the Church of the Corinthians, in which one pursued an other very unchristianly for their Gifts.
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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 cōtencions, be wont to ryse.
The Apostle to remedy these inconveniences, writes these things Concerning Gifts, Because that of pride and vainglory which is conceived by great Gifts of God, sundry Sects and contentions, be wont to rise.
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The worde of God whan it is purely and syncerely preached, can not be abydē ne suffred of the deuell, who is the moost sworne enemy of the pure worde.
The word of God when it is purely and sincerely preached, can not be abiden ne suffered of the Devil, who is the most sworn enemy of the pure word.
and that but only for a tyme of thys lyfe? Assuredly my frendes the chiefe arrogancie inflacion or puffynge vp with pryde which some 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.
and that but only for a time of this life? Assuredly my Friends the chief arrogancy inflation or puffing up with pride which Some men upon their singular Gifts At this day have, springs principally hereby, that they Consider not what they were before the opening and Revelation of the gospel.
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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.
If they offend, let us rather gently and charitably monish them between them and us, and not rail, triumph detract and defame them with vnsemynge names.
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Let vs then my welbeloued brethren, cease of all such contenciouse & vncharitable boastyng & despysynge of others that haue not the knowlege whych we haue.
Let us then my well-beloved brothers, cease of all such contenciouse & uncharitable boasting & despising of Others that have not the knowledge which we have.
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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 yt God hath indowed them wyth.
so that we must know, that the holy ghost as he is one, so he gyveth his Gifts to men to the unity and edification of the Church and not that men should After a contenciouse and uncharitable sort be proud and glory of their Gifts and Talents that God hath endowed them with.
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Euen so do hypocrites set aparte Christ, and vse not hym, but the workes of theyr owne inuention, to such hypocrites Christ is Anathema, that is to saye, a cast awaye a thynge accursed, abhorred,
Eve so do Hypocrites Set apart christ, and use not him, but the works of their own invention, to such Hypocrites christ is Anathema, that is to say, a cast away a thing accursed, abhorred,
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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.
Anathema is a Greek word & signifieth a layenge aside or separation of Gifts which were offered up to God's and which was lawful for no man to remove out of their place.
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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.
as to deny him to be the Saviour of the world, which hath overcome death, and which now with great power Reigneth over sin, death, and the Devil.
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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.
And surely, who soever hath this gift of the holy ghost, that he can say christ to be the Lord, may soon be made also partaker of the other Gifts.
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Thys ascension is yet daylye accomplyshed in vs, when by ye ayde of the holyghoste we knowe Christe and take holde of hym by lyuely fayth, who beynge knowne & apprehēded, sendeth vnto vs more abundantly the holy ghoste, and endoweth vs wt gyftes.
This Ascension is yet daily accomplished in us, when by you aid of the holyghoste we know Christ and take hold of him by lively faith, who being known & apprehended, sends unto us more abundantly the holy ghost, and endoweth us with Gifts.
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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.
For Christ being known and apprehended by a lively faith, which is ever in a redynesse when occasion serveth, to work by Charity and to fructify, is the cause that we receive the holy ghost and all his Gifts, according to the saying of the Prophet.
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and in especiall of the greatest gyft of all, whych is to endowe vs wt the knowlege of Christe, out of whych gyfte ye other speciall gyftes do flowe none otherwyse then out of a quycke sprynge.
and in especial of the greatest gift of all, which is to endow us with the knowledge of Christ, out of which gift you other special Gifts do flow none otherwise then out of a quick spring.
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then often to cal agayne to our remēbraūce our pristine and former state of lyfe, which thinge ye apostle Paule before the rest of the Apostles doth moost diligently in all hys epistles & namely in thys epistle.
then often to call again to our remembrance our pristine and former state of life, which thing you apostle Paul before the rest of the Apostles does most diligently in all his Epistles & namely in this epistle.
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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,
When men know that they be no longer under the condemnation of the law but in the state of grace, this knowledge namely if it be not rightly understanded makes many men proud, arrogant, puffed up, negligent, slack in the office of charity,
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,
Thus doing, we shall edify our brothers and systerne, we shall declare, that we be in deed the Persons that we be nam, that is to say, christen men and women, followers of Christ,
God (yf hys pleasure were) I hertely beseche hym to vysite agayne hys holy temple I meane the churche of christen men and women and the house of prayer where as he alonly ought to be serued and worshipped by hys subiectes in spirite: and veritie.
God (if his pleasure were) I heartily beseech him to visit again his holy temple I mean the Church of christian men and women and the house of prayer where as he alonely ought to be served and worshipped by his Subjects in Spirit: and verity.
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And that it wolde please hym to caste out those whych shalbe founde byers and sellers by simonye and couetousnes and that woll resyst hys moost holy and sacred worde and that wyll let that the seruice of god in spirite STARTPAGEcxxxij and veritie be not accomplyshed accordynge as he wolde by hys ryghte holy worde & ordenaunce to be serued and honoured.
And that it would please him to cast out those which shall found byers and sellers by simony and covetousness and that will resist his most holy and sacred word and that will let that the service of god in Spirit STARTPAGEcxxxij and verity be not accomplished according as he would by his right holy word & Ordinance to be served and honoured.
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But ye dayes shall come in the and thyne enemyes shall enuiron the wyth bulwarkes. &c. Now my frendes by desolation and confusion temporall of them of Ierusalem whych wold not beleue nor receyue Iesu Christ, is fygured ye spirituall confusion whych shal come vnto them which yet wyll not receyue hym nor folowe hym and which make resystence agaynst hym & hys gospel of whom the nomber is great.
But you days shall come in thee and thine enemies shall environ thee with bulwarks. etc. Now my Friends by desolation and confusion temporal of them of Ierusalem which would not believe nor receive Iesu christ, is figured you spiritual confusion which shall come unto them which yet will not receive him nor follow him and which make resistance against him & his gospel of whom the number is great.
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and specially yf thou dyddest knowe it in these dayes whan I am descended from heuen for to make thy peace wyth god my father and get the remyssion of thy synnes,
and specially if thou didst know it in these days when I am descended from heaven for to make thy peace with god my father and get the remission of thy Sins,
and great edifices and buyldynges, but he bewayled the losse, the ruyne, and damnation of the people He sayde O Ierusalem yf thou dyddest knowe the thynges that belonge vnto thy peace euen in thys thy daye, thou woldest take hede.
and great Edifices and buildings, but he bewailed the loss, the ruin, and damnation of the people He said Oh Ierusalem if thou didst know the things that belong unto thy peace even in this thy day, thou Wouldst take heed.
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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 Ierusalē hath done,
And yet for all that we must take good heed, that we do not abuse the high benefit and commodity of his mercyfulnes & Goodness as they of Ierusalē hath done,
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MY welbeloued frendes in Christ ye shal vnderstand yt God is right good and much mercyful towarde vs. Father of mercy and God of all consolation is he as saynt Paule sayeth.
MY well-beloved Friends in christ you shall understand that God is right good and much merciful toward us Father of mercy and God of all consolation is he as saint Paul Saith.
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And for to confirme the same ye more, he sayeth more ouer, that Iesus Christ after hys resurrection hath bene sene by Peter and after by the xij. apostles and sythin hath bene sene by.v. hūdreth brethren beynge together. As yf he had sayd:
And for to confirm the same you more, he Saith more over, that Iesus christ After his resurrection hath be seen by Peter and After by the xij. Apostles and sythin hath be seen by v hūdreth brothers being together. As if he had said:
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My brethren I do you to vnderstande and I do reduce to your memory the good newes which I haue preached vnto you I meane the gospell which ye haue receyued by fayth to ye whych ye haue stayed your selues and by the which ye shalbe saued yf you folow it.
My brothers I do you to understand and I do reduce to your memory the good news which I have preached unto you I mean the gospel which you have received by faith to you which you have stayed your selves and by the which you shall saved if you follow it.
Iesus Christ is dead for our synnes (sayth saynt Paul.) Then we be nomore in dette for our synnes syth that Iesus Christ hath satisfyed and payde for vs. Nor also we ought nomore to serue vnto synne seynge that by hys death he hath wylled to cause synne to dye in vs yf so be we beleue stedfastlye in hym.
Iesus christ is dead for our Sins (say saint Paul.) Then we be No more in debt for our Sins sith that Iesus christ hath satisfied and paid for us Nor also we ought No more to serve unto sin sing that by his death he hath willed to cause sin to die in us if so be we believe steadfastly in him.
He admonysheth and reduceth in memory vnto the Corinthiās principally two thynges on the whych all the fayth and all the assuraūce and hope of christen men is founded.
He Admonisheth and reduceth in memory unto the Corinthians principally two things on the which all the faith and all the assurance and hope of christian men is founded.
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and the whych he had moost at hys harte nexte Iesu Christ, was for to knowe how euery churche dyd gouerne and entertayne themselues in the Gospell of Iesu Christ, to thintēt that yf perdauenture any went out of the waye of trouth, he shulde be forth wyth redressed as specially he doth shewe in ye epistle of thys daye.
and the which he had most At his heart Next Jesu christ, was for to know how every Church did govern and entertain themselves in the Gospel of Iesu christ, to intent that if perdauenture any went out of the Way of troth, he should be forth with Redressed as specially he does show in you epistle of this day.
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Saint Paule in speakynge of hys owne person and of hys grace whyche he receyued of God speaketh vnto vs teachyng vs by hys exemple that we ought to presume nothynge of our selues but to yelde all vnto God & vnderstande that all cometh from hym.
Saint Paul in speaking of his own person and of his grace which he received of God speaks unto us teaching us by his exemple that we ought to presume nothing of our selves but to yield all unto God & understand that all comes from him.
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In lyke maner we must sende agayne and knowlege God to be all grace to thende that he maye alwayes augment it vnto vs vnto the tyme that we maye come wyth hym into hys glorye for to prayse hym, exalte hym, & perpetually to glorifye hym. Amen.
In like manner we must send again and knowledge God to be all grace to The end that he may always augment it unto us unto the time that we may come with him into his glory for to praise him, exalt him, & perpetually to Glorify him. Amen.
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The Gospel on the second sonday after Ester day The.x. chapter of Ihon. Targument. STARTPAGEviij ☞ Christe is the true shepherde. IEsus said to his disciples. I am the good shepeherde.
The Gospel on the second Sunday After Ester day The x chapter of John Argument. STARTPAGEviij ☞ Christ is the true shepherd. IEsus said to his Disciples. I am the good shepherd.
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.
an hired servant, and he which is not the shepherd neither the sheep Are his own, sees the wolf come and leveth the sheep and fleeth and the wolf Catches and Scattereth the sheep.
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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,
If the wolf does come, that is the great Devil of hell or any of his members, he never Forsaketh his sheep but does defend and deliver them from the force and might of the enemy,
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Wherfore my brethren and systers to conclude how happy be we for to haue suche a herdman & for to know to loue, to folowe, to heare hys swete voyce that gyueth lyfe, to heare hys doctrine, to be refectioned & fedde wyth the meate whyche gyueth euerlastynge lyfe, to haue wysedome and myght that surmoūteth the worlde by the sayd our herdmen, lyghtenyng vs in hym by fayth, drawynge vs to hym by hope,
Wherefore my brothers and Sisters to conclude how happy be we for to have such a herdsman & for to know to love, to follow, to hear his sweet voice that gyveth life, to hear his Doctrine, to be refectioned & fed with the meat which gyveth everlasting life, to have Wisdom and might that surmounteth the world by the said our Herdsmen, lightning us in him by faith, drawing us to him by hope,
but meke, diligent, full of charitie accordynge to thexemple of Christ the hygh and supreme shepeherde of all and the shepeherde of shepeherdes whych as thys Gospell sayeth gaue hys owne lyfe for the sauegarde and health of hys shepe that is to saye of all vs that folowe and beleue on hym.
but meek, diligent, full of charity according to thexemple of christ the high and supreme shepherd of all and the shepherd of shepherds which as this Gospel Saith gave his own life for the safeguard and health of his sheep that is to say of all us that follow and believe on him.
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Lo sayeth saynt Ierome wrytynge to Oceanus) the Apostle calleth a byshopryke a worke and not a dignitie, a laboure and not a deyntenes, a worke wherby through humilitie he muste be lowly & not to swelle in pryde.
Lo Saith saint Jerome writing to Oceanus) the Apostle calls a byshopryke a work and not a dignity, a labour and not a deyntenes, a work whereby through humility he must be lowly & not to swelle in pride.
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These I saye be no true herdmen but hyrelynges, for these dryue not awaye the rauenous wolues that is to saye the deuyll and hys lymmes I meane the Antichristes whych persecute & deuoure Christes flocke,
These I say be not true Herdsmen but hirelings, for these drive not away the ravenous wolves that is to say the Devil and his limbs I mean the Antichristes which persecute & devour Christ's flock,
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But who be these hyrelynges whyche whan they se the wolfe come to deuoure the shepe they rūne theyr waye? Surely these be those whych preach ye worde and that also purely and syncerely,
But who be these hirelings which when they see the wolf come to devour the sheep they run their Way? Surely these be those which preach you word and that also purely and sincerely,
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For he taught them not after the fashion of the scribes and pharisees whych neuertheles were the greate doctours & learned men of the lawe but as one hauynge a wonderfull grace and authoritie.
For he taught them not After the fashion of the Scribes and Pharisees which nevertheless were the great Doctors & learned men of the law but as one having a wonderful grace and Authority.
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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 veritie? All that herde hym speake and preach were astonnyed vpon hys doctrine.
His office whereunto he was sent of his father was to teach us and also to save us As touching his Doctrine and teaching, who ever in feeding of his flock was more vigilant, more busy, more painful than he was? Who ever ministered to his sheep more diligently the food of the Evangelical verity? All that herd him speak and preach were astonnyed upon his Doctrine.
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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,
He hath the universal flock, which from day to day he leadeth and gatheryth to gether, that they may hear his sweet voice & his holy Doctrine (which is the Doctrine of the gospel) till time that all the world shall be but one flock,
But it is to be feared, lest many of vs playe rather the pharisees parte, thynkynge our selues hyghly in gods fauour and in the meane season despysynge our neghbours whych by theyr humble submission and penitent hertes shall get vp before vs. Heauen is gyuen not to such as iustifie themselues by their owne dedes,
But it is to be feared, lest many of us play rather the Pharisees part, thinking our selves highly in God's favour and in the mean season despising our neighbours which by their humble submission and penitent herts shall get up before us Heaven is given not to such as justify themselves by their own Deeds,
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Forgyue vs our trespasses as we forgyue thē that trespasse agaynst vs. And by these wordes (sayeth saynt Austine) humblynge oure soules we cease not after a maner to do dayly penaunce.
Forgive us our Trespasses as we forgive them that trespass against us And by these words (Saith saint Augustine) humbling our Souls we cease not After a manner to do daily penance.
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I call penaūce (accordynge to saynt Austines definicion) a dayly payne and greue of the good and lowly christians wherin we knocke our brestes, sayenge:
I call penance (according to saint Austine's definition) a daily pain and grieve of the good and lowly Christians wherein we knock our breasts, saying:
Let vs lerne, whan we be out of gods fauoure for the haynousnes of our sinnes, by due penaunce to reconcile our selues agayne and to purchase remission of the same.
Let us Learn, when we be out of God's favour for the haynousnes of our Sins, by due penance to reconcile our selves again and to purchase remission of the same.
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My frendes, woll ye knowe the conclusion and ende of thys sondrye and dyuerse prayer? That same publicane, whych came a synner into ye church, by Christes owne sentence and determination went home in the syght of God more iust and ryghtuouse than that pharise, whyche thought hymselfe moost ryghtuouse.
My Friends, will you know the conclusion and end of this sundry and diverse prayer? That same publican, which Come a sinner into you Church, by Christ's own sentence and determination went home in the sight of God more just and righteous than that Pharisee, which Thought himself most righteous.
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and therfore he confessed no offenses, wheras in very dede euen in hys selfe prayers he synned moost greuouslye in that he boasted of hymselfe and despysed the penitent persone, beynge an arrogant prayser of hymselfe and a rashe accuser of hys neyghbour.
and Therefore he confessed no offenses, whereas in very deed even in his self Prayers he sinned most grievously in that he boasted of himself and despised the penitent person, being an arrogant praiser of himself and a rash accuser of his neighbour.
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On the contrarye, the publicane altogether displeasyng hymselfe for the knowlege of hys synnes stode a great waye of from the aultare, beynge so ashamed of hymselfe and penitent, that he durst not ones lyft vp hys eyen to heauen but strake hys brest, sayeng: Deus propitius esto mihi peccatori.
On the contrary, the publican altogether displeasing himself for the knowledge of his Sins stood a great Way of from the altar, being so ashamed of himself and penitent, that he durst not ones lift up his eyes to heaven but strake his breast, saying: Deus Propitius esto mihi peccatori.
yet he displeased the eyes of God euen bycause he pleased hymselfe, flatterynge hymselfe, and STARTPAGEcxxxv beynge cōtumeliouse agaynst hys neyghboure.
yet he displeased the eyes of God even Because he pleased himself, flattering himself, and STARTPAGEcxxxv being contumelious against his neighbour.
It befell so (sayeth Christ) that two certayne persons wente vp to the temple or churche for to praye, the one was a Pharise (that is to saye one that diuideth hymselfe as better from the multitude & cōmon sorte of men, accordynge to Origenes interpretacion) the other was a publicane, that is to saye, a customer, a gatherer of toll or tribute,
It befell so (Saith christ) that two certain Persons went up to the temple or Church for to pray, the one was a Pharisee (that is to say one that Divideth himself as better from the multitude & Common sort of men, according to Origenes Interpretation) the other was a publican, that is to say, a customer, a gatherer of toll or tribute,
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Wherfore against such pharisaical rightuous folke and for the cōforte of such sinners as displease themselues and be hartely sory for theyr mysordred lyfe, our sauiour and Lorde Iesus Christ dyd propoune thys parable or similitude vnto the Iues & by them to all the worlde.
Wherefore against such pharisaical righteous folk and for the Comfort of such Sinners as displease themselves and be heartily sorry for their mysordred life, our Saviour and Lord Iesus christ did propoune this parable or similitude unto the Iues & by them to all the world.
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Neyther dyd they only stāde foolyshly in theyr owne conceytes and pleased well themselues, but also in comparison of themselues they dispraysed and also despysed others as synfulle and worldlye persones, where as in very dede the humblenes and modestie of suche as be synners and the condēnation of themselues wyth request of mercy is muche more regarded and is more acceptable to God,
Neither did they only stand foolishly in their own conceits and pleased well themselves, but also in comparison of themselves they dispraised and also despised Others as synfulle and worldly Persons, where as in very deed the humbleness and modesty of such as be Sinners and the condemnation of themselves with request of mercy is much more regarded and is more acceptable to God,
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and whych presumptuouslye seke to themselues laude & prayse of iustice therby, where as afore God as wytnesseth the prophete there is no ryghtuous persone.
and which presumptuously seek to themselves laud & praise of Justice thereby, where as afore God as Witnesseth the Prophet there is no righteous person.
MY frendes and brethrē in our Sauiour Christ Iesu, I do you well to vnderstande, that there was somtyme amonges the Iues and is yet at thys daye amonges christen folke a certayne pharisaicall kynde of iuste or ryghtuous persons, whyche haue theyr cōfidence and trust in theyr owne workes,
MY Friends and brothers in our Saviour christ Iesu, I do you well to understand, that there was sometime among the Iues and is yet At this day among christian folk a certain pharisaical kind of just or righteous Persons, which have their confidence and trust in their own works,
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IEsus put forth thys parable vnto certayn which trusted in themselues that they were perfite, and STARTPAGEcxxxiiij despised other. Two men wente vp into the temple to praye:
IEsus put forth this parable unto certain which trusted in themselves that they were perfect, and STARTPAGEcxxxiiij despised other. Two men went up into the temple to pray:
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and in commaundynge good whych is not done, and on the contrary syde that the other is called the ministracion of the spirite whych quyckeneth, that we mought ryse from the death of preuarication and rede, not gyltie, in tables ryghtuousnes, but beynge fre, might haue it in our hartes and maners, that is to 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,
and in commanding good which is not done, and on the contrary side that the other is called the ministration of the Spirit which Quickeneth, that we might rise from the death of prevarication and rede, not guilty, in tables righteousness, but being from, might have it in our hearts and manners, that is to say, the new Testament, differrynge from the old, in as as in the one, the old man is hedged in with the straits of Fear,
They consyder not that it was so called bycause of them whyche thoughte by theyr owne fre wyll to satisfye the lawe & not holpen with the spirite of grace were holden gyltye of transgression vnder the letter of the same lawe.
They Consider not that it was so called Because of them which Thought by their own from will to satisfy the law & not helped with the Spirit of grace were held guilty of Transgression under the Letter of the same law.
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but shulde commaunde vnto them ryghtuousnes, and so beynge wrapped and in tangled wyth the death for transgression, that they myght fle to grace, which grace not only cōmaūdeth but also helpeth, thys grace in the new testament is reuelate and opened vnto vs. And of thys occasion do these blasphemours of gods worde thynke, that the lawe was nought whych was gyuen by Moses,
but should command unto them righteousness, and so being wrapped and in tangled with the death for Transgression, that they might fle to grace, which grace not only commandeth but also Helpeth, this grace in the new Testament is reuelate and opened unto us And of this occasion do these blasphemous of God's word think, that the law was nought which was given by Moses,
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For it behoued, that in the olde testament a lawe shuld be layde vpon the proude and stubborne Iues and on such as trusted vpon the power of theyr owne wyll, whych lawe shuld not gyue them ryghtuousnes,
For it behooved, that in the old Testament a law should be laid upon the proud and stubborn Iues and on such as trusted upon the power of their own will, which law should not gyve them righteousness,
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The lawe albeit it be holy, iust, and good, yet it bryngeth death to the transgressours and breakers therof, whome the grace of God helpeth not to fulfyl the iustice of the lawe.
The law albeit it be holy, just, and good, yet it bringeth death to the transgressors and breakers thereof, whom the grace of God Helpeth not to fulfil the Justice of the law.
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commeth to compare the eternall gospell vnto the transitorye lawe of Moses. He calleth the lawe of Moses the executynge or administracion of death & damnation.
comes to compare the Eternal gospel unto the transitory law of Moses. He calls the law of Moses the executing or administration of death & damnation.
But the spirite of God, the spirite of scripture, the spirite of the which S. Paul speaketh of here, is out of feare, it serueth in lybertie For where the spirite of the Lorde is, there is lybertie & fredome.
But the Spirit of God, the Spirit of scripture, the Spirit of the which S. Paul speaks of Here, is out of Fear, it serveth in liberty For where the Spirit of the Lord is, there is liberty & freedom's.
FOr bycause that saint Paule welbeloued brethrē in our sauiour Christe had a lytle before the begynnynge of the epistle of thys daye praysed the Corinthians sayenge vnto them that they were hys epistle in Iesu Christe in asmuch as they had receyued hys gospell and had wrytten and imprinted his fayth in theyr hartes by hys administration & preachynge.
FOr Because that saint Paul well-beloved brothers in our Saviour Christ had a little before the beginning of the epistle of this day praised the Corinthians saying unto them that they were his epistle in Iesu Christ in as as they had received his gospel and had written and imprinted his faith in their hearts by his administration & preaching.
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for the glorye of hys countenaunce (whych glorye is done awaye) why shall not the ministracion of the spirite be much more glorious? For yf the ministrynge of condemnation be glorious:
for the glory of his countenance (which glory is done away) why shall not the ministration of the Spirit be much more glorious? For if the ministering of condemnation be glorious:
but yf we be able vnto any thynge the same commeth of God, whych hath made vs able to minister the STARTPAGEcxxxvi new testament, not of the letter, but of the spirite.
but if we be able unto any thing the same comes of God, which hath made us able to minister the STARTPAGEcxxxvi new Testament, not of the Letter, but of the Spirit.
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.
as the foure floddes of paradise, as a see flowing, as floddes rising in life Eternal, that every body may drink plentefully of Eternal life, to this end & purpose that we may altogether praise and Glorify God everlastingly, by our Lord Iesu christ.
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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;
Hitherto I have reported the words of S. Augustine, which does full well expound and declare unto us the sentence & meaning of the Apostle Paul in this epistle, whose only mind and purpose is to provoke us to love, esteem;
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For the prohibicion of sinne, bycause it is a lawe, vndoubtedly increaseth the desyre of sinnynge, whych is not quenched but by the cōtrary desyre of doynge well, where fayth worketh by loue.
For the prohibition of sin, Because it is a law, undoubtedly increases the desire of sinning, which is not quenched but by the contrary desire of doing well, where faith works by love.
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 put their fingers into their ears, when by calling them away from the vanities of this world, they stir them to receive the heavenly Doctrine.
They take men and leade them awaye from the multitude, whā 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 take men and lead them away from the multitude, when out of the broad Way, wherein the most part of people do walk into their own damnation, they call them back and bring them again to the fellowship of the little flock.
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as often as, beynge myxed wt earth it be layde vpon the eyes, wheras on the contraryesyde, the spettel of philosophers and of pharisees, do rather put out the eyes.
as often as, being mixed with earth it be laid upon the eyes, whereas on the contraryesyde, the spettel of Philosophers and of Pharisees, do rather put out the eyes.
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and as often as wyth the spyttell of the heauenly wysedome, whych is hymselfe, commynge out from ye mouth of the father aboue, he vouchsaueth to touche the tonge of oure mynde, to thintent that those thynges myght sauour vnto vs, which belōge to God and be godly.
and as often as with the spyttell of the heavenly Wisdom, which is himself, coming out from you Mouth of the father above, he vouchsaueth to touch the tongue of our mind, to intent that those things might savour unto us, which belong to God and be godly.
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Assuredly, my frendes, helth and saluacion is then at hande, whan our sauioure Christe Iesus, by the vertue of hys spirite, whych is the fynger of God, vouchsaueth to touch the eares of oure mynde,
Assuredly, my Friends, health and salvation is then At hand, when our Saviour Christ Iesus, by the virtue of his Spirit, which is the finger of God, vouchsaueth to touch the ears of our mind,
In lykewyse the hethen person whych is about to leaue his hethen lyfe & to become christianed in which state he is called of ye aūcient fathers of ye church catechumenus is brought to Iesus, he hath stynted to do euel, he hath stinted to speake euel,
In likewise the heathen person which is about to leave his heathen life & to become Christianized in which state he is called of you ancient Father's of the Church Catechumen is brought to Iesus, he hath stinted to do evil, he hath stinted to speak evil,
But what shal this sely poore mā 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 mā, they brynge him to Iesus.
But what shall this sely poor man do, which hath no tongue wherewith he may crave his soul health of the Lord, which hath no ears whereby he may perceive the voice of Iesus which is wont to raise even the dead to life? They that had tongues and ears do help the sely man, they bring him to Iesus.
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, they wolde not beleue such thynges as they herde,
The Iues, albeit they daily herd Iesus speaking, yet hearing they herd not, for as as according to thexemple of the serpent called the Aspic which stoppeth her ears against the voice of the wise Enchanter, they would not believe such things as they herd,
But he is more myserably deafe, whych hath no mete eares to heare gods word, he is worse dōbe, whych hath no tonge to confesse hys fylthynes and gods mercy.
But he is more miserably deaf, which hath no meet ears to hear God's word, he is Worse dumb, which hath no tongue to confess his filthiness and God's mercy.
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,
THe Gospel red in the Church this day good christian people Teaches us, that After that our Saviour christ had privily stolen away out of Iewry and had among the Tyrians, Sidonians,
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But accordynge to the spirituall sense, the summe of all a christian mās felicitie standeth in thys poynt, that wyth hys eares he mought heare the worde of the gospell,
But according to the spiritual sense, the sum of all a christian men felicity Stands in this point, that with his ears he might hear the word of the gospel,
This thynge, good christen people yf we do, we shall surely at length in heryte the kyngdome of heauen prepared for vs. Where God the father, the sonne,
This thing, good christian people if we do, we shall surely At length in heryte the Kingdom of heaven prepared for us Where God the father, the son,
Wherfore that Iesus forbad them whych brought ye do•be man, that they shulde tell no bodye what was done, the selfe same thynge prouoked them the more, to bl•se it abrode,
Wherefore that Iesus forbade them which brought you do•be man, that they should tell no body what was done, the self same thing provoked them the more, to bl•se it abroad,
in dede there were many myracles whych he dyd that were of much more excellēcy and worthynes than thys yt of a deafe man he made an hearer, of a dombe a speaker.
in deed there were many Miracles which he did that were of much more excellency and worthiness than this that of a deaf man he made an hearer, of a dumb a speaker.
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neyther doth he arrogantly calenge to hymselfe the power of assoylynge, but he loketh vp to heauen, confessyng and testifyenge, that all that euer is done through the rytes of holy sacramentes, is done by gods vertue, and not mans power.
neither does he arrogantly calenge to himself the power of assoiling, but he looketh up to heaven, confessing and testifyenge, that all that ever is done through the Rites of holy Sacraments, is done by God's virtue, and not men power.
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we now confesse, that of oure owne merytes we deserue nothynge but hell, and that it commeth holly of gods goodnes, that we be chosen to the name and inheritaunce of the chyldren of god.
we now confess, that of our own merits we deserve nothing but hell, and that it comes holly of God's Goodness, that we be chosen to the name and inheritance of the children of god.
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we haue them now open to receyue the heuenly doctrine of the gospell, and wheras before we had oure tōge so infected wyth the spettel of flesh, that ye delicate foode of the gospel was loothed of vs,
we have them now open to receive the heavenly Doctrine of the gospel, and whereas before we had our tongue so infected with the spettel of Flesh, that you delicate food of the gospel was loothed of us,
For what thinge can be more myserable, than they, whych haue ye eares of theyr mynde so encombred and occupied with earthly lustes, that they can not heare the worde of God? and whych haue theyr tonge so entangled and STARTPAGEcxl infected wyth vicious affectiōs, that they sauer not of heauenly thynges, that they be dombe to confesse theyr naughtynes, dombe to auaunce gods mercye? Wherfore the syghynge of Iesus admonysheth vs what we were, and hys lokynge vp to heauen plucketh awaye desperation, declarynge from whence helpe commeth vnto vs,
For what thing can be more miserable, than they, which have you ears of their mind so encumbered and occupied with earthly lusts, that they can not hear the word of God? and which have their tongue so entangled and STARTPAGEcxl infected with vicious affections, that they savour not of heavenly things, that they be dumb to confess their naughtynes, dumb to advance God's mercy? Wherefore the sighing of Iesus Admonisheth us what we were, and his looking up to heaven plucketh away desperation, declaring from whence help comes unto us,
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Here saynt Ambrose noteth, that the Apostle vseth thys comparison or similitude, to thintent he wold declare that they be falsifyers of goddes testament, whych wheras they beleue in Christ,
Here saint Ambrose notes, that the Apostle uses this comparison or similitude, to intent he would declare that they be falsifiers of God's Testament, which whereas they believe in christ,
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Thys I saye, that the lawe whych began afterward, beyond foure hundreth and thyrtye yeares, doeth not disanull the testament, that was confermed afore of God vnto Christward, to make the promes of none effect.
This I say, that the law which began afterwards, beyond foure Hundredth and thyrtye Years, doth not disannul the Testament, that was confirmed afore of God unto Christward, to make the promise of none Effect.
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Wherfore than serueth the lawe? The lawe was added because of trāsgression (tyll the sede came, to whome the promes was made) and it was ordeyned by Angels in the hande of a mediator.
Wherefore than serveth the law? The law was added Because of Transgression (till the seed Come, to whom the promise was made) and it was ordained by Angels in the hand of a Mediator.
than no doubte ryghtuousnes shulde come by the lawe But the scripture concluded all thynges vnder syn, that the promes by the fayth of Iesus Christ shuld STARTPAGEcxlij be gyuen vnto them that beleue.
than no doubt righteousness should come by the law But the scripture concluded all things under sin, that the promise by the faith of Iesus christ should STARTPAGEcxlij be given unto them that believe.
how much rather ought gods testament & wyl to be such? But in gods testamēt to Abraham was the promise of eternal saluacion and iustification made and vnto hys sede.
how much rather ought God's Testament & will to be such? But in God's Testament to Abraham was the promise of Eternal salvation and justification made and unto his seed.
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Now thā seynge this wrytyng, this testamente and couenaunte maketh mencion but of one heyre in whome God promysed, that we shulde all be saued and iustifyed:
Now than sing this writing, this Testament and Covenant makes mention but of one heir in whom God promised, that we should all be saved and justified:
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then the people whych were before ye law was gyuen, coulde not be iustifyed, whych thynge is false, as ye Apostle manyfestly proueth in hys epistle to the Romaynes.
then the people which were before the law was given, could not be justified, which thing is false, as you Apostle manifestly Proves in his epistle to the Romans.
I say the workes of the lawe saue vs not, but it is only the merytes of Christ that saueth vs, that iustifieth vs yf we stycke vnto hym by ernest & quycke fayth whych worketh STARTPAGEcxliij of loue and not of compulsion.
I say the works of the law save us not, but it is only the merits of christ that Saveth us, that Justifieth us if we stick unto him by earnest & quick faith which works STARTPAGEcxliij of love and not of compulsion.
In dede a true and ryght christon man, I meane a person that is cleane turned into a new man & whych hath so great fayth and charitie in hym, that for Christes loue, he is ready to do all thynges, such as man nede no lawe.
In deed a true and right christon man, I mean a person that is clean turned into a new man & which hath so great faith and charity in him, that for Christ's love, he is ready to do all things, such as man need no law.
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For the lawe (as the Apostle also testifyeth) is not gyuē vnto the ryghtuouse man but vnto the vnryghtuouse and disobedient, to the vngodly and vnto synners, to vnholy and vncleane, to murtherers of fathers and murtherers of mothers, to mansleers, to whoremongers, to beastly persons, to theues and so forth.
For the law (as the Apostle also Testifieth) is not given unto the righteous man but unto the unrighteous and disobedient, to the ungodly and unto Sinners, to unholy and unclean, to murderers of Father's and murderers of mother's, to mansleers, to whoremongers, to beastly Persons, to thieves and so forth.
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The lawe than is rather a restrayner from euell, than a iustifyer, it is, as it were a brydell tyll Christ come and be setled in vs whyche maye cause vs to worke euen of loue wythout cōpulsion of law.
The law than is rather a restrayner from evil, than a iustifyer, it is, as it were a bridle till christ come and be settled in us which may cause us to work even of love without compulsion of law.
And therfore the scripture cōcluded al vnder synne to thende that the promyse by the fayth of Iesus Christ shuld be gyuen to al such as beleue the same.
And Therefore the scripture concluded all under sin to The end that the promise by the faith of Iesus christ should be given to all such as believe the same.
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And it was ordeined and gyuen (sayeth Paule) by angels (as is wytnessed also in the Actes) in the hande of a mediatoure, that is to saye, in the hande of Moses, whych went betwene as a spokesman betwene the angels and the people.
And it was ordained and given (Saith Paul) by Angels (as is witnessed also in the Acts) in the hand of a Mediator, that is to say, in the hand of Moses, which went between as a spokesman between the Angels and the people.
The lawe must be our brydell our staye our scholemayster to directe and leade vs to the true & vnfayned fayth in Christ whych fayth may make vs to worke euen of loue.
The law must be our bridle our stay our Schoolmaster to Direct and lead us to the true & unfeigned faith in christ which faith may make us to work even of love.
We must do ye workes of the lawe not as compelled by law, but as prouoked by loue whych we beare fyrst to God and consequently to our neyghbour for Christes sake.
We must do you works of the law not as compelled by law, but as provoked by love which we bear fyrst to God and consequently to our neighbour for Christ's sake.
SAynt Paul my welbeloued frendes in the epistle of thys day declareth vnto vs, that they chaūge the testament & the euerlastynge wyll of God, which testament, wyll,
SAynt Paul my well-beloved Friends in the epistle of this day Declareth unto us, that they change the Testament & the everlasting will of God, which Testament, will,
or couenaunt god hath concluded in Christ our only iustifyer and sauiour, which seke saluation and iustification by the lawe & not by Christ I speake (sayeth saynt Paule) after mans fashion, that ye maye the better vnderstande me.
or Covenant god hath concluded in christ our only iustifyer and Saviour, which seek salvation and justification by the law & not by christ I speak (Saith saint Paul) After men fashion, that you may the better understand me.
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Yf we woll consyder what God hath done for vs, fyrst he made vs of nought, he prouydeth for vs all thynges necessarie to oure soules helth, he hath made our soules not as be the soules of beastes wythout reason and whych peryshe & dye wyth ye body,
If we will Consider what God hath done for us, fyrst he made us of nought, he prouydeth for us all things necessary to our Souls health, he hath made our Souls not as be the Souls of beasts without reason and which perish & die with you body,
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The Gospel on the.xiij. sonday after Trinitie. The x. Chapter of Luke. Thargument. ☞ Of the lawyers question & of Christes answere. IEsus sayd to hys disciples.
The Gospel on the xiij Sunday After Trinity. The x. Chapter of Luke. The argument. ☞ Of the Lawyers question & of Christ's answer. IEsus said to his Disciples.
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.
BLessed be the eyes which see that you have seen etc. Well-beloved audience these be the words of our Saviour christ spoken to his Disciples in the x. chapter of Luke which be read in the Church this day.
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,
For the better understanding whereof, you shall mark, that Christ a little before the speaking of these words rejoicing in Spirit, gave praises and thanks to his father of heaven,
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.
I pray you what herd, what saw these Disciples that the Prophets and Kings which were before them, herd not nor saw not? Truly, they saw not, they heard not christ as did Apostles.
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They busely wayted and loked for hym, they knewe such one shulde come to redeme and saue them from euerlastynge dānation & death wherof they were gyltie by the synne of Adam theyr fyrst father.
They busily waited and looked for him, they knew such one should come to Redeem and save them from everlasting damnation & death whereof they were guilty by the sin of Adam their fyrst father.
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And amōges other holy fathers whych loked for thys redēption, 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.
And among other holy Father's which looked for this redemption, we read in holy scripture of one Symeon a righteous and devout man, which had received an answer of the holy ghost, that he should not see death, till he had seen with his eyes the Christ of the Lord, that is to say, the Messias that should save and Redeem the world, which thing Come to pass.
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:
For when christ our Saviour was brought to the temple on the eyght day to be circumcised according to the custom of the Iues, this Symeon in spired with the holy ghost Come into the temple and taking the child in his arms praised God and said:
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, which was also in the temple the same tyme,
For mine eyes have seen thy Saving stock, which thou hast prepared before the face of all people. etc. We read also of a certain widow Prophetess nam Anne daughter of Phanuel, which was also in the temple the same time,
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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.
So christ might very well call the Disciples blessed Because they saw things and also herd Doctrine taught them which were not seen nor herd before.
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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:
Now when Christ had spoken these words and was come again to the people to teach and instruct them his Doctrine behold, a certain scribe which was a lawyer start up to take christ in a trip and to tempt him, saying:
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Ye scribes and pharisees cōmonly 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.
the Scribes and Pharisees commonly Set little by God's hests and Commandments, all your busy study & labour is to advance & Set up your own laws, your own Rites and traditions.
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But I tel you, and take it for a warnynge, that who so euer breaketh one of these lytle prety cōmaundementes of God (for so ye coūte them in comparison of yours) and teacheth men to do as he doth,
But I tell you, and take it for a warning, that who so ever breaks one of these little pretty Commandments of God (for so you count them in comparison of yours) and Teaches men to do as he does,
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But that person whych fyrst doth hymselfe, & afterwarde teacheth other men these cōmaundementes of God, of whych thou hast rekened vp the chefest of all and STARTPAGEcxlvi that whych conteyneth all the rest, doubtles, thys felowe shalbe called a great man in heuen.
But that person which fyrst does himself, & afterward Teaches other men these Commandments of God, of which thou hast reckoned up the chiefest of all and STARTPAGEcxlvi that which Containeth all the rest, doubtless, this fellow shall called a great man in heaven.
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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.
They corrupted God's word with their own traditions, as taverners be wont to brew and corrupt the pure wine with other unwholesome things for their own gains and advantage.
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and he openly tolde the people, that onles theyr perfection, theyr goodnes and rightuousnes passed the ryghtuousnes and good lyuynge of the scribes and pharisees, they shulde neuer come to the kyngdome of heauen.
and he openly told the people, that unless their perfection, their Goodness and righteousness passed the righteousness and good living of the Scribes and Pharisees, they should never come to the Kingdom of heaven.
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Whervpon he went on, and taught the commaundementes of God and the pure and ryght vnderstandynge of them as in hys moost excellente and swete sermon whyche he made to hys disciples on the mountayne, whych the holy Euangelist saint Matthew setteth forth vnto vs in the. v.vi. and.vij. chapters, more at large doth appeare.
Whereupon he went on, and taught the Commandments of God and the pure and right understanding of them as in his most excellent and sweet sermon which he made to his Disciples on the mountain, which the holy Evangelist saint Matthew sets forth unto us in thee. v.vi. and vij Chapters, more At large does appear.
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And thou must loue thy neyghboure as thy selfe. Who soeuer doth thys, shall lyue. And who soeuer hath not done thys, let hym repent and become a newe mā.
And thou must love thy neighbour as thy self. Who soever does this, shall live. And who soever hath not done this, let him Repent and become a new man.
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but reasonable, but immortall, he sente also hys owne sonne from heauen to redeme mankinde from the tyranny and thraldome of the deuel, STARTPAGEcxlvij and to teach them how to lyue a godly and an innocent lyfe.
but reasonable, but immortal, he sent also his own son from heaven to Redeem mankind from the tyranny and thraldom of the Devil, STARTPAGEcxlvij and to teach them how to live a godly and an innocent life.
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onles we be harder then the Adamant stones, onles we be made of suche a churlyshe nature that nothynge can moue vs. But the pharisees for moost parte were carnal and fleshly persons They obserued the letter of the lawe, they kepte the outwarde wordes, they dyd no lechery outwardlye, they cōmytted no thefte, no murther, no periury nor suche other vyces outwardlye, they dyd sacrifice to God, they offered vnto him, they sensed, they pyped, they played, they prayed after theyr fashiō,
unless we be harder then the Adamant stones, unless we be made of such a churlish nature that nothing can move us But the Pharisees for most part were carnal and fleshly Persons They observed the Letter of the law, they kept the outward words, they did no lechery outwardly, they committed no theft, no murder, no perjury nor such other vices outwardly, they did sacrifice to God, they offered unto him, they sensed, they piped, they played, they prayed After their fashion,
And there were also many, whych had good intentes, but they were so drowned wyth the blyndnes, supersticion, gloses, tradicions, interpretacions and dreames of the pharisees and elders that they espyed not the true honoure and worshyp of God, of whyche sorte was Nicodemus, whych came by nyght to Christ to learne of hym and to dispute wyth hym.
And there were also many, which had good intentes, but they were so drowned with the blindness, Superstition, gloss, traditions, interpretations and dreams of the Pharisees and Elders that they espied not the true honour and worship of God, of which sort was Nicodemus, which Come by night to christ to Learn of him and to dispute with him.
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A fleshly mā a naturall man, a man vnbaptized, vnrenewed with the spirite can not smel nor haue any sauour of thinges spirituall, he can not worke ye wyll and pleasure of God.
A fleshly man a natural man, a man unbaptized, unrenewed with the Spirit can not Smell nor have any savour of things spiritual, he can not work you will and pleasure of God.
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And surely it appeareth well that thys lawyer toke but the letter of the lawe & not ye spirite, by the question folowyng where he asketh Christ who is hys neyghboure.
And surely it appears well that this lawyer took but the Letter of the law & not the Spirit, by the question following where he asks christ who is his neighbour.
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For yf he had loued God hertely he shulde haue counted euery man hys neyghboure as Christes similitude byddeth and not only hys owne nation as cōmonly the Iues dyd.
For if he had loved God heartily he should have counted every man his neighbour as Christ's similitude biddeth and not only his own Nation as commonly the Iues did.
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The workes of ye fleshe (sayeth he) be easely knowen, whych are these, aduoutrye, letchery, vnclennes, ydolatrye, wytchcraft, poysonynge, hatred, stryfe, hartbrennynge, fume, chafynge, discorde, heresies, sectes, enuye, dronkennes, ryotte, surfettynge, and such lyke.
The works of you Flesh (Saith he) be Easily known, which Are these, aduoutrye, lechery, uncleanness, idolatry, wytchcraft, poisoning, hatred, strife, hartbrennynge, fume, chafing, discord, heresies, Sects, envy, Drunkenness, riot, surfeiting, and such like.
Of these foule vyces and frutes of the corrupte nature, I tell you before (sayeth saynt Paule) that who so euer do them (onles he ryse agayne by dew penaunce) shall neuer inherite the kyngdome of God.
Of these foul vices and fruits of the corrupt nature, I tell you before (Saith saint Paul) that who so ever do them (unless he rise again by due penance) shall never inherit the Kingdom of God.
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On the contrarye syde, the frute of ye spirite is loue, charitie, ioye, peace wyth all men, pacience, sufferaunce, myldnes, lyberalitie, faythfulnes, meknes, temperaūce.
On the contrary side, the fruit of the Spirit is love, charity, joy, peace with all men, patience, sufferance, myldnes, lyberalitie, faithfulness, meknes, temperance.
For (as sayde is) the lawe is made for the other sorte of men whych be iniust and disobedient, it is not ordeyned for the chyldren of the spirite whych be infraunchysed and whyche be wyllyngly wythout compulsion obedient ynough.
For (as said is) the law is made for the other sort of men which be injust and disobedient, it is not ordained for the children of the Spirit which be infraunchysed and which be willingly without compulsion obedient enough.
For the chyldren of the spirite, I meane all suche whych belonge vnto Iesu Christ haue mortifyed and crucifyed and do cōtinually mortifye and crucifye theyr fleshe, theyr vyces and concupiscences by the power of the spirite that raygneth in them, as S. Paul dyd sayenge:
For the children of the Spirit, I mean all such which belong unto Iesu christ have mortified and Crucified and do continually mortify and crucify their Flesh, their vices and concupiscences by the power of the Spirit that Reigneth in them, as S. Paul did saying:
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Our Lorde graūt, that hys spirite maye so worke in vs by hys lyuely word that we maye eschue the workes of the fleshe and folowe the frutes and workes of the same spirite by our Lorde Iesu Christ.
Our Lord grant, that his Spirit may so work in us by his lively word that we may eschew the works of the Flesh and follow the fruits and works of the same Spirit by our Lord Iesu christ.
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BRethren, walke in the spirite, and fulfil not the lust of the flesh. For the flesh lusteth contrary to the spirite, and the spirite contrary to the fleshe:
BRethren, walk in the Spirit, and fulfil not the lust of the Flesh. For the Flesh Lusteth contrary to the Spirit, and the Spirit contrary to the Flesh:
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The dedes of the fleshe are manyfest, whyche are these, aduoutrye, fornication, vnclenes, wantōnes, worshyppynge of ymages, wytchcraft, hatred, variaunce, zele, wrath, stryfe, sediciō, sectes, enuyeng murther, dronkennes, glottony, and suche lyke:
The Deeds of the Flesh Are manifest, which Are these, aduoutrye, fornication, uncleans, wantonness, worshipping of Images, wytchcraft, hatred, variance, zeal, wrath, strife, sedition, Sects, enuyeng murder, Drunkenness, gluttony, and such like:
of the whych I tell you before as I haue tolde you in tymes past, that they whych commytte such thynges, shall not be inheritours of the kyngdome of God.
of the which I tell you before as I have told you in times past, that they which commit such things, shall not be inheritors of the Kingdom of God.
MY welbeloued brethren and systers in Christe, ye muste well consyder and vnderstande, that the lyfe of a christen man and womā in thys present worlde is as who shulde saye a continuall warfare, a dayly batell and fyghtynge, accordynge to the sayeng of Iob. Mans lyfe is on erth a warfare.
MY well-beloved brothers and Sisters in Christ, you must well Consider and understand, that the life of a christian man and woman in this present world is as who should say a continual warfare, a daily battle and fighting, according to the saying of Job men life is on earth a warfare.
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& renewed by the spirite of God and so gouerned and directed in al our procedinges and doynges of ye same surely we shall neuer enter into the kyngdome of heuen,
& renewed by the Spirit of God and so governed and directed in all our proceedings and doings of the same surely we shall never enter into the Kingdom of heaven,
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Albeit your flesh wrastleth and fyghteth agaynst your spirite whyche ye haue obtayned by Christ and againe your spirite agaynst your fleshe bycause it is not yet throughlye mortifyed nor crucifyed in such wyse that somtyme ye do not the thynge that ye wold fayne do through the infirmitie and weakenes of the fleshe whyche ye haue not yet fully conquered:
Albeit your Flesh wrestleth and fighteth against your Spirit which you have obtained by christ and again your Spirit against your Flesh Because it is not yet thoroughly mortified nor Crucified in such wise that sometime you do not the thing that you would fain do through the infirmity and weakness of the Flesh which you have not yet Fully conquered:
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Folowe I saye the thynges of the spirite, as STARTPAGEcxlix holy meditacions & readynges of scripture, deuoute prayers, abstinence of the body, and all godly exercises.
Follow I say the things of the Spirit, as STARTPAGEcxlix holy meditations & readings of scripture, devout Prayers, abstinence of the body, and all godly exercises.
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Thus doynge, ye shall growe stronge in ye spirite, ye shalbe hable by gods grace and assistence to wythstande the lustes and desyres of the flesh and of the corrupte nature,
Thus doing, you shall grow strong in you Spirit, you shall able by God's grace and assistance to withstand the lusts and Desires of the Flesh and of the corrupt nature,
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yea ye shalbe new mē, spirituall men, conducted, led and gouerned by the holy spirit of god, ye shall then embrase the wyll of God frelye without compulsion,
yea you shall new men, spiritual men, conducted, led and governed by the holy Spirit of god, you shall then embrace the will of God freely without compulsion,
And bycause ye shulde knowe the better whan ye walke fleshly and whan spiritually, the Apostle S. Paule setteth forth vnto vs the frutes of the fleshe and the frutes of the spirite.
And Because you should know the better when you walk fleshly and when spiritually, the Apostle S. Paul sets forth unto us the fruits of the Flesh and the fruits of the Spirit.
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STARTPAGEcli Iesus, Sauioure, and mayster, haue mercy on vs, take pytie and compassion ouer vs. By this meanes after that we haue ones offred and presented our selues vnto the prestes, whych haue authoritie and power of God for to discerne and iudge, accordyng vnto the scripture, betwene the lepry and not lepry, that is to saye, betwene heresye and veritie, betwene vice and vertue,
STARTPAGEcli Iesus, Saviour, and master, have mercy on us, take pity and compassion over us By this means After that we have ones offered and presented our selves unto the Priests, which have Authority and power of God for to discern and judge, according unto the scripture, between the lepry and not lepry, that is to say, between heresy and verity, between vice and virtue,
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Let vs be lyke the lazar Samaritane, which fygured the christen gētyls, and let vs saye that whych the spirite of God sayeth by the prophete Dauid in the.cij. psalme.
Let us be like the lazar Samaritan, which figured the christian Gentiles, and let us say that which the Spirit of God Saith by the Prophet David in the cij psalm.
Yf we thus do (my frēdes) doubt we not, but we shall haue the rewarde of euer lastynge blesse, whych is endles ioye in the heauenly Hierusalem wyth the father, sonne, and holy goost.
If we thus do (my Friends) doubt we not, but we shall have the reward of ever lasting bless, which is endless joy in the heavenly Jerusalem with the father, son, and holy ghost.
are there not ten clēsed? But where are those nyne? There are not foūd that returned againe to gyue God prayse, saue only thys straunger. And he sayd vnto hym:
Are there not ten cleansed? But where Are those nyne? There Are not found that returned again to gyve God praise, save only this stranger. And he said unto him:
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as one may se and consyder in the gospell of thys daye, whych maketh mencion of.x. lazers or lepers, whome at that tyme our Lorde clensed of theyr leprye,
as one may see and Consider in the gospel of this day, which makes mention of x lazers or lepers, whom At that time our Lord cleansed of their lepry,
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But what sygnifye these.x. lazers or lepers vnto vs? Truly in the lawe of Moses God had forbydden that none shulde kepe company with them whych were infected and sycke with bodely leprye but commaunded that they shulde be put forth from amonges them and from the company of the rest,
But what sygnifye these x lazers or lepers unto us? Truly in the law of Moses God had forbidden that none should keep company with them which were infected and sick with bodily lepry but commanded that they should be put forth from among them and from the company of the rest,
and by the stynkynge breath therof, that is to say, by the wordes and conuersacion of suche as be corrupted therwith, be other corrupted ye company wyth them, accordynge to that sayenge.
and by the stinking breath thereof, that is to say, by the words and Conversation of such as be corrupted therewith, be other corrupted you company with them, according to that saying.
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Wherfore al such ought to be eschued and fled from, as lepers and lazars, they must be excōmunicate and put out of the assemble and congregacion of christen people.
Wherefore all such ought to be Eschewed and fled from, as lepers and lazars, they must be excommunicate and put out of the assemble and congregation of christian people.
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Yet thys notwythstandynge, there is no sycknes, no maladie, no lepry so greuous, but that the moost excellent phisician and surgeon our Lord and Sauiour Christ Iesus both can heale and wyll heale,
Yet this notwithstanding, there is no sickness, no malady, no lepry so grievous, but that the most excellent Physician and surgeon our Lord and Saviour christ Iesus both can heal and will heal,
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and accordynge vnto the scripture, to assoyle, as saynt Paule dyd assoyle a synner of whych is made mencion in the seconde epistle vnto the Corinthians, we shalbe receyued agayne into the nomber of the faythful,
and according unto the scripture, to assoil, as saint Paul did assoil a sinner of which is made mention in the seconde epistle unto the Corinthians, we shall received again into the number of the faithful,
Therfore the holy Apostle of God saynt Paul doth in thys epistle admonyshe vs christen folke, that yf we be good trees we ought to bringe forth good frutes,
Therefore the holy Apostle of God saint Paul does in this epistle admonish us christen folk, that if we be good trees we ought to bring forth good fruits,
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WElbeloued frendes in our Lorde Iesu Christ, ye shal vnderstande, that our Sauiour in the Gospell of saynt Mattheu sayeth, that euery tree is knowen by hys frute,
Well-beloved Friends in our Lord Iesu christ, you shall understand, that our Saviour in the Gospel of saint Matthew Saith, that every tree is known by his fruit,
Let vs not be desyrous of vayne glorye, prouokynge one another, enuyenge one an other. Brethren, yf a man also be taken in any faute ye whyche are spirituall:
Let us not be desirous of vain glory, provoking one Another, enuyenge one an other. Brothers, if a man also be taken in any fault you which Are spiritual:
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And doubte we not, but we shall gather in, and reape in tyme conuenient good and full haruest in eternall lyfe to the glorie of the eternall father of heauen. Vnto whome be thankes. Amen.
And doubt we not, but we shall gather in, and reap in time convenient good and full harvest in Eternal life to the glory of the Eternal father of heaven. Unto whom be thanks. Amen.
Wherfore in the meane tyme, whyle we haue space to sowe, let vs sowe in spirite, let vs sow good sedes, christen sedes, charitable sedes, let vs do well wythout fayntynge, wythoute beynge wery, not only to them, whych do good vnto vs,
Wherefore in the mean time, while we have Molle to sow, let us sow in Spirit, let us sow good sedes, christen sedes, charitable sedes, let us do well without fainting, without being weary, not only to them, which do good unto us,
He that soweth in hys flesh, that is to saye, he that doth the workes of the fleshe, whych be euell workes, deuelysh workes, vngodly workes, shal of the flesh reape corruption and euerlastynge curse and damnation But he that soweth in the spirite shall of the spirite reape euerlastynge lyfe.
He that Soweth in his Flesh, that is to say, he that does the works of the Flesh, which be evil works, devilish works, ungodly works, shall of the Flesh reap corruption and everlasting curse and damnation But he that Soweth in the Spirit shall of the Spirit reap everlasting life.
After saint Paule had thus greatly praysed and commended brotherly supportacion or bearyng one wyth another, he nowe exhorteth christen men to be helpynge and releuynge to all the bodely necessities of them that do teach the fayth and the gospel of Iesu Christ. He sayeth:
After saint Paul had thus greatly praised and commended brotherly supportation or bearing one with Another, he now exhorteth christen men to be helping and releuynge to all the bodily necessities of them that do teach the faith and the gospel of Iesu christ. He Saith:
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Wherfore let euery bodye loke on hymselfe and well consyder hymselfe, and he shal haue none occasion to bragge and glorie wyth hymselfe STARTPAGEcliij ouer the frailtie and weaknes of other persons.
Wherefore let every body look on himself and well Consider himself, and he shall have none occasion to brag and glory with himself STARTPAGEcliij over the frailty and weakness of other Persons.
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But yf any one amonges you be taken in any faulte or offence through frayltie of nature & not by obstinate euelnes, you (sayeth Paule) whyche be or ought to be spirituall, teach hym & helpe to amende hym in all mekenesse, in al swetnes of spirite, consyderynge in your selues, that ye also may fal in to lyke temptacion. As yf he shulde saye:
But if any one among you be taken in any fault or offence through frailty of nature & not by obstinate euelnes, you (Saith Paul) which be or ought to be spiritual, teach him & help to amend him in all meekness, in all sweetness of Spirit, considering in your selves, that you also may fall in to like temptation. As if he should say:
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Certaynly my frendes vayneglorie is an appetyte or luste of all lustes the moost daūgerouse and the moost subtyle and secretest that may be ymagined, in so much, that those persones, whych be estemed for moost spiritual, most holy, moost godly, be oftentymes infected therwyth.
Certainly my Friends vayneglorie is an appetite or lust of all lusts the most dangerous and the most subtle and secretest that may be imagined, in so much, that those Persons, which be esteemed for most spiritual, most holy, most godly, be oftentimes infected therewith.
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Let vs not be desyrous of vayne glorye. &c. Certes it is not possible for a man or woman yt is vayne gloriouse and that loueth to be auaunced and praysed of the worlde, eyther to supporte,
Let us not be desirous of vain glory. etc. Certes it is not possible for a man or woman that is vain glorious and that loves to be advanced and praised of the world, either to support,
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Nowe one of the fyrst and principall frutes of the spirite, is loue and brotherly supportacion or bearynge of one another, whych thynge saynt Paule doth admonysh vs here of, that we shulde kepe, where he sayeth:
Now one of the fyrst and principal fruits of the Spirit, is love and brotherly supportation or bearing of one Another, which thing saint Paul does admonish us Here of, that we should keep, where he Saith:
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GOod people yf we were christen men and womē wyth hartes and wyth workes, I say yf we dyd beleue sufficiently as we boast our selues to beleue in Iesu Christ and in hys blessed and pure word, we shulde wythoute fayle not be so troubled nor dysmayd nor yet so pensyfe and so carefull whan we haue any mysfortune and necessitie.
GOod people if we were christian men and women with hearts and with works, I say if we did believe sufficiently as we boast our selves to believe in Iesu christ and in his blessed and pure word, we should without fail not be so troubled nor dismayed nor yet so pensive and so careful when we have any misfortune and necessity.
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Wherfore, yf God so cloth the grasse of the felde (whych though it stande to daye, is to morow cast into the fornace) shall he not muche more do the STARTPAGEcliiij same for you O ye of lytle fayth? Therfore take no thought, sayenge:
Wherefore, if God so cloth the grass of the field (which though it stand to day, is to morrow cast into the furnace) shall he not much more doe the STARTPAGEcliiij same for you O you of little faith? Therefore take no Thought, saying:
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Are ye not much better than they? Whyche of you (by takynge careful thought) can adde one cubyte vnto hys stature? And why care ye for rayment? Consyder the lylyes of the felde, howe they growe.
are you not much better than they? Which of you (by taking careful Thought) can add one cubyte unto his stature? And why care you for raiment? Consider the lylyes of the field, how they grow.
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.
and you shall lack nothing in this present time nor in the other to come by our Lord Iesu Christ unto whom be glory and thanks world without end. Amen.
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Wherfore good people se ye do not care for your bodely sustenaūce, for our Lorde doth promyse you, that it shalbe gyuē vnto you, you nede not to doubt of it,
Wherefore good people see you do not care for your bodily sustenance, for our Lord does promise you, that it shall given unto you, you need not to doubt of it,
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.
And if (Saith this holy Doctor) thou wilt Consider, what is the Justice of God, I mean, what God hates and what he loves, the self Justice shall show unto thee her ways which Followeth such as love her.
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The Gospel on the.xv. sonday after Trinitie. The.vi. Chapter of Matheu. Thargument ☞ Christe forbyddeth vs here to seke carefully for worldly thynges. IEsus sayd vnto hys disciples.
The Gospel on the xv Sunday After Trinity. The vi Chapter of Matthew. The argument ☞ Christ forbiddeth us Here to seek carefully for worldly things. IEsus said unto his Disciples.
Seke ye than fyrst (sayeth Christ) the kyngdome of god and the iustice therof The kyngdome of God, as holy Chrysostome expouneth, is the retribucion or rewarde of good workes,
Seek you than fyrst (Saith christ) the Kingdom of god and the Justice thereof The Kingdom of God, as holy Chrysostom exponeth, is the retribution or reward of good works,
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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.
He that serveth Mammon, that is to say, riches, serveth him which by the merit of his perversity is called of our lord the Prince of this world that is to say the Devil.
or then the floures of lylies of ye feldes? He doth then defende vs to take thought for earthly thynges, to thende that our spirite maye the better be lyfte vp vnto the heauenly thynges:
or then the flowers of lilies of the fields? He does then defend us to take Thought for earthly things, to The end that our Spirit may the better be lift up unto the heavenly things:
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,
Not with spiritual Cares, but with bodily labours, we must seek our food, which food Aboundeth to such as labour for it by God's gift for a reward of their diligence,
In the sweate of thy vysage thou shalt eat thy breade (sayeth he in the.iij. chapter of Genesis) And for all the rest let hym cast all hys hope in god.
In the sweat of thy visage thou shalt eat thy bread (Saith he in the iij chapter of Genesis) And for all the rest let him cast all his hope in god.
Vnto him whych is able for to gyue vs more than we can demaunde or thynke, accordynge vnto the myght the whych puissantly & strongly worketh and laboureth in vs,
Unto him which is able for to gyve us more than we can demand or think, according unto thee might the which puissantly & strongly works and Laboureth in us,
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but he desyreth and prayeth, that they maye haue strength for to endure and to beare with him the crosse of Iesu Christ For all the lyfe of a christen mā is to endure.
but he desireth and Prayeth, that they may have strength for to endure and to bear with him the cross of Iesu christ For all the life of a christian man is to endure.
To thintent also that ye shall know the great charitie of Iesu Christ toward vs (the whych knowlege is more to be estemed than all the science of the worlde) and that you shulde be replenyshed in all aboundaunce wyth the graces of STARTPAGEclvij God.
To intent also that you shall know the great charity of Iesu christ towards us (the which knowledge is more to be esteemed than all the science of the world) and that you should be replenished in all abundance with the graces of STARTPAGEclvij God.
And that it wol please Iesu Christ, the glorie of the father, the glorie of ye angels and of men, to abyde in you by feruent faith in your hartes, founded and rooted in charitie to thyntente that you maye knowe and vnderstande the incomprehensible graces whych by him be gyuen vnto vs the largenesse and length of the same,
And that it will please Jesu christ, the glory of the father, the glory of you Angels and of men, to abide in you by fervent faith in your hearts, founded and rooted in charity to thyntente that you may know and understand the incomprehensible graces which by him be given unto us the largeness and length of the same,
I praye hym, that by the rychesses of hys glorie and grace, it woll please hym, to gyue vnto you by hys spirite, strēgth not bodely but spiritually and inwardly,
I pray him, that by the richesses of his glory and grace, it will please him, to gyve unto you by his Spirit, strength not bodily but spiritually and inwardly,
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For thys cause to thende 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 this cause to The end that you should not discourage your selves I pray and require humbly the father of our Lord Iesu christ, the great father of household of the heaven and of the earth, which is the spring & fountain of all Goodness.
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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,
That is to say, if you see that I do suffer much harm, injuries, and persecutions Forbycause that I do preach unto you the gospel, do not discourage your selves,
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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.
Unto him that is able to do exceeding abundantly above all that we ask or think according to the power that works in us, be praise in the congregation by Iesus christ, throughout all generations from time to time. Amen.
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 strēgthed with might by hys spirite in the ynner man, that Christe maye dwell in your hartes by fayth, that ye beyng roted and groūded in loue, myght be able to cōprehēde wyth all sayntes, what is that bredth and length, depth and heyght:
For this cause I bow my knees to the father of our Lord Iesus christ, which is father over all that is called father in heaven and in earth, that he would grant you according to the riches of his glory, that you may be strengthened with might by his Spirit in the ynner man, that Christ may dwell in your hearts by faith, that you being roted and grounded in love, might be able to comprehend with all Saints, what is that breadth and length, depth and height:
For euen as by him al grace is gyuē vs from the father, so it must nedes be that by hym, whych is the begynnynge and the ende, all glorie be vnto hym rendered.
For even as by him all grace is given us from the father, so it must needs be that by him, which is the beginning and the end, all glory be unto him rendered.
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vnto hys heauēly kyngdome, where in eternall ioye we shall yelde perpetuall graces and prayses vnto the father of heuen by our Lorde Iesu Christ. To whome. &c.
unto his heavenly Kingdom, where in Eternal joy we shall yield perpetual graces and praises unto the father of heaven by our Lord Iesu christ. To whom. etc.
euen none otherwyse, than a straunger, a pawmer, or wayfarynge body doth, whych knoweth yt nothinge in hys ynne or lodgynge doth pertayne vnto hym, but only maketh hast homewarde into hys owne cōtrey.
even none otherwise, than a stranger, a pawmer, or wayfaring body does, which Knoweth that nothing in his in or lodging does pertain unto him, but only makes haste homeward into his own country.
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DEarely beloued brethrē, I besech you as straūgers and pylgrems, abstayne frō fleshly lustes, which fyght agaynste the soule, and se that ye haue honest conuersaciō among the Gentils, that where as they backbyte you as euyll doars, they maye se your good workes, and prayse God in the daye of visitation.
Dearly Beloved brothers, I beseech you as Strangers and pylgrems, abstain from fleshly lusts, which fight against the soul, and se that you have honest Conversation among the Gentiles, that where as they backbyte you as evil doars, they may see your good works, and praise God in the day of Visitation.
as fre, and not as hauyng the libertye for a cloke of maliciousnes, but euen as the seruaūtes of God. Honoure al men. Loue brotherly feloshyp. Feare God, honoure the Kynge.
as from, and not as having the liberty for a cloak of maliciousness, but even as the Servants of God. Honour all men. Love brotherly feloshyp. fear God, honour the King.
For in it is handeled the second part of Christianitie that is to wit, how in thys liefe after we haue ones receyued and taken the euangell or glad tydynges of oure saluation (whych thyng we call commonly in englyshe a gospell) we ought to lyue.
For in it is handled the second part of Christianity that is to wit, how in this lief After we have ones received and taken the evangel or glad tidings of our salvation (which thing we call commonly in english a gospel) we ought to live.
In the processe that goeth before thys epistle, saynt Peter taught and shewed ye other parte of Christianitie, whych is of fayth and howe we ought to beleue the gospell and also how we be edified and buylded vpon Christ the corner stone,
In the process that Goes before this epistle, saint Peter taught and showed you other part of Christianity, which is of faith and how we ought to believe the gospel and also how we be edified and builded upon christ the corner stone,
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wheras before that tyme we were the chyldren of vengaunce and as abiectes and castawayes in gods syght but nowe we be made the chyldren of God by Christ.
whereas before that time we were the children of vengeance and as abjects and castaways in God's sight but now we be made the children of God by christ.
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For assuredly it commethe so commenly to passe, that forthwyth when we heare by the preachyng of the gospell, that we be set at peax wyth God & iustified in hys syght by only faith in him,
For assuredly it cometh so commonly to pass, that forthwith when we hear by the preaching of the gospel, that we be Set At peax with God & justified in his sight by only faith in him,
Yea we se by daily experience that then more and more carnall desires do breake forth, not bicause this faulte commeth by the gospel, as many ennemyes of the Gospell and papystes blasphemously do allege,
Yea we see by daily experience that then more and more carnal Desires do break forth, not Because this fault comes by the gospel, as many enemies of the Gospel and Papists blasphemously do allege,
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He doubtles neuer slepeth though we slepe neuer so soūdly & 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.
He doubtless never Sleepeth though we sleep never so soundly & carelessy, but like a roaring Lion he runnyth and leapeth about, seakyng whom to devour as apostle S. Peter does testify in the end of this First epistle.
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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, whych thing the scripture otherwhyles calleth the conflycte of the fleshe and of the spirite, agaynst whych no outwarde workes can do any good.
But forasmuch as the power of Desires and lusts is so great yea & that After justification received, saint Peter uses certain warlyk words wherewith he Expresses the strength and power of these carnal & worldly Desires, which he say do war against us and (as the greke word purporteth) do daily exercise with us a pyched field, which thing the scripture otherwhiles calls the conflict of the Flesh and of the Spirit, against which no outward works can do any good.
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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,
For saint Hieronymus himself when he sought every where a present remedy against the Desires of the Flesh, At last After long delyberation departed into the wood, trusting that by this mean he should eschew and shake of from him his carnal and fleshly Desires,
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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 amōges the Romane ladies and fayre wenches,
but it would not be, for even in his very misery and vexation of his body which he took upon himself for that purpose, he yet Thought he sat At Room among the Roman ladies and fair Wenches,
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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.
the holy Father's and Prophets desired with high lamentation that they might be licenced to depart out of this vale of tears to the heavenly and perfect Joys.
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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 labour thither, setting aside all earthly things, all Cares and worldly Desires, and ever to stand ready in hope to be Delivered out of this our earthly tabernacle or hostry,
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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 ye 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,
but that he cleave not in heart unto them, like as other places of holy scripture do teach us and namely this present epistle of S. Peter, which by a similitude of Strangers or Pygmalion, does declare unto us, that in you hostry of this present world, we should be in love with nothing, we should vainly & ambitiously require nothing, that is in our hosts house which is the world,
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 tēderly 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 mā that euer more tendeth and laboureth to do the wyll of God.
Saint Peter Therefore writing especially to the Iewes which were disperpled abroad in Diverse countries and by them unto us English men and to all Others right tenderly exhorteth them (calling them his most dearly Beloved brothers) to abstain as foreigners and Pilgrims, from all fleshly lusts, that is to wit, all vices, which of nature do stick to the Flesh, which vices do keep continual war and battle against the soul and Spirit of man that ever more tendeth and Laboureth to do the will of God.
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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.
And he willeth them that they have honest Conversation among the Gentiles or Painims which worshipped false God's among whom At that time when faint Peter wrote this epistle the christian men lived.
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Saint Peter therfore wyll not that christen men shulde departe from the panyms, but that they shulde lyue honestly amōges 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, 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.
Saint Peter Therefore will not that christian men should depart from the Painims, but that they should live honestly among them, to intent that where as they backbyte them as evil doers, they might see their good works & might praise and Glorify God in the day of Visitation, that is to say, that the Painims being more rightly instructed and taught by the honest life of the Christians, might by God's Visitation be called also to the Gospel and so to have a better opinion and judgement of God's word, which thing in deed Come to pass in the primitive Church by the godly exemple of the good Apostolical Father's and christian people in Room and Else where.
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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 ye vicares of Christ.
Where as now the paynim's and Infidels as be turkes & Iues be rather plucked from the Gospel then allured unto it by thexemple of those that will nevertheless be called the Successors of Peter and Paul and you Vicars of christ.
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but by pourynge vpon them hys iuste yre and vengeaunce accordynge to theyr desertes. Be you subiecte therfore good christen people to the worde STARTPAGExiij of God.
but by pouring upon them his just ire and vengeance according to their deserts. Be you Subject Therefore good christian people to the word STARTPAGExiij of God.
Let your lyght shyne before mē 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.
Let your Light shine before men and namely before the proud Pharisees & Infidels (which think there is no God) that they may see your good works and honest Conversation and Glorify your father in heaven.
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And surely as wytnesseth S. Paule, whoseoeuer resysteth power, resysteth the ordinaūce of God. For he is the minister of God to take vengeaunce on them that do euell.
And surely as Witnesseth S. Paul, whoseoeuer Resisteth power, Resisteth the Ordinance of God. For he is the minister of God to take vengeance on them that do evil.
For as it foloweth here in the text so is the wyll of God, that with well doing ye may stoppe the mouthes of folyshe and ignorant persons, whych oftentymes iuge such thinges as they vnderstand not,
For as it Followeth Here in the text so is the will of God, that with well doing you may stop the mouths of foolish and ignorant Persons, which oftentimes judge such things as they understand not,
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and whych esteme the gospell and the worde of god by the maners of the gospellers (whych of humayne frayltie mnay tymes do fal into fowle vices) and do not esteme it by the owne proper nature.
and which esteem the gospel and the word of god by the manners of the Evangelists (which of human frailty mnay times do fall into fowl vices) and do not esteem it by the own proper nature.
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Let vs then good christen brethern so be free and vse the libertie of the gospell, that we haue it not for a cloke of maliciousnes, workyng (vnder the pretence of it) all naughtynes accordyng to our foule lustes and desires,
Let us then good christian brother so be free and use the liberty of the gospel, that we have it not for a cloak of maliciousness, working (under the pretence of it) all naughtynes according to our foul lusts and Desires,
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as many gospellers and euangelicall brethren do, which be in dede no gospellers but bablers no trewe brethern but false brethern, no christians but antichristes and sklaūders to gods holy worde.
as many Evangelists and Evangelical brothers do, which be in deed no Evangelists but babblers no true brother but false brother, no Christians but Antichrists and sklaunders to God's holy word.
Let vs loue fraternitie not fraternitie of monkes, fryers, nunnes, and such other cloystered & disguysed people whych vnder ye cloke of fraternitie deuoured pore wydowes houses & the lyuinges of other in their fratryes,
Let us love fraternity not fraternity of Monks, Friars, nuns, and such other cloistered & disguised people which under you cloak of fraternity devoured poor Widows houses & the livings of other in their fratryes,
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& of whom the christen people were fowly mocked and seduced while they perswaded them that they could not do better then be of their brotherhode or fraternitie, whych in dede was nothyng elles but a swarme of ydle dranes that lyued not by the swette of their face (as gods commaundement wylled them) but by other mens labours vnder the pretence of longe prayer,
& of whom the christian people were foully mocked and seduced while they persuaded them that they could not do better then be of their brotherhode or fraternity, which in deed was nothing Else but a swarm of idle dranes that lived not by the sweat of their face (as God's Commandment willed them) but by other men's labours under the pretence of long prayer,
but let vs loue such brotherhode and fraternitie as gods worde alloweth, whych is yt we shulde loue one an nother after a gentle and christian maner, al lordlines and proude lokes layde downe,
but let us love such brotherhode and fraternity as God's word alloweth, which is that we should love one an neither After a gentle and christian manner, all lordliness and proud looks laid down,
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and when we make a dyner or feast, not to call the ryche whych may quyte vs agayne but our poore christen brethern and systers whych cannot acquite vs,
and when we make a dinner or feast, not to call the rich which may quite us again but our poor christian brother and Sisters which cannot acquit us,
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but our father in heuen shal acquite it vs. This is the fraternitie or brotherhode that Christ alloweth and STARTPAGExiiij that saynt Peter doth here speake of.
but our father in heaven shall acquit it us This is the fraternity or brotherhode that christ alloweth and STARTPAGExiiij that saint Peter does Here speak of.
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Let vs then feare God whych doth prospere our obedience and helpeth vs that we maye truly honour all men, that we may loue brotherhode and gyue due honour to our kynge whych is our supreme hedde next vnder Christe none excepted,
Let us then Fear God which does prosper our Obedience and Helpeth us that we may truly honour all men, that we may love brotherhode and gyve due honour to our King which is our supreme head next under Christ none excepted,
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Neyther is it to be thought that Peter which was one of Christes Apostles and that of the chefest knewe not the bisshop of Romes power or his own power.
Neither is it to be Thought that Peter which was one of Christ's Apostles and that of the chiefest knew not the bishop of Romes power or his own power.
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If the bisshop of Rome were to be honoured next God and before kynges, why doth saynt Peter set the kynge nexte God? Yea why doth he speake nothynge at all of the byshop of Romes authoritie? So ye se good christen people that saynte Peter maketh nothynge wyth the byshoppe of Rome,
If the bishop of Rome were to be honoured next God and before Kings, why does saint Peter Set the King Next God? Yea why does he speak nothing At all of the bishop of Romes Authority? So you see good christian people that faint Peter makes nothing with the bishop of Room,
But what shulde I speake more of thys mater? I doubt not but lōge ago there is none of you but regardeth the byshop of Rome none otherwyse then an other byshop in hys byshopryche ought to be regarded.
But what should I speak more of this mater? I doubt not but long ago there is none of you but Regardeth the bishop of Rome none otherwise then an other bishop in his byshopryche ought to be regarded.
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Let also seruauntes obey theyr maisters not only if they be good & courteouse, but also thoughe they be froward, not doynge seruice to the eye (as Paule sayth wryting to the Ephesians (and as they do that go aboute to please men, but as the seruaūtes of Christ, doing the wyll of God from the harte with good will, seruinge the Lord and not men.
Let also Servants obey their masters not only if they be good & courteous, but also though they be froward, not doing service to the eye (as Paul say writing to the Ephesians (and as they do that go about to please men, but as the Servants of christ, doing the will of God from the heart with good will, serving the Lord and not men.
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and then shal we beleue that you haue the right belefe & fayth in Iesu Christ, which in whom so euer it is in, can not but fructifie and brynge forth fruct euen as sede doth that is sowne in the good grounde, some an hundreth folde some syxty fold some thyrty folde.
and then shall we believe that you have the right belief & faith in Iesu christ, which in whom so ever it is in, can not but fructify and bring forth fruct even as seed does that is sown in the good ground, Some an Hundredth fold Some syxty fold Some thyrty fold.
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And this feyth shall iustifie you and make you the chyldren of god and inheritours of his heuēly kyngdome which was prepared for you before the beginnyng of the world by the father of heuen, to whome with the sonne and holy goost be glorye and prayse eternally.
And this faith shall justify you and make you the children of god and inheritors of his heavenly Kingdom which was prepared for you before the beginning of the world by the father of heaven, to whom with the son and holy ghost be glory and praise eternally.
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For thys cause all the myracles whyche were at any tyme done, aswel by Iesu Christ in erth as by hym in hys members, it hath not ben for to attribute the honoure vnto hys members,
For this cause all the Miracles which were At any time done, aswell by Iesu christ in earth as by him in his members, it hath not been for to attribute the honour unto his members,
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We lye deade in secrete, whan eyther the fyre of vnreasonable lust brenneth vs, or the colde humoure drowneth and as it were wyth a certayne slouthfulnesse of the bodye the sharpenesse of the mynde is accombred and ouerwhelmed, in which case we can not ryse out of our drousye slomber but by Christe.
We lie dead in secret, when either the fire of unreasonable lust brenneth us, or the cold humour drowneth and as it were with a certain slothfulness of the body the sharpness of the mind is accombred and overwhelmed, in which case we can not rise out of our drousye slumber but by Christ.
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And yf sayeth thys holy doctour saynt Ambrose, it be an heuye & greuouse synne whych thou thy selfe arte not able to wash awaye wyth the teares of thy penaunce and repentaunce, let thy mother the holy church wepe for the.
And if Saith this holy Doctor saint Ambrose, it be an heavy & grievous sin which thou thy self art not able to wash away with the tears of thy penance and Repentance, let thy mother the holy Church weep for thee.
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and all that heare it shall feare & shalbe corrected by thexemple of one. They shal also prayse God, whych hath gyuē vs so great remedies to eschue death.
and all that hear it shall Fear & shall corrected by thexemple of one. They shall also praise God, which hath given us so great remedies to eschew death.
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And here sayeth Bede is the errour of the heretiques called Nouatians confounded, whych whyle they go about to destroye the clensyng of penitent persons, do denye yt our mother ye church wepynge for ye spiritual death of her chyldren ought to be comforted by hope of restoryng agayne to lyfe Whyche damnable opinion the wycked Anabaptistes at thys daye haue renewed in dyuers places of christendome, whych denye, that they that fall into deadly synne after baptisme can by due penaunce or any other meanes come agayne to the state of grace whome we praye God to brynge out of theyr foule heresye.
And Here Saith Bede is the error of the Heretics called Novatians confounded, which while they go about to destroy the cleansing of penitent Persons, do deny that our mother you Church weeping for you spiritual death of her children ought to be comforted by hope of restoring again to life Which damnable opinion the wicked Anabaptists At this day have renewed in Diverse places of Christendom, which deny, that they that fallen into deadly sin After Baptism can by due penance or any other means come again to the state of grace whom we pray God to bring out of their foul heresy.
Let vs than good people instauntly & humbly praye to almyghty God the father of heuen that it wolde please hym so ofte as we fall into synne to STARTPAGEclix touch and speake to vs so vertuous and pythy wordes that maye quicken vs,
Let us than good people instantly & humbly pray to almighty God the father of heaven that it would please him so oft as we fallen into sin to STARTPAGEclix touch and speak to us so virtuous and pythy words that may quicken us,
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in suche wyse that by occasion of vs, our neyghbours maye be edifyed and exhorted for to prayse & glorifye god wyth vs, knowynge that God hath vysited his people by Iesu Christe.
in such wise that by occasion of us, our neighbours may be edified and exhorted for to praise & Glorify god with us, knowing that God hath visited his people by Iesu Christ.
The Epistle on the.xvij. sonday after Trinitie. The.iiij. chapter to the Ephesians. Thargument. ☞ Of the vnitie of fayth that there be no dissension amonges christen people.
The Epistle on the xvij Sunday After Trinity. The iiij chapter to the Ephesians. The argument. ☞ Of the unity of faith that there be no dissension among christian people.
and to haue stedfast peace & concorde The whych thynges yf we haue, we shalbe conducted by thys holy goost in all graces and vertues for to blesse, laude,
and to have steadfast peace & concord The which things if we have, we shall conducted by this holy ghost in all graces and Virtues for to bless, laud,
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The whych doth admonysh vs aboue al thynges that we shulde endeuoure our selues to kepe the vnitie of the spirite of fayth in a bonde of peace and cōcorde:
The which does admonish us above all things that we should endeavour our selves to keep the unity of the Spirit of faith in a bond of peace and concord:
MY brethren and systers in Iesu Christe, let vs consyder the benignitie louynge kyndnes and swetnesse of the holy goost, the whych doth not commaūde vs wyth rygoure and sharpnesse (as men do often) but doth desyre vs louyngly by his great messanger the apostle saynt Paule, that we shuld walke worthely in the vocacion or callynge vnto which we be callyd.
MY brothers and Sisters in Iesu Christ, let us Consider the benignity loving kindness and sweetness of the holy ghost, the which does not command us with rygoure and sharpness (as men do often) but does desire us lovingly by his great Messenger the apostle saint Paul, that we should walk worthily in the vocation or calling unto which we be called.
BRethren, I whych am a presoner of the lordes exhorte you, that ye walke worthy of the vocacion wherwyth ye are called, wyth all lowlynes and mekenesse, wyth humblenesse of mynde, forbearinge one another thorow loue,
BRethren, I which am a prisoner of the Lords exhort you, that you walk worthy of the vocation wherewith you Are called, with all lowliness and meekness, with humbleness of mind, forbearing one Another thorough love,
Let vs humble our selues STARTPAGEclxij vnder the myghty hande of God, & after thys lyfe we shalbe by hym exalted whan it shalbe hys pleasure and godly wyll into eternal glorye wyth the cōpany of all those that be happy for to prayse hym & blesse hym wythout ende.
Let us humble our selves STARTPAGEclxij under the mighty hand of God, & After this life we shall by him exalted when it shall his pleasure and godly will into Eternal glory with the company of all those that be happy for to praise him & bless him without end.
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whych of you shall haue an asse or an oxe fallen into a pytte and wyll not strayght waye pull hym out on the sabboth daye? And they coulde not answere hym agayne to these thynges.
which of you shall have an Ass or an ox fallen into a pit and will not straight Way pull him out on the Sabbath day? And they could not answer him again to these things.
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whan we se that so familiarly he haūted and frequented wyth them that were hys enemyes and hys euell wyllers, that also he dyd eate and drynke wyth them for to haue occasion to teache them and to conuerte them vnto God hys father as the auncient doctour Cyrillus noteth.
when we see that so familiarly he haunted and frequented with them that were his enemies and his evil willers, that also he did eat and drink with them for to have occasion to teach them and to convert them unto God his father as the ancient Doctor Cyril notes.
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and do not vouchsaufe to company wyth them, nor also to speake vnto them, whan yt by the diuine commaundement of almyghtye God they be bounde for to to remytte and to pardon al iniuries, and ought by all meanes they can for to recōcile them,
and do not vouchsafe to company with them, nor also to speak unto them, when that by the divine Commandment of almighty God they be bound for to to remytte and to pardon all injuries, and ought by all means they can for to reconcile them,
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The gospell on the.xvij. sonday after Trinitie. The xiiij. chapter of Luke. Thargument. ☞ Christ healeth on the sabboth daye and commended humilitie vnto vs. WHan Iesus went into the house of one of the chefe pharisees to eate breade on a Sabboth daye: and they watched hym.
The gospel on the xvij Sunday After Trinity. The xiiij. chapter of Luke. The argument. ☞ christ heals on the Sabbath day and commended humility unto us When Iesus went into the house of one of the chief Pharisees to eat bread on a Sabbath day: and they watched him.
Moreouer in thys gospell Christ doth aduertise vs of these couetouse and proude scribes and pharisees whych by theyr ambition at the feastes and banckettes dyd take the fyrst and moost honourable places.
Moreover in this gospel christ does advertise us of these covetous and proud Scribes and Pharisees which by their ambition At the feasts and banckettes did take the fyrst and most honourable places.
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For the whych cause Iesu Christ doth correcte them, and instructeth them, and vs also, wyllynge vs whan we shalbe called vnto mariages and feastes, that we do not syt in the hyghest places but in the lowest.
For the which cause Iesu christ does correct them, and Instructeth them, and us also, willing us when we shall called unto marriages and feasts, that we do not fit in the highest places but in the lowest.
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To take the lowest place at feastes accordynge to the Lordes commaundement is conuenient, but agayne contenciously to runne into it, is a thynge reprouable as a disturbaunce of ordre and occasion of hurly burly.
To take the lowest place At feasts according to the lords Commandment is convenient, but again contenciously to run into it, is a thing reprovable as a disturbance of ordre and occasion of hurly burly.
And surely sayeth thys clerke yf contencion be moued who shuld syt lowest amonges you, ye shall diffre nothynge from those that stryue to syt hyghest, for al is one mater.
And surely Saith this clerk if contention be moved who should fit lowest among you, you shall diffre nothing from those that strive to fit highest, for all is one mater.
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So shal one of vs in pacience susteyne eche other honestly, and doynge al thynges in order and not after the fansye of some we shall neyther seme to conterfayte humilitie by ouermuche gaynsaynge but rather by humilitie we shall obtayne pacience.
So shall one of us in patience sustain eke other honestly, and doing all things in order and not After the fancy of Some we shall neither seem to conterfayte humility by overmuch gaynsaynge but rather by humility we shall obtain patience.
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Yet for all that spiritually, it maye be well vnderstanded as Bede & other expositours also do godly applie it of the mariage of the sonne of God wyth humayne nature:
Yet for all that spiritually, it may be well understanded as Bede & other expositors also do godly apply it of the marriage of the son of God with human nature:
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That whosoeuer doth hūble hymselfe in makynge hymselfe seruaunt vnto all and doynge the workes of charitie to hys brethrē for the honoure of hym, he shalbe elected or chosen and exalted.
That whosoever does humble himself in making himself servant unto all and doing the works of charity to his brothers for the honour of him, he shall elected or chosen and exalted.
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Moreouer in an other place he sayeth, that yf we do not renounce in our mynde and affection all the goodes that we do possesse we can not be hys disciples.
Moreover in an other place he Saith, that if we do not renounce in our mind and affection all the goods that we do possess we can not be his Disciples.
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so that ye are behynde in no gyft waytynge for the appearynge of our Lorde Iesus Christ, whych shall also strength you vnto the ende that ye maye be blamelesse in the daye of the commynge of our Lorde Iesus Christ.
so that you Are behind in no gift waiting for the appearing of our Lord Iesus christ, which shall also strength you unto the end that you may be blameless in the day of the coming of our Lord Iesus christ.
But before that we be worthy to haue suche, and so great rychesses, we muste renounce and vtterly forsake the vayne confidence and trust in the rychesses and delytes of thys worlde.
But before that we be worthy to have such, and so great richesses, we must renounce and utterly forsake the vain confidence and trust in the richesses and delights of this world.
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And we shall abyde in all suertie and in peace of conscience, the commynge of Iesu Christ, whych shalbe particulerly at the daye of our death and departynge frō STARTPAGEclxiij thys worlde,
And we shall abide in all surety and in peace of conscience, the coming of Iesu christ, which shall particularly At the day of our death and departing from STARTPAGEclxiij this world,
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and generally at ye daye of dome, at the whyche tyme he shall come and gyue vnto vs hys great & inestimable rychesses, the which we do nowe tarye for by fayth and hope, that is the eternal glorye of hys heauen.
and generally At you day of dome, At the which time he shall come and gyve unto us his great & inestimable richesses, the which we do now tarry for by faith and hope, that is the Eternal glory of his heaven.
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Dauid calleth Christ hys Lorde syttynge on the ryghte hande of God whych is to vnderstande (as the auncient doctour S. Remigius & other doth expoune it) not that God is corporall that he shulde haue a ryght or left syde but to syt on the ryghte hande of God, is to remayne in the same honoure and dignitie egall wyth the father,
David calls christ his Lord sitting on the right hand of God which is to understand (as the ancient Doctor S. Remigius & other does expoune it) not that God is corporal that he should have a right or left side but to fit on the right hand of God, is to remain in the same honour and dignity equal with the father,
The gospell on the.xviij. sonday after Trinitie. The.xxij. Chapter of Matheu. Thargument. ☞ The pharisees question to Christ, and again Christes question to the pharisees.
The gospel on the xviij Sunday After Trinity. The xxij Chapter of Matthew. The argument. ☞ The Pharisees question to christ, and again Christ's question to the Pharisees.
And one amonge them a doctour of the lawe speakynge for all the reste (to thintent yf that one ouercame they myght al seme to haue the vpperhande) in tēptynge our Lorde Iesu Christ, dyd put thys question vnto hym, sayenge:
And one among them a Doctor of the law speaking for all the rest (to intent if that one overcame they might all seem to have the upperland) in tempting our Lord Iesu christ, did put this question unto him, saying:
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yet they come & ioyne together agaynst Christe to thintent as Ihon Chrysostome sayeth they myghte ouercome hym by multitude, whome they coulde not cōuince wyth reasons.
yet they come & join together against Christ to intent as John Chrysostom Saith they might overcome him by multitude, whom they could not convince with Reasons.
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how the pharisees, hearynge that Iesus Christ had confounded the Saducees, whych as saynt Hierome noteth were of contrarye opinions wythin themselues and as it were enemyes one to another,
how the Pharisees, hearing that Iesus christ had confounded the Sadducees, which as saint Jerome notes were of contrary opinions within themselves and as it were enemies one to Another,
neyther durst any man (from that day forth) aske hym any mo questions. THe Gospell red in the churche thys daye good christen audiēce doth reherse vnto vs,
neither durst any man (from that day forth) ask him any more questions. THe Gospel read in the Church this day good christian audience does rehearse unto us,
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yet for all thys the swete Sauiour desyrynge theyr saluation doth gyue them here true and sounde doctrine and healthfull correction, answerynge them mekely, that they ought to loue God wt all theyr thought, the whych they dyd not:
yet for all this the sweet Saviour desiring their salvation does gyve them Here true and sound Doctrine and healthful correction, answering them meekly, that they ought to love God with all their Thought, the which they did not:
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Here maye you se, howe he hymselfe gyueth iudgement agaynst the couetousnes of the scribes & pharisees whych loued so well the sacrifices for the profyte that came therof vnto them.
Here may you see, how he himself gyveth judgement against the covetousness of the Scribes & Pharisees which loved so well the Sacrifices for the profit that Come thereof unto them.
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Thus it appeareth that the craftye be taken in theyr craftynes, and yt ther is no coūsell against god And then fynally our Lorde demaunded of the pharisees beynge all there together, whose sonne Christ was.
Thus it appears that the crafty be taken in their craftynes, and that there is no counsel against god And then finally our Lord demanded of the Pharisees being all there together, whose son christ was.
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As it is wrytten in the.iij. chapter of saynt Marke, that our sauiour Iesu Christ whan he dyd se the wyckednes of the scribes and pharisees he was sore troubled and heuy wyth anger for the blyndnes of theyr STARTPAGEclxvi hartes.
As it is written in the iij chapter of saint Mark, that our Saviour Iesu christ when he did see the wickedness of the Scribes and Pharisees he was soar troubled and heavy with anger for the blindness of their STARTPAGEclxvi hearts.
And also that it do not abyd ouerlonge in our hartes for feare that it shulde happen that the sonne of iustice, whych is Iesu Christe, shulde byde and go downe from vs for our anger and yre,
And also that it do not abyd ouerlonge in our hearts for Fear that it should happen that the son of Justice, which is Iesu Christ, should bide and go down from us for our anger and ire,
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And in doynge thys God shal be in lykewyse mercyfull vnto vs, and shall haue pitie of vs. For he loueth mercy more than sacrifice as our sauiour Christ hymselfe recordeth.
And in doing this God shall be in likewise merciful unto us, and shall have pity of us For he loves mercy more than sacrifice as our Saviour christ himself recordeth.
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After thys wyse yf we fynyshe the course of oure lyfe, we maye truste that the crowne of iustice is layde vp for vs whych our Lorde shall render vnto vs who is a iust iudge as S. Paule sayeth.
After this wise if we fynyshe the course of our life, we may trust that the crown of Justice is laid up for us which our Lord shall render unto us who is a just judge as S. Paul Saith.
And thys spirite of trouth yf it dwell in vs, shall doubtles gyue vs all holy zele and a certayne godly angre agaynst synne whych shalbe wythout synne.
And this Spirit of troth if it dwell in us, shall doubtless gyve us all holy zeal and a certain godly anger against sin which shall without sin.
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All men be lyers, they haue spoken vanities and false thynges from theyr byrth, And god alone is veritable & euē trouth it selfe the whych wylleth that we speake trouth one to an other for we be all mēbers of hys body, which is hys church and spouse, whych spouse ought to be gouerned ledde & conducted by the spirite of trouth.
All men be liars, they have spoken vanities and false things from their birth, And god alone is veritable & even troth it self the which willeth that we speak troth one to an other for we be all members of his body, which is his Church and spouse, which spouse ought to be governed led & conducted by the Spirit of troth.
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And for bycause he is all trouth, yf we wolde abyde in hym, we muste cast out and put from vs al lyes and false tales, the whych from our byrth is conioyned and euen knytte fast vnto oure fleshe. For as the prophete sayeth.
And for Because he is all troth, if we would abide in him, we must cast out and put from us all lies and false tales, the which from our birth is conjoined and even knit fast unto our Flesh. For as the Prophet Saith.
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Agaynst hathered and rancor, loue and charitie. Agaynst iniquitie and synne, iustice & al grace. And thus we shalbe newly arrayed wyth the newe man Iesu Christ:
Against hathered and rancour, love and charity. Against iniquity and sin, Justice & all grace. And thus we shall newly arrayed with the new man Iesu christ:
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As agaynst couetousnesse, mercy and lyberalitie. Agaynst lechery, continence, & chastite. Against pryde and rygoure, frendshyp mekenes and all humilitie.
As against covetousness, mercy and lyberalitie. Against lechery, continence, & chastity. Against pride and rygoure, friendship meekness and all humility.
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Then we must, for to be renued in our hartes haue nede that the gyftes and graces of God maye abyde there in stede of the concupiscences whyche the deuell hath put there by the synne of Adam.
Then we must, for to be renewed in our hearts have need that the Gifts and graces of God may abide there in stead of the concupiscences which the Devil hath put there by the sin of Adam.
MY welbeloued frendes in our sauiour Christ ye shall vnderstande that in the texte immediatly goynge before thys epistle of thys present daye, the Apostle doth admonysh vs for to leaue the olde mā, that is to say our fyrst natiuitie or byrth by ye which we be borne chyldren of the yre and wrath of God,
MY well-beloved Friends in our Saviour christ you shall understand that in the text immediately going before this epistle of this present day, the Apostle does admonish us for to leave the old man, that is to say our fyrst Nativity or birth by you which we be born children of the ire and wrath of God,
The Gospel on the.xix. sonday after Trinitie. The.ix. chapter of Mathew. Thargument. ☞ Iesus forgyueth the sycke man of the palsey hys synnes, and healeth hym.
The Gospel on the xix Sunday After Trinity. The ix chapter of Matthew. The argument. ☞ Iesus forgyueth the sick man of the palsy his Sins, and heals him.
MY welbeloued brethrē and frendes, the cytie of Iesu Christ as noteth Chrysostomus the holy doctour of the church is Capharnaum, the whyche is called hys cytie forbycause that in leuynge Nazareth he wente and dwelled there,
MY well-beloved brothers and Friends, the City of Iesu christ as notes Chrysostom the holy Doctor of the Church is Capernaum, the which is called his City Forbycause that in leuynge Nazareth he went and dwelled there,
Fyrste of all then we ought to consyder that our Sauiour Iesu Christe, STARTPAGEclxvij hath perceyued and beholden the fayth of them that dyd beare the man hauynge the palsey,
First of all then we ought to Consider that our Saviour Iesu Christ, STARTPAGEclxvij hath perceived and beholden the faith of them that did bear the man having the palsy,
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for bycause that ther was so great multitude of people that dyd folowe hym that they coulde not come nere vnto hym Notwythstandynge all thys, ther is made no mencion here but of theyr fayth and trust:
for Because that there was so great multitude of people that did follow him that they could not come never unto him Notwithstanding all this, there is made no mention Here but of their faith and trust:
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Sōne haue hope, be of good chere thy synnes be forgyuē the, shewyng vnto vs yt our sinnes is ye sycknes yt god wyl principally heale & of ye whych aboue al thinges we ought to desyre ye healyng, which is the remission:
Son have hope, be of good cheer thy Sins be forgiven the, show unto us that our Sins is the sickness that god will principally heal & of the which above all things we ought to desire you healing, which is the remission:
whych we shal haue not by outward workes done wtout fayth, but by ye fayth & cōfidēce yt we shal haue in Iesu Christ in returning agayn vnto him for al our businesses aswel spirituall as corporall,
which we shall have not by outward works done without faith, but by you faith & confidence that we shall have in Iesu christ in returning again unto him for all our businesses aswell spiritual as corporal,
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And forbycause that the scribes and doctours of the lawe dyd not beleue that Christe was God, they sayde in theyr hartes, that he blasphemed in forgyuinge and pardonynge the synnes vnto the palsye man.
And Forbycause that the Scribes and Doctors of the law did not believe that Christ was God, they said in their hearts, that he blasphemed in forgyuinge and pardoning the Sins unto the palsy man.
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Then God dyd shewe hymselfe true God, in rebukinge them of theyr euell thoughtes, and seynge theyr hertes (the whych apperteyneth vnto God onely, of whome is sayd.
Then God did show himself true God, in rebuking them of their evil thoughts, and sing their herts (the which appertaineth unto God only, of whom is said.
and wythout beynge in any maner weake of hys syckenesse, he commaunded hym to beare awaye hys bedde and to go vnto hys house, shewyng that it was he of whom it is sayd.
and without being in any manner weak of his sickness, he commanded him to bear away his Bed and to go unto his house, show that it was he of whom it is said.
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But whan they haue fayth vnto the worde of God whych apprehēdeth gods promyse wyth an ernest repentaunce of theyr former lyfe and a study of a newe lyfe they receyue full helth:
But when they have faith unto the word of God which apprehendeth God's promise with an earnest Repentance of their former life and a study of a new life they receive full health:
and holde them subiectes, and fynally they go by the grace of God and the vertue of hys worde beynge conducted and fortifyed STARTPAGEclxviij by the same in newnes of lyfe walkinge in the preceptes and ordinaūces of god, they go I say vnto theyr house whych is the moost blessed and ioyful kyngdome of heauen.
and hold them Subjects, and finally they go by the grace of God and the virtue of his word being conducted and fortified STARTPAGEclxviij by the same in newness of life walking in the Precepts and ordinances of god, they go I say unto their house which is the most blessed and joyful Kingdom of heaven.
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and whych vndoubtedly is the iustice, the glorie, and perfection of all men, whych not trustynge in themselues as dyd the proude pharisee whome the Gospell maketh mencion of but wyth sorowfull harte & due penaunce accordynge to thexemple of the publicane lamentynge theyr synnes haue stedfast fayth and cōfidence in hym beynge in full mynde and a redynes not only to be hearers of the lawe and Gospell but also to be doers and workers of the same as Christe hath appoynted vs to do.
and which undoubtedly is the Justice, the glory, and perfection of all men, which not trusting in themselves as did the proud Pharisee whom the Gospel makes mention of but with sorrowful heart & due penance according to thexemple of the publican lamenting their Sins have steadfast faith and confidence in him being in full mind and a readiness not only to be hearers of the law and Gospel but also to be doers and workers of the same as Christ hath appointed us to do.
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and spiritual songes, syngynge and makynge melodie to the Lorde in your hartes, gyuynge thankes alwayes for all thynges vnto God the father, in the name of our lord Iesus Christ submyttynge your selues one to another in the feare of God.
and spiritual songs, singing and making melody to the Lord in your hearts, gyving thanks always for all things unto God the father, in the name of our lord Iesus christ submitting your selves one to Another in the Fear of God.
Therfore in our epistle whych thys day is redde in the church The apostle doth exhorte vs that we wol walke prudently and wysely as becommeth christē men in the meane tyme,
Therefore in our epistle which this day is red in the Church The apostle does exhort us that we will walk prudently and wisely as becomes christian men in the mean time,
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not as the foolysh folke that shall perysh but as the wyse folke replenyshed with the true and heauenly sapience, followyng the steppes so nere as God shall gyue vs grace of oure Sauioure Iesu Christe, sekynge by all meanes we possible can occasiō and oportunitie to do well,
not as the foolish folk that shall perish but as the wise folk replenished with the true and heavenly sapience, following the steps so never as God shall gyve us grace of our Saviour Iesu Christ, seeking by all means we possible can occasion and opportunity to do well,
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And certainly we shuld be moued vnto this namely forbycause that the dayes be euel, not in thēselues, STARTPAGEclxix but for the synnes that be cōmytted in them.
And Certainly we should be moved unto this namely Forbycause that the days be evil, not in themselves, STARTPAGEclxix but for the Sins that be committed in them.
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whych be the cōmaundementes of God and the obseruation & executyng of hys holy worde vnto the whych we must dyrecte our hole lyfe yf we wyll be saued and not perysh eternally.
which be the Commandments of God and the observation & executing of his holy word unto the which we must dyrecte our hold life if we will be saved and not perish eternally.
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And for yt cause he hath suffred death, vnto the whyche we muste be confourmable in dyenge to our synnes lustes & concupiscences, to thende that we be sober and chaste,
And for that cause he hath suffered death, unto the which we must be confourmable in dying to our Sins lusts & concupiscences, to The end that we be Sobrium and chaste,
And our Lorde sayeth in the Gospell of saynt Mathew, where he speaketh of the pharisees which dyd all that they dyd ether by hypocrisie or by couetousnes.
And our Lord Saith in the Gospel of saint Matthew, where he speaks of the Pharisees which did all that they did either by hypocrisy or by covetousness.
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Thys people (sayeth he) doth honoure me wyth theyr mouth, but theyr herte is farre from me, shewynge herby vnto vs that aboue all thynges he wold haue and requyre of vs the good desyre of the herte whych is true prayse and prayer.
This people (Saith he) does honour me with their Mouth, but their heart is Far from me, show hereby unto us that above all things he would have and require of us the good desire of the heart which is true praise and prayer.
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And thus we shall yelde graces and louynge thankes alwayes vnto God for all thynges in our Lorde Iesu Christ aswell for aduesitie and tribulation, as for prosperitie & welth.
And thus we shall yield graces and loving thanks always unto God for all things in our Lord Iesu christ aswell for aduesitie and tribulation, as for Prosperity & wealth.
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And yet we ought to do all thys in the name of Iesu Christ, that is for to saye, that all the goodnes that we shall do, we do knowlege that it is he whych doth it in vs,
And yet we ought to do all this in the name of Iesu christ, that is for to say, that all the Goodness that we shall do, we do knowledge that it is he which does it in us,
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And also we shall suffre all thynges ioyously for the loue of hym whych hath suffred so much for vs. And in hys feare and charitie we must be subiectes the one to the other,
And also we shall suffer all things joyously for the love of him which hath suffered so much for us And in his Fear and charity we must be Subjects the one to the other,
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The kyngdome of heuen is lyke vnto a man that was a kyng, which made a mariage for his sōne and sent forth his seruauntes, to cal them that were byd to the weddyng and they wolde not come.
The Kingdom of heaven is like unto a man that was a King, which made a marriage for his son and sent forth his Servants, to call them that were bid to the wedding and they would not come.
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Then the kynge came in to se the gestes, and whan he spied there a man, which had not on a wedding garmente, he sayde vnto him, frend howe cameste thou in hyther not hauynge a wedding garmente? And he was euen spechlesse.
Then the King Come in to see the gests, and when he spied there a man, which had not on a wedding garment, he said unto him, friend how camest thou in hither not having a wedding garment? And he was even spechlesse.
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THe mooste soueraygne goodnesse of god (good christen people) hathe bene so greate and large towardes vs sely poore synners that when we all worshiped ydoles, seruing the deuell of hell and for our rewarde and stipende descendinge with him vnto eternall deathe and perdition, it yet hathe pleased him of his clemencye for to haue pitie and mercy on vs. And thervpon he vouchesaued to sende none other STARTPAGEclxx but euen his own sonne into this worlde for to take our fleshe vpon him and to be made man for to be the spouse (as saynte Gregorie saythe) of our nature then beyng so vyle and vnhappye.
THe most sovereign Goodness of god (good christian people) hath be so great and large towards us sely poor Sinners that when we all worshipped Idols, serving the Devil of hell and for our reward and stipend descending with him unto Eternal death and perdition, it yet hath pleased him of his clemency for to have pity and mercy on us And thereupon he vouchsafed to send none other STARTPAGEclxx but even his own son into this world for to take our Flesh upon him and to be made man for to be the spouse (as faint Gregory say) of our nature then being so vile and unhappy.
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And also al the goodes of the husbonde be commyn vnto the wyfe, therfore he hathe made vs possessours & heritours with hym of all hys goodes and his realme, in whyche shalbe truly solemnised the weddinges,
And also all the goods of the husband be command unto the wife, Therefore he hath made us possessors & heritors with him of all his goods and his realm, in which shall truly solemnised the weddings,
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& ther shalbe made the greate euerlastinge banket whych he shall make vnto al them that shal haue bene in thys world perseuerantly conioyned and vnied vnto hym by faith.
& there shall made the great everlasting banquet which he shall make unto all them that shall have be in this world perseverantly conjoined and unied unto him by faith.
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but haue vilanously slayne the prophetes, and also Iesu Christe himselfe, and some of hys apostles and dysciples that did call them vnto the euerlastinge feaste.
but have villanously slain the Prophets, and also Iesu Christ himself, and Some of his Apostles and Disciples that did call them unto the everlasting feast.
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And therfore god hath sente hys men of warre that is to saye, as sainct Hierom and other expositours do expounde thys place, the romaines, Vaspasian and Titus, the whyche haue put the Iewes to death that were such murderers & STARTPAGEclxxi homicides and haue put their citie in ruyne and destruction.
And Therefore god hath sent his men of war that is to say, as saint Hieronymus and other expositors do expound this place, the romans, Vespasian and Titus, the which have put the Iewes to death that were such murderers & STARTPAGEclxxi homicides and have put their City in ruin and destruction.
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is figurid vnto vs the examinatiō whych God shall make of all them that be in his churche, which shall do rigorous iustice vpon al them that shall be foūd wythoute the weddynge garmente:
is figurid unto us the examination which God shall make of all them that be in his Church, which shall do rigorous Justice upon all them that shall be found without the wedding garment:
He therfore (sayeth this holy doctour) entreth to ye mariages or weddynges wythout the weddynge garmente which in the church hath faith but hath not charitie.
He Therefore (Saith this holy Doctor) entereth to you marriages or weddings without the wedding garment which in the Church hath faith but hath not charity.
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Or after the mynde of saynt Hierome the weddyng garment be our Lordes commaundementes and the workes whych a man is bound to do by the lawe and gospel and whych make the garment of a newe man which garmente at the daye of iudgemente he that shalbe founde vnder a christen mans name not to haue, is forthwyth taken awey.
Or After the mind of saint Jerome the wedding garment be our lords Commandments and the works which a man is bound to do by the law and gospel and which make the garment of a new man which garment At the day of judgement he that shall found under a christian men name not to have, is forthwith taken away.
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Frend how comest thou hither or what makeste thou here not hauing the weddyng wede? He calleth him frend forasmoch as he was bydde to the mariages as he had bene a frende by fayth.
Friend how Comest thou hither or what Makest thou Here not having the wedding weed? He calls him friend forasmuch as he was bid to the marriages as he had be a friend by faith.
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For those that oure Lorde God almyghty the father of heuen doth call vnto this most noble and blessed wedding he woll haue them come not wyth fete (sayeth Chrisostome) but wyth fayth & maners.
For those that our Lord God almighty the father of heaven does call unto this most noble and blessed wedding he will have them come not with feet (Saith Chrysostom) but with faith & manners.
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This weddynge garmēt then they ye lacke I meane they yt haue not ye liuely faith which by charitie worketh ye wyl plesure and cōmaūdemētes of oure Lord,
This wedding garment then they the lack I mean they that have not you lively faith which by charity works you will pleasure and Commandments of our Lord,
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yet for all that they shalbe gyuen vnto the mynisters and hangmen of hell, for to be sent vnto the tormentes eternall, hauinge their fete and handes bounde, that is to saye, that they shall neuer desire nor do any thynge that shalbe pleasaūt vnto God.
yet for all that they shall given unto the Ministers and hangmen of hell, for to be sent unto the torments Eternal, having their feet and hands bound, that is to say, that they shall never desire nor doe any thing that shall pleasant unto God.
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And for the ende and conclusion of our gospel bycause (as saynt Hierom sayth) not the begynnyng but the ende is to be sought, therfore oure sauyoure Iesu Christ saith that many be called,
And for the end and conclusion of our gospel Because (as saint Hieronymus say) not the beginning but the end is to be sought, Therefore our Saviour Iesu christ Says that many be called,
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For assuredly all they that haue herde the apostles and disciples (whose wordes haue bene herde ouer all the earthe) be called but yet fewe be chosen and elected, The whyche sentence oughte to be a wonderfull cause of humilite before god:
For assuredly all they that have herd the Apostles and Disciples (whose words have be herd over all the earth) be called but yet few be chosen and elected, The which sentence ought to be a wonderful cause of humility before god:
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Vnto the glory of the father and of the sonne & of the holy ghost whych conueyth all them that doth good vnto thys glorious weddinge, wherunto he bryng vs al. Qui viuit et regnat in infinita secula. Amen.
Unto the glory of the father and of the son & of the holy ghost which conueyth all them that does good unto this glorious wedding, whereunto he bring us all Qui viuit et Reigneth in Infinita secula. Amen.
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Certes my frēdes it is our Lord Iesus Christe yt the prophete here speaketh of which by hys moste triumphante and gloriouse death and passion hath bene mighty in surmountyng our enemye, I meane, oure mortall enemye the Deuyll.
Certes my Friends it is our Lord Iesus Christ that the Prophet Here speaks of which by his most triumphant and glorious death and passion hath be mighty in surmounting our enemy, I mean, our Mortal enemy the devil.
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yea and all the maliciouse powers of any princes & myghty men that gouerne the darkenes of this worlde whych wolde inforce vs STARTPAGEclxxij to vngodlynes or for vngodlynes wolde persecute and afflycte vs. Let vs then take the armour & herneys of god wherwith we maye make resistence and stande stedfast agaynst the strenghtes assaultes and embushementes of the deuyl.
yea and all the malicious Powers of any Princes & mighty men that govern the darkness of this world which would enforce us STARTPAGEclxxij to ungodliness or for ungodliness would persecute and afflycte us Let us then take the armour & Herneys of god wherewith we may make resistance and stand steadfast against the strengths assaults and embushementes of the Devil.
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The Epistle on the.xxj. sondaye after Trinitie. The.vj. chapter to the Ephesians. Thargument. ☞ Sayncte Paule doth here describe vnto vs the armour of the christian souldioure.
The Epistle on the xxj Sunday After Trinity. The vj chapter to the Ephesians. The argument. ☞ Saint Paul does Here describe unto us the armour of the christian soldier.
And thus armed yet muste we haue the sworde of the spirite, that is the worde of god, by the whyche sworde all the puissances and force of the euyl spirite shalbe cut.
And thus armed yet must we have the sword of the Spirit, that is the word of god, by the which sword all the puissances and force of the evil Spirit shall Cut.
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by whych we maye put out the vehement temptacions of the deuell, wherewyth he doth assayle vs as wyth dartes inflamed, the whyche shal by no meanes annoye vs,
by which we may put out the vehement temptations of the Devil, wherewith he does assail us as with darts inflamed, the which shall by no means annoy us,
For the flesh (as Christe sayeth hymselfe) is weake, and agayne the articles of oure religion be suche that they surmount the sklender capacitie of mans wyt neyther can they easely be perceyued.
For the Flesh (as Christ Saith himself) is weak, and again the Articles of our Religion be such that they surmount the slender capacity of men wit neither can they Easily be perceived.
Vndoubtedly the ioye that Christe here speaketh of is the gladnes and peace of conscience that the true christians shall haue in asmoche as they knowe that God shalbe merciful vnto them throughe Christ and shal kepe and preserue them into euerlasting liefe whych was prepared for them before the worlde was made as Christ hymself witnesseth by the father of heuen.
Undoubtedly the joy that Christ Here speaks of is the gladness and peace of conscience that the true Christians shall have in as as they know that God shall merciful unto them through christ and shall keep and preserve them into everlasting lief which was prepared for them before the world was made as christ himself Witnesseth by the father of heaven.
But assone as she hath brought forth into the worlde a chylde & is delyuered, she remembreth no more her payne and greife for the ioye she hath of the chylde that is borne into the worlde.
But As soon as she hath brought forth into the world a child & is Delivered, she Remember no more her pain and grief for the joy she hath of the child that is born into the world.
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Your heuines sayth he shalbe chaunged into ioye, as who shulde saye the worlde as sone as they shal haue kylled me woll thynke they haue won the STARTPAGExviij spurres & that they haue put me downe,
Your heaviness say he shall changed into joy, as who should say the world as soon as they shall have killed me will think they have wone the STARTPAGExviij spurs & that they have put me down,
Lo ye se how Christ instructeth his apostles and armeth them with pacience to abyde and suffer thobprobriouse wordes scornes and persecutions of the wicked persons and Antichristes.
Lo you see how christ Instructeth his Apostles and armeth them with patience to abide and suffer thobprobriouse words scorns and persecutions of the wicked Persons and Antichristes.
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What is thys but to cast Christ into trouble and heuynesse & not only hym but also hys apostles and louyng frēdes, whyche kept hym company? And albeit Christe dothe specially in this place speake of the tyme of his owne crosse whych shulde be the occasion of weping and mournyng to his apostles,
What is this but to cast christ into trouble and heaviness & not only him but also his Apostles and loving Friends, which kept him company? And albeit Christ doth specially in this place speak of the time of his own cross which should be the occasion of weeping and mourning to his Apostles,
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For do ye thynke yt a lytle crosse vnto hym when yt he was reuiled and vpbrayded of the Iues sayeng vnto hym, let God delyuer hym if he woll haue hym? I omytte and passe ouer with silence the thing that he himself complayneth of wher be sayeth by his prophet Dauid, I am a worme and not a man a laughing stocke or an obprobrie of men and the refuse of the people.
For do you think that a little cross unto him when that he was reviled and upbraided of the Iues saying unto him, let God deliver him if he will have him? I omit and pass over with silence the thing that he himself Complaineth of where be Saith by his Prophet David, I am a worm and not a man a laughing stock or an obprobrie of men and the refuse of the people.
Then shall calamitie and sorow begynne, and principally this shall trouble you, that the world shal reioyce at your aduersitie and your maysters aduersitie.
Then shall calamity and sorrow begin, and principally this shall trouble you, that the world shall rejoice At your adversity and your masters adversity.
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Lo how Christ tendereth his apostles, he shaketh them not of for their rudenes and ignoraunce but moste gentlye instructeth them, shewinge them howe his format wordes ought to be vnderstand, sayenge vnto them in thys wise.
Lo how christ tendereth his Apostles, he shakes them not of for their rudeness and ignorance but most gently Instructeth them, show them how his format words ought to be understand, saying unto them in this wise.
Thyrdly Christe doth preuent his apostles when he espyed them not to atteine his wordes and that they wold aske him the meanyng of the same, sayeng vnto them in thys wise.
Thirdly Christ does prevent his Apostles when he espied them not to attain his words and that they would ask him the meaning of the same, saying unto them in this wise.
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onles the holy gost beyng communitate by the word be receiued and had. For as the prophete Ieremy recordeth, they shalbe taught of God and not of themselues.
unless the holy ghost being communitate by the word be received and had. For as the Prophet Ieremy recordeth, they shall taught of God and not of themselves.
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Wherfore I do not a lytle wonder, what these men meane whyche fyghte so strongly for the defence of theyr owne naturall and carnall power syth they se here so manyfestly yt the apostles themselues whyche had Christe so moch conuersaunt amonges them coulde not by theyr owne mere power before the holy gooste came vnto them, vnderstande the spirituall kyngdome of Christe.
Wherefore I do not a little wonder, what these men mean which fight so strongly for the defence of their own natural and carnal power sith they see Here so manifestly that the Apostles themselves which had Christ so much conversant among them could not by their own mere power before the holy ghost Come unto them, understand the spiritual Kingdom of Christ.
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Lo my frendes the apostles do here confesse theyr ignoraunce and that they atteyne not to ye wordes that he spake albeit he had spokē often tymes before of hys crosse deathe and resurrection vnto them.
Lo my Friends the Apostles do Here confess their ignorance and that they attain not to you words that he spoke albeit he had spoken often times before of his cross death and resurrection unto them.
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Christ had shewed them that after a litle whyle they shulde not se him, & agayne after a lytle whyle they shulde se him agayne for he muste go to hys father.
christ had showed them that After a little while they should not see him, & again After a little while they should see him again for he must go to his father.
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For loke how lytle they attayned the mystery of the gospell wythout the holy goost: so lytle can we also attayne by oure owne powers to iustice or soule health.
For look how little they attained the mystery of the gospel without the holy ghost: so little can we also attain by our own Powers to Justice or soul health.
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we must nedes acknowlege and take Christ for oure Lorde and sauiour, for our kinge and hyghe bishop, fastelye beleuing that we be reconciled and made at one agayne with the father of heuen by his bloude and in suffering and doinge the thinges that Paule speaketh where he sayth.
we must needs acknowledge and take christ for our Lord and Saviour, for our King and high bishop, fastelye believing that we be reconciled and made At one again with the father of heaven by his blood and in suffering and doing the things that Paul speaks where he say.
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euen as the prophete Dauid longe before had prophecied of him, sayeng, he shall drynke of the floude in the waye, and therefore he shall lyft vp his heade.
even as the Prophet David long before had prophesied of him, saying, he shall drink of the flood in the Way, and Therefore he shall lift up his head.
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& hell, & furthermore hath STARTPAGExvi taken of his father all power both in heuen and in erth in such sort as hensforth he is to be ye most puissaunt and mighty kinge ouer the mount Sion, leading and gouernyng his subiectes with the holy spirite of comforte.
& hell, & furthermore hath STARTPAGExvi taken of his father all power both in heaven and in earth in such sort as henceforth he is to be the most puissant and mighty King over the mount Sion, leading and governing his Subjects with the holy Spirit of Comfort.
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And for asmuch as euen lyke as Ionas was in the whales bely thre dayes and thre nyghtes I must in lykewyse be buryed in the grounde for the space of thre dayes and thre nyghtes:
And for as as even like as Ionas was in the Whale's belly Three days and Three nights I must in likewise be buried in the ground for the Molle of Three days and Three nights:
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Now thys is hys sentence and mynde whych he declareth to hys disciples, Wythin a lytle whyle O you my louynge scholers and disciples I shalbe betrayed vnto the Iues,
Now this is his sentence and mind which he Declareth to his Disciples, Within a little while Oh you my loving Scholars and Disciples I shall betrayed unto the Iues,
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Thys is the cause why Christ lyke a faythful mayster neuer ceaseth to dryue into hys disciples heades the sūme & cōtent of our fayth, to thintent he myght fully execute thoffice that he came for.
This is the cause why christ like a faithful master never ceases to drive into his Disciples Heads the sum & content of our faith, to intent he might Fully execute intent that he Come for.
As sone as the same herd that Iesus was come out of Iewry into Galile, he went vnto hym and besought hym, that he wolde come downe and heale his sonne.
As soon as the same heard that Iesus was come out of Iewry into Galilee, he went unto him and besought him, that he would come down and heal his son.
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IN this gospell (good christen audience) our Lord Iesus Christ doth rebuke hym whych desired the health of his sonne, forbicause that he did not beleue sufficiently, that is to saye, that he had not hope in him as he ought to haue.
IN this gospel (good christian audience) our Lord Iesus christ does rebuke him which desired the health of his son, For because that he did not believe sufficiently, that is to say, that he had not hope in him as he ought to have.
So (saith S. Austine) he reproueth him bicause he was colde in fayth or at leste way neither hot nor colde forasmoche as he thought our Sauiour Christ could not help hys sōne except he wente home wyth hym, where as in verye dede Christ was able by the only word and commaundement of hys mouth to heal hym namely sith wt hys wil he created and made al thynges of nought wherfore by thys he rebuked all them that do demaunde outward signes.
So (Says S. Augustine) he Reproveth him Because he was cold in faith or At lest Way neither hight nor cold forasmuch as he Thought our Saviour christ could not help his son except he went home with him, where as in very deed christ was able by the only word and Commandment of his Mouth to heal him namely sith with his will he created and made all things of nought Wherefore by this he rebuked all them that do demand outward Signs.
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as only sufficient for oure temporall consolation and eternal saluation, knowinge (as saith saynte Paule) that our olde man (that is our sinnes and concupiscences) is crucified and deade wyth hym:
as only sufficient for our temporal consolation and Eternal salvation, knowing (as Says faint Paul) that our old man (that is our Sins and concupiscences) is Crucified and dead with him:
Thys is the token that is giuen vnto vs for our saluation And albeit that he of whom we speake, had not such fayth vnto Iesu Christ as he ought to haue had (for he demaunded hys bodyly presence as neadefull for to helpe hys sōne) yet for all that by hys inestimable goodnes, he shewed hymselfe vnto hym suche as he was, that is to saye, God, whyche is not absent from any place, hauyng might by hys only word to heale all maladyes and infirmities as well spirituall as corporal, and sayd vnto hym:
This is the token that is given unto us for our salvation And albeit that he of whom we speak, had not such faith unto Iesu christ as he ought to have had (for he demanded his bodily presence as neadefull for to help his son) yet for all that by his inestimable Goodness, he showed himself unto him such as he was, that is to say, God, which is not absent from any place, having might by his only word to heal all maladies and infirmities as well spiritual as corporal, and said unto him:
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Wherfore my frēdes, the excellent clerke Bede noteth here in thys place that in fayth ther be degrees lyke as in other vertues whych haue initiū incrementum et perfectionem, that is to saye, a begynnynge, an increase, and a perfection.
Wherefore my Friends, the excellent clerk Bede notes Here in this place that in faith there be Degrees like as in other Virtues which have initiū Incrementum et perfectionem, that is to say, a beginning, an increase, and a perfection.
O howe the worde of god is myghty and of greate power, the whych destroyeth thus al syknesses, principally infidelite, whych is the greuoust syknes that maye be:
O how the word of god is mighty and of great power, the which Destroyeth thus all syknesses, principally infidelite, which is the greuoust sickness that may be:
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And wyth one onlye worde shall he gyue vs lyfe both bodely and gostly, vnto the glory of the celestiall father whych healeth all and wyll heale all that be sycke by him.
And with one only word shall he gyve us life both bodily and ghostly, unto the glory of the celestial father which heals all and will heal all that be sick by him.
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And this I pray, that your loue maye increace yet more and more in knowledge and in all vnderstandinge, that ye maye accepte the thyngs that are most excellēt, that ye maye be pure,
And this I pray, that your love may increase yet more and more in knowledge and in all understanding, that you may accept the things that Are most excellent, that you may be pure,
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THe apostle saynt Paule good people doth here teach vs that we must abyde and wayte for frō God the perfection and accomplyshyng of all good workes begonne, sayeng:
THe apostle saint Paul good people does Here teach us that we must abide and wait for from God the perfection and accomplishing of all good works begun, saying:
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that it apperteyneth vnto hym to make an ende of the woorke that he hath begonne, the whych is wtout doute the worke of fayth whych worketh by charytie.
that it appertaineth unto him to make an end of the work that he hath begun, the which is without doubt the work of faith which works by charity.
& forbycause also that themselues did reioyce, when they had vnderstande that in prysonmente at Rome he defended hym after suche a sorte that it was vnto the confirmation of the gospell,
& Forbycause also that themselves did rejoice, when they had understand that in prysonmente At Room he defended him After such a sort that it was unto the confirmation of the gospel,
And therfore he prayed them that thys charytie towarde god, and loue vnto hys worde might aboūde and increase alwayes more & more, in the knowlege of god,
And Therefore he prayed them that this charity toward god, and love unto his word might abound and increase always more & more, in the knowledge of god,
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and without offending and rebuke at the day of our lorde Iesu Christ, both particuler & vniuersal, al replenished with ye frute of iustice which is STARTPAGEclxxvi ye iustice of faith by our lord Iesu christ vnto ye glory of ye eternal father.
and without offending and rebuke At the day of our lord Iesu christ, both particular & universal, all replenished with you fruit of Justice which is STARTPAGEclxxvi the Justice of faith by our lord Iesu Christ unto the glory of you Eternal father.
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And ye charytie whych one ought to haue to another when one heareth or vnderstādeth that the worde of God doth growe, it augmenteth and confirmeth, whych is the doctrine of the Gospell,
And you charity which one ought to have to Another when one hears or understands that the word of God does grow, it Augmenteth and confirmeth, which is the Doctrine of the Gospel,
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IEsus put forth a similitude vnto hys discyples, sayeng, the kyngdome of heuen ys lykened vnto a certeyn man that was a kynge, whych wolde take accomptes of hys seruauntes.
IEsus put forth a similitude unto his Disciples, saying, the Kingdom of heaven is likened unto a certain man that was a King, which would take accounts of his Servants.
shuldest not thou also haue had compassion on thy felow euen as I had pytie on the? And his lord was wrothe and delyuered him to the •aylers tyll he shuld paye al that was due vnto him.
Shouldst not thou also have had compassion on thy fellow even as I had pity on thee? And his lord was wroth and Delivered him to the •aylers till he should pay all that was due unto him.
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In the parable declared in the gospell of this daye good people is shewed vnto vs howe god shall make hys iudgement of synners that shall not haue asked him mercy, Agayn al those whych shal knowledge themselues synners before hym and shall demaunde mercy and grace of hym he shall pardone STARTPAGEclxxvi them of al their synnes,
In the parable declared in the gospel of this day good people is showed unto us how god shall make his judgement of Sinners that shall not have asked him mercy, Again all those which shall knowledge themselves Sinners before him and shall demand mercy and grace of him he shall pardon STARTPAGEclxxvi them of all their Sins,
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if so be they do remytte and pardone also wyth good harte and in charyte for the loue of hym the synnes & offences that theyr neyghbours haue commytted agaynste them.
if so be they do remytte and pardon also with good heart and in charity for the love of him the Sins & offences that their neighbours have committed against them.
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when we saye, Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris, that is to say Forgyue vs our trespssaes as we forgyue them that trespasse agaynst vs. And after our lord sayth,
when we say, Et Dimity nobis Debita nostra sicut et nos dimittimus debitoribus nostris, that is to say Forgive us our trespssaes as we forgive them that trespass against us And After our lord say,
Ther be many which oftentymes do saye thys most holy prayer without hauinge any will to forgyue the offences cōmytted against them, the whych suerly were better not to praye so agaynst themselues.
There be many which oftentimes do say this most holy prayer without having any will to forgive the offences committed against them, the which surely were better not to pray so against themselves.
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This is well shewed vnto vs by the parable of the kingdome of heuen in thys present gospell, of the seruaunt whych ought ten thousande talentes vnto his kinge.
This is well showed unto us by the parable of the Kingdom of heaven in this present gospel, of the servant which ought ten thousande Talents unto his King.
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And when he had not wherewyth he myght paye it, the kinge commaunded, that he and hys wife and hys chyldren and al his goodes shulde be solde, to thentente that he myght be payed of that that was due vnto him.
And when he had not wherewith he might pay it, the King commanded, that he and his wife and his children and all his goods should be sold, to tenteth that he might be paid of that that was due unto him.
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For in meting an other yt was seruaunt with him which ought him only an hundreth pens, he toke him and strayned him by the throte and misintreatinge him sayd, paye me that, that thou owest me.
For in meeting an other that was servant with him which ought him only an Hundredth pens, he took him and strained him by the throat and misintreatinge him said, pay me that, that thou owest me.
And what may the offence be vnto man, but only a lytle offence to the regarde of that whiche is to god? And that yt is to god what may it be but a ryght greate offence? For as the auncient douctour of the churche Iohn̄ Chrysostom sayeth, there is as greate difference betwene the synnes whiche be done to men and the synnes whiche be cōmitted agaynste god,
And what may the offence be unto man, but only a little offence to the regard of that which is to god? And that that is to god what may it be but a right great offence? For as the ancient douctour of the Church Iohn̄ Chrysostom Saith, there is as great difference between the Sins which be done to men and the Sins which be committed against god,
But yf any of vs do not pardon, God shal aske of hym the greate debte, and he shalbe in paynes vntyll he shall haue payed it out, whyche worde (vntyll) is taken of holy doctours, pro infinito. And thys is the meanynge & sense of thys texte sayeth Remigius ye auncient doctour, semper soluet, sed nunquam persoluet, et semper poenam luet, that is to saye, he shall euer paye but neuer paye it out,
But if any of us do not pardon, God shall ask of him the great debt, and he shall in pains until he shall have paid it out, which word (until) is taken of holy Doctors, Pro Infinite. And this is the meaning & sense of this text Saith Remigius the ancient Doctor, semper soluet, sed Never persoluet, et semper poenam luet, that is to say, he shall ever pay but never pay it out,
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Then my brethren and frendes, though that it be so that all the offences agaynst vs in the world be nothynge in regarde of one only offence agaynst God:
Then my brothers and Friends, though that it be so that all the offences against us in the world be nothing in regard of one only offence against God:
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And yf we thus do, assuredly God shall pardone vs them that be so greate (for who is it that hath not offended hym many tymes) and we shalbe fynally made ye chyldren of God and followers of hys swetenesse, meakenes, and mercye.
And if we thus do, assuredly God shall pardon us them that be so great (for who is it that hath not offended him many times) and we shall finally made you children of God and followers of his sweetness, meakenes, and mercy.
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The whyche it shall please thys greate kynge to graunte vs (vnto whom we be all so greate detters) the father of mercy, by our Lorde Iesus Christe, by whom he hathe done and doth mercy vnto all.
The which it shall please this great King to grant us (unto whom we be all so great debtors) the father of mercy, by our Lord Iesus Christ, by whom he hath done and does mercy unto all.
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The Pystle on the.xxiij. Sonday after Trinyte sonday. The thyrde chapiter to the Philippians. Thargument ☞ Paule exhorteth vs to folowe him and such other holy men in lyuinge.
The Epistle on the xxiij Sunday After Trinity Sunday. The Third chapter to the Philippians. The argument ☞ Paul exhorteth us to follow him and such other holy men in living.
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For many walke (of whom I haue tolde you often, and now tell you wepynge) that they are the enemies of the crosse of Christ, whose end is dānacion, whose bely is their god,
For many walk (of whom I have told you often, and now tell you weeping) that they Are the enemies of the cross of christ, whose end is damnation, whose belly is their god,
But our cōuersacion is in heauen, from whence we loke for the sauiour, euen the Lorde Iesus Christ, which shall chaunge our vyle bodye, that he may make it lyke vnto his glorious body:
But our Conversation is in heaven, from whence we look for the Saviour, even the Lord Iesus christ, which shall change our vile body, that he may make it like unto his glorious body:
SAynt Paul my welbeloued frendes, doth exhort vs in this epistle, that we shuld be his folowers that is to saye, that we shulde lyue lyke vnto him, folowynge the worde of fayth and of grace, whyche is the truthe of the gospell,
SAynt Paul my well-beloved Friends, does exhort us in this epistle, that we should be his followers that is to say, that we should live like unto him, following the word of faith and of grace, which is the truth of the gospel,
For there be some other whyche be enemyes vnto the gospel and vnto the crosse, that is to say of ye tribulatiōs suffred by Iesu Christ louyng the glory of the worlde, which is confusion, makyng god of theyr bely,
For there be Some other which be enemies unto the gospel and unto the cross, that is to say of you tribulations suffered by Iesu christ loving the glory of the world, which is confusion, making god of their belly,
For our glory, our lyfe and conuersacion is not in earthly thynges, but in heauēly thynges from whence also we do abyde our Lorde Iesu Christe at his seconde commyng:
For our glory, our life and Conversation is not in earthly things, but in heavenly things from whence also we do abide our Lord Iesu Christ At his seconde coming:
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which STARTPAGEclxxvjii shal forme our body of newe, beyng now vyle, abiect corruptible & mortall, into a body noble, profytable incorruptible, & immortall.
which STARTPAGEclxxvjii shall Form our body of new, being now vile, abject corruptible & Mortal, into a body noble, profitable incorruptible, & immortal.
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And he shall fygure and chaunge it vnto the similytude of the clearnesse and glorye of hys body, by the power that he hath for to make all thynges to obey at hys wyll.
And he shall figure and change it unto the similitude of the clearness and glory of his body, by the power that he hath for to make all things to obey At his will.
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Wherfore the apostle prayeth vs (and it is good reason yt we shuld so do) that we do kepe ourselues stedfaste in the rule and cōuersation of ye Gospell.
Wherefore the apostle Prayeth us (and it is good reason that we should so do) that we do keep ourselves steadfast in the Rule and Conversation of the Gospel.
And thys charytie dyd not alonly extende vnto men, but also vnto women, of the which here he prayeth sōme of them, that is to wit, Euodia and Synticha, that they shulde vnderstande none other thinge,
And this charity did not alonely extend unto men, but also unto women, of the which Here he Prayeth sum of them, that is to wit, Euodia and Sinthica, that they should understand none other thing,
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for to drawe alweyes the other, aswell the virgins as the olde women vnto the fayth and vnto ye doctrine of the gospel, the whych is the only rule of lief, & that of eternal life.
for to draw always the other, aswell the Virgins as the old women unto the faith and unto the Doctrine of the gospel, the which is the only Rule of lief, & that of Eternal life.
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Let vs haue in abhomination the lyfe of the enemyes of the Gospell, and of them yt do not set by the paynes trauayles afflictions death & passyon that our Lord hath suffred for to redeme vs and them,
Let us have in abomination the life of the enemies of the Gospel, and of them that do not Set by the pains travails afflictions death & passion that our Lord hath suffered for to Redeem us and them,
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THe pharisees went and toke councel how they myght tangle hym in his wordes. And they STARTPAGEclxxix sente oute vnto hym their disciples with Herodes seruaūtes, saiēg.
THe Pharisees went and took council how they might tangle him in his words. And they STARTPAGEclxxix sent out unto him their Disciples with Herod Servants, saying.
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THe Gospell of this present sondaye good people putteth before vs, the malice of the pharasies which did send their disciples wyth the Herodians, which herodians after the mynd of saynte Hierom were the souldiours of Herod (for the pharasies durst not go themselues for feare of ye people) wherfore they sent theyr disciples wyth these souldiours,
THe Gospel of this present Sunday good people putteth before us, the malice of the Pharisees which did send their Disciples with the Herodians, which Herodians After the mind of faint Hieronymus were the Soldiers of Herod (for the Pharisees durst not go themselves for Fear of you people) Wherefore they sent their Disciples with these Soldiers,
They call him maister to thintēt that beynge nowe honoured and praysed of them he myght open simplely the secretes of hys harte vnto them as desyrouse to haue them hys dyscyples.
They call him master to intent that being now honoured and praised of them he might open simply the secrets of his heart unto them as desirous to have them his Disciples.
and regardest no persone, as who shulde saye, thou haste respecte neyther to Herode nor yet to Cesar, whych exacteth tribute of vs but only teachest frely ye trouth.
and regardest no person, as who should say, thou haste respect neither to Herod nor yet to Cesar, which exacteth tribute of us but only Teachest freely the troth.
Therfore shewe vs playnly we beseche the if it be leful for vs to gyue tribute vnto Cesar or no? Oure sauiour and maister Iesus Christ whych knoweth all mens thoughtes sayde vnto them.
Therefore show us plainly we beseech the if it be leful for us to gyve tribute unto Cesar or no? Oure Saviour and master Iesus christ which Knoweth all men's thoughts said unto them.
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Wherfore do ye tempte me you hypocrites? He answereth them, not fayerly accordinge to their fayer wordes but roughly accordinge to their cruel conscience.
Wherefore do you tempt me you Hypocrites? He Answers them, not fayerly according to their fair words but roughly according to their cruel conscience.
And he demaūded of them (to thende that he shuld shame them with their own wordes) whose was the ymage & the superscription? And they aunswered, of Cesar. And then he aunswered them.
And he demanded of them (to The end that he should shame them with their own words) whose was the image & the superscription? And they answered, of Cesar. And then he answered them.
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If he had sayd that they ought for to haue gyuen tribute vnto Cesar, they myghte haue accused hym as speakinge agaynst the lybertye gyuen vnto the children of Israell and also as a transgressour of the lawe,
If he had said that they ought for to have given tribute unto Cesar, they might have accused him as speaking against the liberty given unto the children of Israel and also as a transgressor of the law,
and if he had sayd that it had not bene lawful to gyue tribute vnto Cesar, the Herodians wolde haue accused hym forthwyth of treason and sedicion agaynst themperour STARTPAGEclxxx of Rome.
and if he had said that it had not be lawful to gyve tribute unto Cesar, the Herodians would have accused him forthwith of treason and sedition against Emperor STARTPAGEclxxx of Rome.
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Wherefore thys Gospell doth teach vs that they that teach the doctrine of Iesu Christe, I meane, the true Gospell, shall haue other whyles the Pharisees and theyr discyples lyenge in wayte agaynste them (whych shall accompany themselues wyth infidels beleuynge nothyng of God, suche as were these Herodians) for to attrappe them subtylly in theyr interrogations, in any thyng that they saye whether it be so or not so, searchyng apparant occasions for to delyuer them vnto death.
Wherefore this Gospel does teach us that they that teach the Doctrine of Iesu Christ, I mean, the true Gospel, shall have other whiles the Pharisees and their Disciples lying in wait against them (which shall accompany themselves with Infidels believing nothing of God, such as were these Herodians) for to attrappe them subtly in their interrogations, in any thing that they say whither it be so or not so, searching apparent occasions for to deliver them unto death.
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and our prayses shalbe of God, yt whych also shall shutte vppe the mouthe of ye sklaunderers and euyll speakers of hys holye worde, as it is also wrytten:
and our praises shall of God, that which also shall shut up the Mouth of the sklaunderers and evil Speakers of his holy word, as it is also written:
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BRethren, we haue not ceased to praye for you and to desire that ye myght be fulfylled wyth the knowledge of hys wyll in al wysdome and spiritual vnderstanding, that ye myght walke worthy of the lorde that in al thinges ye maye please, being frutefull in all good workes,
BRethren, we have not ceased to pray for you and to desire that you might be fulfilled with the knowledge of his will in all Wisdom and spiritual understanding, that you might walk worthy of the lord that in all things you may please, being fruitful in all good works,
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THe epistle of thys daye, my welbeloued frnedes doth teache vs how all christen men ought continually to desire and syghe (whych is to pray and to demaunde) vnto god that all the contreyes and nacions maye be replenyshed wyth the holy ghoste, the whych folowe the fayth of the word of god, that they may be replenyshed wyth the knowledge of the wyll of god whyche is all wisdome from aboue,
THe epistle of this day, my well-beloved frnedes does teach us how all christian men ought continually to desire and syghe (which is to pray and to demand) unto god that all the countries and Nations may be replenished with the holy ghost, the which follow the faith of the word of god, that they may be replenished with the knowledge of the will of god which is all Wisdom from above,
and that in al good workes we maye please God, that al maye fructifye and take encrease in the knowlege of God, which is the vnderstādyng of hys worde.
and that in all good works we may please God, that all may fructify and take increase in the knowledge of God, which is the understanding of his word.
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Furthermore we must praye that al may be comforted in STARTPAGEclxxxi all strength, vertue and might of god not according vnto our myght or the myght of men,
Furthermore we must pray that all may be comforted in STARTPAGEclxxxi all strength, virtue and might of god not according unto our might or the might of men,
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but according vnto the puissaūce and incomparable might of hys glory, in the whych all they that knowledge to haue it of hym, do prayse hym & gloryfie hym in al mekenesse and pacience of hys abydyng in spirituall ioye in our Lorde Iesu Christe.
but according unto the puissance and incomparable might of his glory, in the which all they that knowledge to have it of him, do praise him & Glorify him in all meekness and patience of his abiding in spiritual joy in our Lord Iesu Christ.
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Truly my brethren these be the desyres, sighes prayers and peticyons of all christen men, the whych be vnderstāded by ye desyres prayers and peticiōs of.
Truly my brothers these be the Desires, sighs Prayers and petitions of all christian men, the which be understanded by you Desires Prayers and petitions of.
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S. Paule for the Collosiēs for in ye scriptures the thynges spoken particularly, oughte to be taken vniuersally, that is, that they be sayed vnto all men,
S. Paul for the Collosiens for in you Scriptures the things spoken particularly, ought to be taken universally, that is, that they be said unto all men,
and not of men, they be woorkes pleasaunte vnto God, frutefull and increasynge from daye to daye in the knowlege of god, they be the woorkes of pacience, abyding (in ioye of spirite) what soeuer thyng it shal please god for to sende,
and not of men, they be works pleasant unto God, fruitful and increasing from day to day in the knowledge of god, they be the works of patience, abiding (in joy of Spirit) what soever thing it shall please god for to send,
whether it be prosperytye or aduersytye, whether it be syckenes or health, for the strength from aboue gyuen by Iesu Christe and his spirite doth comforte & gyueth liefe to al. To whom be immortal glory and prayse wythout ende. Amen.
whither it be prosperytye or aduersytye, whither it be sickness or health, for the strength from above given by Iesu Christ and his Spirit does Comfort & gyveth lief to all To whom be immortal glory and praise without end. Amen.
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The Gospell on the.xxiiij. sondaye after Trinitie sondaye. The.ix. chapiter of Mathewe. Thargument. ☞ The woman whyche had the issue of bloude is healed.
The Gospel on the xxiiij Sunday After Trinity Sunday. The ix chapter of Matthew. The argument. ☞ The woman which had the issue of blood is healed.
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 is to him grateful and acceptable, and which thing our lord does show us Here by the faith of a Prince of the Synagogue which (as Saith faint Mark) was nam Jairus.
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To prelates he did demōstrate 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,
To Prelates he did demonstrate and show how they ought to be instant and painful in the office of teaching, that as often as they Here tell of any parson to be dead in soul, they should study forthwith to be At hand and present with him to reuiele and raise him up again,
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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.
even as our Saviour christ of his most tendre pity and mercy was ready forthwith At the humble suit of this ruler to go with him to raise up his daughter.
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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 garmēt she shuld be healed.
He showed it us also by the woman which had the bloody flyxe by the Molle of xij Years, the which had this faith in him, that if she touched alonely his garment she should be healed.
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 assuredly the virtue of her healing did not come from the garment, but from our lord Iesu christ as he said, I have known that power is issued out from me.
for he did vnto her accordīg vnto her fayth Then the gospel dothe shew vs here, that if we haue right perfyte fayth, ther shalbe done vnto vs accordinge to our fayth.
for he did unto her according unto her faith Then the gospel doth show us Here, that if we have right perfect faith, there shall done unto us according to our faith.
yet yf we praye vnto hym, and desyre him of pardon hauīg full hope and faythe in him, that in asking it of hym we shalbe healyd and iustified, that is for to saie that our sinnes shalbe pardomd,
yet if we pray unto him, and desire him of pardon having full hope and faith in him, that in asking it of him we shall healed and justified, that is for to say that our Sins shall pardomd,
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and his resurrection is thyne & thy iustification and thou art truly iustified if yu so perseuer & cōtinue in godly lyuing as becommeth a christen man.
and his resurrection is thine & thy justification and thou art truly justified if thou so persever & continue in godly living as becomes a christian man.
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And thus of all the other wordes of God and of the holy scripture, the whych is clene hydde frō vs and made darke and vnprofitable without thys working faith and agayne all open and shyninge by thys fayth.
And thus of all the other words of God and of the holy scripture, the which is clean hid from us and made dark and unprofitable without this working faith and again all open and shining by this faith.
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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.
for to luoe Fear honour and serve him more and more, and to pray him the more fervently unto the glory of the celestial father which gives us all in him and by him in this world and in the other by glory eternally. Amen.
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THis prophecy of Hieremie (good people) which we rede for our epistle in the churche thys daye doth shew vs that the dayes of ye comming of messias our Sauiour Iesu Christ be at hande & accōplyshed.
THis prophecy of Jeremiah (good people) which we rede for our epistle in the Church this day does show us that the days of the coming of messias our Saviour Iesu christ be At hand & accomplished.
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And therfore beholde, the tyme commeth sayeth the lorde, that it shall nomore be sayde, the Lorde lyuethe, whyche brought the chyldrene of Israell oute of the lande of Egypte.
And Therefore behold, the time comes Saith the lord, that it shall No more be said, the Lord lyuethe, which brought the chyldrene of Israel out of the land of Egypt.
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In hys tyme shall Iuda be saued, and Israel shal dwell wythoute feare. And thys is the name that they shall call hym, euen the lorde our rightousnesse.
In his time shall Iuda be saved, and Israel shall dwell without Fear. And this is the name that they shall call him, even the lord our rightousnesse.
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Striue we then my brethren, with all our strength, to be of the sede of fayth of the trewe Israel whiche is the onely stronge, in our lorde Iesu Christ, that hath vainquished the greate Aquilon:
Strive we then my brothers, with all our strength, to be of the seed of faith of the true Israel which is the only strong, in our lord Iesu christ, that hath vanquished the great Aquilon:
But in the tyme of Messias the sede and chyldrē of true Israel which shalbe sede and chyldren of faythe, shalbe delyuered in all places where they were caste before by god as enemies of the lande, from the region and puissaunce of the greate Aquilon, from whence dependeth all euyll, which is the croked serpent the diuell of hell the prynce of darkenesse.
But in the time of Messias the seed and children of true Israel which shall seed and children of faith, shall Delivered in all places where they were cast before by god as enemies of the land, from the region and puissance of the great Aquilon, from whence dependeth all evil, which is the crooked serpent the Devil of hell the Prince of darkness.
The lord god doth noryshe me, and I shall lacke nothyng, he hath set me in the place of the fedyng, whiche is the place of the fedyng of god, my frendes? Trewly it is the holy scripture, in whiche is declared vnto ss the wyll of this greate lorde,
The lord god does nourish me, and I shall lack nothing, he hath Set me in the place of the feeding, which is the place of the feeding of god, my Friends? Truly it is the holy scripture, in which is declared unto ss the will of this great lord,
and sawe that so greate a multitude was come vnto him, he sayde vnto his disciple saynt Philippe, wherwith shall we bye breade, that these folkes here may eate? He spake not this that he knewe not perfetly, what he wolde do:
and saw that so great a multitude was come unto him, he said unto his disciple saint Philip, wherewith shall we buy bread, that these folks Here may eat? He spoke not this that he knew not perfectly, what he would do:
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Take we then doctryne of this place my frendys that our Lorde Iesu Christ is only gouernour of al thinges what so euer they be, not only as towchinge the bodye,
Take we then Doctrine of this place my Friends that our Lord Iesu christ is only governor of all things what so ever they be, not only as touching the body,
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And let vs not be as Philip and Andrew, which not hauing yet stedfast fayth beleued not yt he which by his only worde had made and created all the worlde, myghte lykewyse by hys worde create and gyue noryshynge by fyue loues & two fyshes vnto so great a multitude.
And let us not be as Philip and Andrew, which not having yet steadfast faith believed not that he which by his only word had made and created all the world, might likewise by his word create and gyve nourishing by fyue loves & two fishes unto so great a multitude.
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But what signifieth vnto vs the fyue loues and the two fyshes? Suerly my frendes the fyue loues the whiche as S. Iohn sayeth were of barly, represent vnto vs (as S. Austine and other holy expositours thynke) the fyue bokes of Moyses.
But what signifies unto us the fyue loves and the two fishes? Surely my Friends the fyue loves the which as S. John Saith were of Barley, represent unto us (as S. Augustine and other holy expositors think) the fyue books of Moses.
for our lorde sayeth, that for nought we honour him in kepyng the doctrine of men namely if it be not grounded of gods worde but rather made to ouerwhelme subuerte and darken the same.
for our lord Saith, that for nought we honour him in keeping the Doctrine of men namely if it be not grounded of God's word but rather made to overwhelm subvert and darken the same.
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THe royal prophete Dauid (welbeloued audiēce) knowing that the fedyng and meate as well of the body as of the soule is gyuen and distributed vnto men by the only goodnesse and grace of god,
THe royal Prophet David (well-beloved audience) knowing that the feeding and meat as well of the body as of the soul is given and distributed unto men by the only Goodness and grace of god,
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Philip answered him, two hundred peny worth of bread are not sufficient for them, that euery man maye take a lytle. One of hys disciples (Andrew, Symon Peters brother) saith vnto hym:
Philip answered him, two hundred penny worth of bred Are not sufficient for them, that every man may take a little. One of his Disciples (Andrew, Symon Peter's brother) Says unto him:
The holy Apostle saynt Iames (good christian brethren and systres) in the epistle of this daye doth fyrste open and declare vnto vs the causes of gods worde frome whence it commeth,
The holy Apostle saint James (good christian brothers and systres) in the epistle of this day does First open and declare unto us the Causes of God's word from whence it comes,
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Thus doynge we shall declare our selues to be the chosen people of God and we shall inioy at last the kyngdom prepared for vs of almyghty God. Who be lauded &.c.
Thus doing we shall declare our selves to be the chosen people of God and we shall enjoy At last the Kingdom prepared for us of almighty God. Who be lauded & c
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Nowe therfore good people let vs accordinge to the meanyng of this epistle whych I haue brefly declared vnto youe imbrase this worde of trouthe that saynt Iames doth here speake of,
Now Therefore good people let us according to the meaning of this epistle which I have briefly declared unto youe embrace this word of truth that saint James does Here speak of,
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Receyue it (he sayth) with mekenes that is to say with al modestie and reuerence, not after a ryottouse and sediciouse sorte as thoughe ye wolde fyght for it,
Receive it (he say) with meekness that is to say with all modesty and Reverence, not After a ryottouse and seditious sort as though you would fight for it,
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Wherfore casting awaye all vnclenlynes and superfluitie of maliciousnes se ye receyue with mekenes the worde that is grafte & implanted in you of god the father of heuē.
Wherefore casting away all vnclenlynes and superfluity of maliciousness see you receive with meekness the word that is graft & implanted in you of god the father of heaven.
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Such persons sainte Iames wolde haue swyft to heare & slow to speake tyl tyme they rightly vnderstande the worde and do STARTPAGExxi dedes worthy for the same.
Such Persons saint James would have swift to hear & slow to speak till time they rightly understand the word and do STARTPAGExxi Deeds worthy for the same.
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By whych wordes he forbyddeth chefely moch talkyng and pratlynge wherby in saynte Iames tyme many dyd bragge (as they do at this daye) of the gospell without chaunging of their former liefe and wythout lyuinge after the gospell.
By which words he forbiddeth chiefly much talking and prattling whereby in faint James time many did brag (as they do At this day) of the gospel without changing of their former lief and without living After the gospel.
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Ye shal diligently note and marke (good people) that thappostle Iames in the latter parte of this epistle doth sturre vs to newe liefe and to such workes as the worde of god and regeneration wold aske.
You shall diligently note and mark (good people) that apostle James in the latter part of this epistle does stir us to new lief and to such works as the word of god and regeneration would ask.
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And by this the apostle saynt Iames doth moue vs from euyl workes by thexemple of god whyche is intransmutable and inconuertible that is to say he is not now light now darkenes.
And by this the apostle saint James does move us from evil works by thexemple of god which is intransmutable and inconuertible that is to say he is not now Light now darkness.
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For he is the father of lyght only, and not of darkenes, Neither can he suffer that we shulde glorye and bragge of his worde as of a gyfte and in the meane season do the workes of darkenes.
For he is the father of Light only, and not of darkness, Neither can he suffer that we should glory and brag of his word as of a gift and in the mean season do the works of darkness.
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Wyth whom is no variablenes nor chaunge into darkenes, that is to saye, he can not abyde nor suffer that the lyght & darknes shuld be confounded or myngled togither.
With whom is no variableness nor change into darkness, that is to say, he can not abide nor suffer that the Light & darkness should be confounded or mingled together.
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Yt procedeth frome the father of lyghtes, that is to wytte from god whych is ye only cause of all lyght in such sorte that ye thynge whych we se in vnderstandynge the worde, is of god.
It Proceedeth from the father of lights, that is to wit from god which is the only cause of all Light in such sort that you thing which we see in understanding the word, is of god.
Do not then erre my dere brethrē STARTPAGExx as thoughe it were inoughe only to heare the worde of god and not to vnderstande it wyth the harte, not to catche holde of it by faythe, not to worke well outwardlye.
Do not then err my dear brothers STARTPAGExx as though it were enough only to hear the word of god and not to understand it with the heart, not to catch hold of it by faith, not to work well outwardly.
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Yt serueth doubtles, that by it we shulde be regenerate and be made the fyrste frutes of the creature of god, whych cometh not of oure owne deseruynges,
It serveth doubtless, that by it we should be regenerate and be made the First fruits of the creature of god, which comes not of our own deservings,
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neither can he suffer that we shuld mengle our dreames and darknes with his lyghtsome worde, I meane our owne inuētiōs, our blindnes, our careles maners, our carnal lybertie, our euel liefe & so forth.
neither can he suffer that we should mengle our dreams and darkness with his lyghtsome word, I mean our own Inventions, our blindness, our careless manners, our carnal liberty, our evil lief & so forth.
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For the worde is a farre greater thyng, it is euen an heuenly diuine good and perfecte gyfte whych cōmeth from aboue euen from the father of lyghtnes, wyth whome is no transmutation of lyght and of darkenes,
For the word is a Far greater thing, it is even an heavenly divine good and perfect gift which comes from above even from the father of lightness, with whom is no transmutation of Light and of darkness,
lest by errynge and strayeng out of the waye we myght happen to deceiue our selues thynkyng it ynough & sufficient to heare the worde of god wyth out any maner of regeneracion and newe lyefe.
lest by erring and straying out of the Way we might happen to deceive our selves thinking it enough & sufficient to hear the word of god with out any manner of regeneration and new lyefe.
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or nedeth any other worde to the perfection and accomplyshement therof, but it is a diuine or heuenly worde a good gyft of God and perfecte, that is to saye whyche hath almyghty god for authour of yt, whych god gyueth of his mere grace and fauour & whych is stronge and full of efficacie and power according to saynt Paule whych sayth it is the power of god to the helth and sauetye of all such as beleue the same.
or needeth any other word to the perfection and accomplishment thereof, but it is a divine or heavenly word a good gift of God and perfect, that is to say which hath almighty god for author of that, which god gyveth of his mere grace and favour & which is strong and full of efficacy and power according to saint Paul which say it is the power of god to the health and sauetye of all such as believe the same.
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As towching the causes of gods worde, ye shall vnderstande that the gospell or word of God is no humaine thinge, it is the word neither of Emperour, Kinge, Prince, Duke nor other temporall ruler,
As touching the Causes of God's word, you shall understand that the gospel or word of God is no human thing, it is the word neither of Emperor, King, Prince, Duke nor other temporal ruler,
and then he commendeth and setteth oute the authoritie of the same as a meane or instrument, whereby throughe new birth or regeneration we be the chyldren of god and as saynt Iames here speaketh the firste frutes of gods creatures.
and then he commends and sets out the Authority of the same as a mean or Instrument, whereby through new birth or regeneration we be the children of god and as saint James Here speaks the First fruits of God's creatures.
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MOst derely beloued brethren, euery good gyft and euery perfect gyft, is from aboue, and cōmethe downe frome the father of lyghtes wythe whome is no variablenes,
MOst dearly Beloved brothers, every good gift and every perfect gift, is from above, and cometh down from the father of lights wythe whom is no variableness,
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Wherfore laye a parte all fylthynes and superfluitie of malyciousnes, and receaue with mekenes the word that is grafted in you whych is hable to saue your soules.
Wherefore say a part all filthiness and superfluity of malyciousnes, and receive with meekness the word that is grafted in you which is able to save your Souls.
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STARTPAGExxi The Gospell on the.iiij. sondaye after Ester. the.xvj. chapter of Ihon. Thargument. ☞ Christe promyseth to sende the holy gooste. and of hys offyce. Iesus sayd to hys disciples.
STARTPAGExxi The Gospel on the iiij Sunday After Ester. the xvj chapter of John The argument. ☞ Christ promiseth to send the holy ghost. and of his office. Iesus said to his Disciples.
And because I haue sayd such thynges vnto you, your hartes are ful of sorowe. Neuerthelesse I tel you the trouth, it is expediēt for you that I go awaye.
And Because I have said such things unto you, your hearts Are full of sorrow. Nevertheless I tell you the troth, it is expedient for you that I go away.
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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 STARTPAGExxij 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.
THe chief part of this day gospel good brothers and sistres Consisteth in the declaration of the office of the holy ghost which for that purposis STARTPAGExxij sent of Christ that he might reuelate and open the spiritual Kingdom of christ and might detect the blindness of the world Concerning this Kingdom.
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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.
and consequently an other bless, even such as be most agreeable to the judgement of reason and may be seen with the carnal eyes and groped with the fleshly hands.
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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.
Suche things Because reason alloweth them, they flatter the world, and they be lets and impediments, that the true spiritual Reign or Kingdom of Christ can never be rightly understanded of the world.
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.
And assuredly the Disciples did Here gaily represent the world, for they also did as yet After a carnal sort trust and hope upon the carnal presence of Christ as though he had come into the world to Set up Some carnal Reign or Empire that all the world should have looked upon and seen.
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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.
Wherefore when they harden christ say he would go again to his father from whom he was sent, their hearts were cold and replenished with care and heaviness.
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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.
Assuredly my brothers all we be even thus naturally affected and disposed before the sending of the holy ghost that we still dream upon Some carnal thing Concerning Christ's Kingdom.
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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.
But when the holy ghost come, he shall teach us that the Kingdom of christ Consisteth in faith and Spirit and not in an outward dominion or worldly power.
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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.
And lest a man should feyne to himself Some peculiar vision and illumination I wot not what, you shall understand that the holy ghost comes when the word is preached which word no doubt is the work of the holy ghost.
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Now therfore (sayth Christe) I go my wey to him that sent me, to thintēt I mought come agayne and begynne a newe and spirituall raigne in reuerting by death.
Now Therefore (say Christ) I go my weigh to him that sent me, to intent I might come again and begin a new and spiritual Reign in reverting by death.
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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,
As who should say, if you were not blinded with the care of the Flesh and sought not for worldly things, you would undoubtedly have asked me whither I go,
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as bycause ye se that ye shall lacke those outwarde and worldly pleasures and promocions STARTPAGExxiij whych ye hoped to haue receyued in my kyngdome.
as Because you see that you shall lack those outward and worldly pleasures and promotions STARTPAGExxiij which you hoped to have received in my Kingdom.
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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 yt 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.
Brothers Here you see that all things which christ does, he does thee same for our vtilite and profit, insomoche that even his departure out of this world that is to say his death was so profitable to us that without it we should never have be Delivered out of our damnable state of everlasting death. He adds.
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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,
Wherefore let us Remember that christ hath for our cause sent the holy ghost which might lead us into all truth that is to wite, which might disclose and open unto us our Sins that do naturally stick in us and yet nevertheless we take them for no Sins, which holy ghost also might bewrey our righteousness to be before god more unrighteousness,
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& 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, 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.
& finally which might show the Devil to be judged by the overture and opening of the gospel, all which things Roman should have understanded, had not christ sent his holy ghost, whom in this place he surely promises should come and he Come in deed according to his promise upon the day of Pentecost as it is red in the First chapter of the Acts of the Apostles.
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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 frō tyme to tyme so longe as this spirituall kyngdome shall endure, to comforte mens consciences in this world.
Now the holy ghost is called a comforter which in the Greek is called Paraclete of his Effect or office forasmuch as his office and feat is even from time to time so long as this spiritual Kingdom shall endure, to Comfort men's Consciences in this world.
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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,
Here you see good people, Three lets or obstacles, which by intent of tholy ghost must be moved away to thintente this spiritual Kingdom might be understand, that is to say, sin which is, not to believe in god,
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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.
These Three lets and impediments be roted naturally in every men mind which no man can understand of himself or take them away by his own power.
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Now for asmoch STARTPAGExxiiij 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:
Now for as STARTPAGExxiiij as the Kingdom of Christ is hear conversant among men which be Sinners and which of nature can do nought but sin but love their own rightuousenes and judge After their own faschion of the gospel:
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So we knowe nowe that it is synne, yf a mā beleue not in only Christe concernynge iustice, whyche thynge before the receyuynge of the holy gooste none of vs all knewe.
So we know now that it is sin, if a man believe not in only Christ Concerning Justice, which thing before the receiving of the holy ghost none of us all knew.
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In semblable wyse it is to be spoken of ryghtousnes and iudgement, whych two thynges, we vtterly cōsydered not before ye openyng of the gospell, wherby the holy gooste reproueth the worlde.
In semblable wise it is to be spoken of righteousness and judgement, which two things, we utterly considered not before you opening of the gospel, whereby the holy ghost Reproveth the world.
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,
Loo how christ exponeth himself what he means by sin, that is to wit incredulity or mysbeleue towards him, which only thing does condemn men,
forasmoch as they wold be counted Christianes, and yet in ye meane season they labour to be made rightouse and iuste before god by theyr owne workes without fayth in Chryste.
forasmuch as they would be counted Christians, and yet in you mean season they labour to be made righteous and just before god by their own works without faith in Christ.
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That is to saye, bicause I shall begynne my newe reigne, wherin an other maner of iustice then ye ymagine, must be required and shalbe of valour before god.
That is to say, Because I shall begin my new Reign, wherein an other manner of Justice then you imagine, must be required and shall of valour before god.
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.
But (say christ) I have yet many things to speak unto you meaning of his cross and of his glory but by reason of your weakness and infirmytie you Are not able to bear them now.
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As who shuld saye ye be yet carnall and therfore ye perceiue not the thinges that be of the spirite But whē the spirite of trouth that is the holy ghost shall come he shall leade you into all trouth.
As who should say you be yet carnal and Therefore you perceive not the things that be of the Spirit But when the Spirit of troth that is the holy ghost shall come he shall lead you into all troth.
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For surely because ye be yet carnall, ye cānot perfytly perceyue the scriptures concernynge my death and gloriouse resurrection, whych is to be fulfilled for your redēptions sake.
For surely Because you be yet carnal, you cannot perfectly perceive the Scriptures Concerning my death and glorious resurrection, which is to be fulfilled for your redemptions sake.
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,
They speak of their own Heads their own Inventions and dreams, whereas the holy ghost which Here is promised by Christ unto us shall speak nothing of himself,
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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.
but what so ever he shall hear, that shall he speak, that is to say, he shall speak none other word or gospel, only he shall open and declare the word that is already spoken by christ.
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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 hethē persons aswell as to the Iewes, whom yet the Iues despysed and toke for refuse and abiecte persōs and counted them selues onely for Gods electe and chosen.
This Spirit of troth shall also show of things to come, that is to wit, of the spreading abroad of Christ's gospel throughout the hold world even unto the Gentiles or heathen Persons aswell as to the Iewes, whom yet the Iues despised and took for refuse and abject Persons and counted them selves only for God's elect and chosen.
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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.
This is to say good people that the holy Spirit of god wherewith every christian man must be renewed (according to Christ's communication with Nicodemus) shall breath or inspire nothing into the minds of christian folk but that which Christ's gospel and word willeth.
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He teacheth no newe thing Wherfore my frendes, if we woll be true christians not only in name but also in dede, let vs put of oure carnall and olde man,
He Teaches no new thing Wherefore my Friends, if we will be true Christians not only in name but also in deed, let us put of our carnal and old man,
and let vs be ledde wyth the spirite of god which is here called ye spirite of trouth Whych spirite by the instrument of godes word as here is declared shall open and disclose vnto vs all trouth necessarye to oure saluation and soule helth.
and let us be led with the Spirit of god which is Here called you Spirit of troth Which Spirit by the Instrument of God's word as Here is declared shall open and disclose unto us all troth necessary to our salvation and soul health.
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He that laboureth shall fynde there the gloryes and STARTPAGExxvi promises of lief euerlasting, by chawyng wherof, he may be more & more kyndled to do good workes as becommeth a christian man to do.
He that Laboureth shall find there the Glories and STARTPAGExxvi promises of lief everlasting, by chawing whereof, he may be more & more kindled to do good works as becomes a christian man to do.
Let vs praye then to god with pure hartes that he woll vouche saue to send vs this holy ghost this cōforter vnto our myndes which may open vnto vs al trouth.
Let us pray then to god with pure hearts that he will vouch save to send us this holy ghost this comforter unto our minds which may open unto us all troth.
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why may not we that be hys members by true fayth reioyce and boldly saye wyth the prophete Osee & the Apostle Paule, 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.
why may not we that be his members by true faith rejoice and boldly say with the Prophet Hosea & the Apostle Paul, where is thy dart Oh death? where is thy victory Oh hell? Thanks be unto God, say they, which hath given us the victory by our Lord christ Iesus.
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:
as it was not possible for his great might to be subdued of them, & than this true that Christ died for our Sins and rose again for our justification:
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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.
If death and sin be vanished away, then is the Devils tyranny resisted which had the power of death and was the author of sin and the ruler of hell.
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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 subiectiō.
His death took away sin & malediction, his death was the ransom of them both His death destroyed death and overcame the Devil which had the power of death in his subjection.
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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.
As he died not for himself, no more did he rise again for himself. He was dead, say saint Paul, for our Sins and rose again for our justification.
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Thus it is wrytten, and thus it behoued Christ to suffer, & to ryse from death the thyrde daye, and to haue preached openly in hys name penaunce and remission of synnes to all the nations of the worlde.
Thus it is written, and thus it behooved christ to suffer, & to rise from death the Third day, and to have preached openly in his name penance and remission of Sins to all the Nations of the world.
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CHRISTVS tradit { us } fuit { pro } pter peccata nostra & resurrexit propter iustificationem nostri. Roma. iiij. ☞ Christ was delyuered for our synnes, and rose agayne for the iustification of vs. Rom. iiij.
CHRISTVS tradit { us } fuit { Pro } Pter Peccata nostra & resurrexit propter iustificationem Our. Roma. iiij. ☞ christ was Delivered for our Sins, and rose again for the justification of us Rom. iiij.
YF euer the greatnes or excellency of any matter hath styred vp youre myndes to gyue diligent eare at any tyme (good christen people welbeloued in our Lorde and Sauiour Christe) I doubt not,
IF ever the greatness or excellency of any matter hath stirred up your minds to gyve diligent ear At any time (good christian people well-beloved in our Lord and Saviour Christ) I doubt not,
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So great is thys article, and of so great weyght and importaunce, that it was thought worthy to kepe our said Sauiour styl on earth after he was rysen from death to lyfe, to the confirmation therof in the hartes of hys disciples.
So great is this article, and of so great weight and importance, that it was Thought worthy to keep our said Saviour still on earth After he was risen from death to life, to the confirmation thereof in the hearts of his Disciples.
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So that as Luke testifyeth in the fyrste chapter of the actes, he was conuersant wyth hys disciples by the space of fourty dayes continually together to enstructe them the truth therof,
So that as Luke Testifieth in the First chapter of the acts, he was conversant with his Disciples by the Molle of fourty days continually together to enstructe them the truth thereof,
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, nor that he shulde after thys worlde be a iudge of lyuynge & deade:
nor that he Sitteth on the right hand of the father, having the Rule of heaven and earth, reigning as the Prophet Saith from see to see, nor that he should After this world be a judge of living & dead:
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.
but chosen out fourty days, wherein he would declare unto them by manifold and most strong Arguments and tokens that he had conquered death and was truly risen again to life.
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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,
He began (Saith Luke) At Moses and all the Prophets, and did expoune them the prophecies that were written in all the Scriptures of him, to confirm the truth of his resurrection long before spoken of, which he verefyed in deed,
and shewed them the empty graue sauynge that the buriall lynnen remayned therin, and of these sygnes were these women fully instructed yt he was rysen agayne and so dyd they testifye it opēlye.
and showed them the empty graven Saving that the burial linen remained therein, and of these Signs were these women Fully instructed that he was risen again and so did they testify it openly.
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Ye must consyder that ye be therfore clensed & renewed that ye shulde from henceforth serue God in holynes & ryghtuousnes all the dayes of your lyues:
You must Consider that you be Therefore cleansed & renewed that you should from henceforth serve God in holiness & righteousness all the days of your lives:
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Mortifie your erthly mēbers and olde affections of synne, as fornication, vnclennes, vnnaturall lust, euell concupiscence and couetousnes whyche is worshippynge of ydols for whych thynges the wrath of God is wont to fal on the chyldren of vnbeleue.
Mortify your earthly members and old affections of sin, as fornication, uncleanness, unnatural lust, evil concupiscence and covetousness which is worshipping of Idols for which things the wrath of God is wont to fall on the children of unbelieve.
We shal then be truly rysen, yf we seke for thynges that be heuenly, yf we haue our affection vpō thynges yt be aboue and not on thynges that be on erth.
We shall then be truly risen, if we seek for things that be heavenly, if we have our affection upon things that be above and not on things that be on earth.
so let vs ryse to a new lyfe & walke cōtinually therin, that we may lykewyse as natural chyldren lyue a cōuersacion to moue men to glorifie our father whych is in heuen.
so let us rise to a new life & walk continually therein, that we may likewise as natural children live a Conversation to move men to Glorify our father which is in heaven.
For wyth Christe by true fayth arte thou quyckened agayne (sayeth saynt Paule) from death of synne to lyfe of grace, and in hope translated frō corporall and euer lastynge death, to the euerlastynge lyfe of glorye in heauen:
For with Christ by true faith art thou quickened again (Saith saint Paul) from death of sin to life of grace, and in hope translated from corporal and ever lasting death, to the everlasting life of glory in heaven:
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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:
if in true faith and Repentance of heart thou haste received him, if in purpose of amendment thou haste received him for an everlasting gage and pledge of thy salvation. Thou hast received his body:
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:
If thou doubtest of so great felicity that is wrought for the Oh man, call to thy mind, that Therefore haste thou received into thine own possession, the everlasting verity our Saviour Iesus Christ in Form of bread to confirm to thy conscience the truth of all this matter. Thou hast received him:
Thus is glorye and prayse reboundinge vpwarde to god aboue for hys mercy and truth: & thus is peace come downe frō heuē to mē of good & faithfull hartes.
Thus is glory and praise rebounding upward to god above for his mercy and truth: & thus is peace come down from heaven to men of good & faithful hearts.
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He dyed to destroy the rule of the deuell in vs and rose agayne to sende downe his holy spirite to rule in our hart { is }, to endow vs wyth perfyte ryghtuousnes.
He died to destroy the Rule of the Devil in us and rose again to send down his holy Spirit to Rule in our heart { is }, to endow us with perfect righteousness.
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, bycause he hath begottē vs (sayeth he) vnto a lyuely hope by 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.
And it should not avail us to be Delivered from death, except he had risen again, to open for us the gates of heaven to enter into life everlasting And Therefore faint Peter thanketh God the father of our Lord Iesus christ for his abundant mercy, Because he hath begotten us (Saith he) unto a lively hope by the resurrection of Iesus Christ from death, to enjoy an inheritance immortal that shall never perish, which is reserved in heaven for them that be kept by the power of God thorough faith.
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:
By his death hath he wrought this victory for us, and by his resurrection hath he purchased everlasting life & righteousness for us It had not been enough to be Delivered by his death from sin:
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now lyke obediēt chyldren, thus purifyed by faythe, gyue youre selues to walke that waye whych god moueth you to, that ye maye receyue the ende of your faith the saluation of your soules.
now like obedient children, thus purified by faith, gyve your selves to walk that Way which god moves you to, that you may receive the end of your faith the salvation of your Souls.
but was so declared in the later tyme of grace, for your sakes, whych by hym haue your fayth in God, who hath raysed hym from death & hath gyuen hym glorye that you shulde haue your fayth and hope toward god.
but was so declared in the later time of grace, for your sakes, which by him have your faith in God, who hath raised him from death & hath given him glory that you should have your faith and hope towards god.
Only take good hartes vnto you and put vpon you all the armoure of God, that ye may stāde agaynst your enemyes whych wolde agayne subdue you and brynge you into theyr thraldome.
Only take good hearts unto you and put upon you all the armour of God, that you may stand against your enemies which would again subdue you and bring you into their thraldom.
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and the holy goost nowe receyued in thys holy sacrament (for where one is there is God al hole in maiestie together wt al his power wysdō & goodnes) & feare not I saye the daūger & peryl of so traytorous a defiance? Good christē brethrē & systers aduyse your selfe, cōsyder ye dignitie yt ye be now set in.
and the holy ghost now received in this holy sacrament (for where one is there is God all hold in majesty together with all his power Wisdom & Goodness) & Fear not I say the danger & peril of so traitorous a defiance? Good christian brothers & Sisters advise your self, Consider you dignity that you be now Set in.
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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 ye father, the sonne,
which hath now so gently called us to mercy, & offered himself unto us, and he now entered within us Yea how Dare we be so bold to renounce the presence of the father, the son,
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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.
and to expel him violently out of our Souls, & in stead of him (in whom is all grace and virtue) to receive the ungracious Spirit of the Devil, the author of all naughtynes and mischief.
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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,
for the vile and transitory pleasure of sin? And what an unkindness should it be, where our Saviour christ of his mercy is come to us to dwell within us as our geste, to drive him from us,
than after it is knowen and receyued, to torne backewarde agayne from the holy cōmaundemente of God gyuen vnto vs. For so shall the prouerbe haue place in vs, wher it is sayd:
than After it is known and received, to torn backward again from the holy Commandment of God given unto us For so shall the proverb have place in us, where it is said:
For what shall it auayle vs (sayeth S. Peter) to be escaped and delyuered from ye fylthynes of the worlde thorough the knolege of the Lorde & Sauiour Iesus Christe yf we be entangled agayne therwyth & be ouercome agayne, it had bene better (sayeth he) neuer to haue knowen the waye of ryghteousnes,
For what shall it avail us (Saith S. Peter) to be escaped and Delivered from you filthiness of the world through the knowledge of the Lord & Saviour Iesus Christ if we be entangled again therewith & be overcome again, it had be better (Saith he) never to have known the Way of righteousness,
These thynges I saye well cōsydered, let vs nowe in the reste of oure lyfe declare our fayth ye we haue to thys moost frutefull article, by conformyng vs therunto, in rysynge dayly from synne to ryghtousnes and holynes of lyfe.
These things I say well considered, let us now in the rest of our life declare our faith you we have to this most fruitful article, by conforming us thereunto, in rising daily from sin to righteousness and holiness of life.
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:
and knowing, that we be by this benefit of his resurrection risen with him by our faith to life everlasting, being in full surety of our hope, that we shall have our bodies likewise raised again from death, to have them glorified in immortality and joined to his glorious body, having in the mean while his holy Spirit within our hearts as a seal and pledge of our everlasting inheritance, by whose assistance we be replenished with all righteousness:
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,
Thus good christian people, forasmuch as you have herd these so great and excellent benefits of Christ's mighty and glorious resurrection how that he hath ransomed sin, overcome the Devil, death,
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our conuersation is in heuen, frō whence we loke for a sauioure euen the Lorde Iesus Christ whych shall chaūge our vyle bodyes that they may be fashioned lyke to hys glorious bodye, whyche he shal do by the same power, wherby he rose frō death and wherby he shal be able to subdue al thynges vnto hymselfe.
our Conversation is in heaven, from whence we look for a Saviour even the Lord Iesus christ which shall change our vile bodies that they may be fashioned like to his glorious body, which he shall do by the same power, whereby he rose from death and whereby he shall be able to subdue all things unto himself.
Only bringe thou fayth to Christes holy worde and sacrament, let thy repentaūce shewe thy faith, let thy purpose of amendement and obedience of thy harte to gods lawe herafter, declare thy true beleue.
Only bring thou faith to Christ's holy word and sacrament, let thy Repentance show thy faith, let thy purpose of amendment and Obedience of thy heart to God's law hereafter, declare thy true believe.
praye to god that thou mayest haue fayth to perceyue thys greate power of Christes resurrection, yt by fayth thou mayest certaynly beleue nothing to be impossible with god.
pray to god that thou Mayest have faith to perceive this great power of Christ's resurrection, that by faith thou Mayest Certainly believe nothing to be impossible with god.
& in our lyfe cōforme vs to the exemple & signification ment therby, we shalbe suer to ryse hereafter to euerlastynge glorye by the goodnes and mercy of our Lorde Iesus Christe, to whome wyth the father and the holy goost. &c.
& in our life conform us to the exemple & signification meant thereby, we shall sure to rise hereafter to everlasting glory by the Goodness and mercy of our Lord Iesus Christ, to whom with the father and the holy ghost. etc.
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Thus shall we declare yt Christes gyftes & graces haue theyr effect in vs & that we haue ye right beleue & knowlege of his holy resurrection, whervnto yf we applye our fayth to ye vertue therof,
Thus shall we declare that Christ's Gifts & graces have their Effect in us & that we have you right believe & knowledge of his holy resurrection, whereunto if we apply our faith to you virtue thereof,
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Euē so let vs kepe our Ester feast in ye thankfull remēbraunce of Christes benefytes whych he hath purchased for vs by hys resurrectiō & passyng to hys father:
Even so let us keep our Ester feast in you thankful remembrance of Christ's benefits which he hath purchased for us by his resurrection & passing to his father:
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for Christ our Ester lambe is offred vp for vs, to slee the power of synne, to delyuer vs from the daunger therof and to gyue vs exemple to dye to synne in our lyfe.
for christ our Ester lamb is offered up for us, to slee the power of sin, to deliver us from the danger thereof and to gyve us exemple to die to sin in our life.
In trust of hys confidence take you in hande to purge thys olde leuen of synne that corrupteth & soureth the swetnes of your lyfe before God, that ye maye be as newe and freshe dowe voyde of all soure leuen of wyckednes:
In trust of his confidence take you in hand to purge this old Leven of sin that corrupteth & soureth the sweetness of your life before God, that you may be as new and fresh dow void of all soure Leven of wickedness:
Truth it is that synne is stronge and affections vnruly, harde to subdue & resyst our nature so corrupte & leuened wt the soure bitternes of the poyson which we receyued by the inheritan̄ce of our olde father Adam, but yet take good corage sayeth our Sauiour Christ:
Truth it is that sin is strong and affections unruly, harden to subdue & resist our nature so corrupt & leavened with the sour bitterness of the poison which we received by the inheritance of our old father Adam, but yet take good courage Saith our Saviour christ:
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for wythout restitucion God accepteth not your shryft nor yet your repētaunce. It is not ynough to forsake euell except ye set your corage to do good.
for without restitution God Accepteth not your shryft nor yet your Repentance. It is not enough to forsake evil except you Set your courage to do good.
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Only shewe you youre selfe thankeful in your lyues, cōpounde wyth youre selfe to refuse and auoyde al such thynges in youre conuersations that shuld offende hys eyes of mercy Endeuoure your selfe that waye to ryse vp agayne, whych waye ye fell into the well & pyt of synne.
Only show you your self thankful in your lives, compound with your self to refuse and avoid all such things in your conversations that should offend his eyes of mercy Endeavour your self that Way to rise up again, which Way you fell into the well & pit of sin.
then heape your damnation more and more, and so prouoke God to caste hys displeasure vnto you and to reuenge thys mockage of hys holy sacramentes in so great abusyng of them.
then heap your damnation more and more, and so provoke God to cast his displeasure unto you and to revenge this mockage of his holy Sacraments in so great abusing of them.
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GOod people thys weke is called the Rogation weke, bicause in thys weke we be wōte to make solemne and general supplycatiōs or prayers which in Greke be called Lytanyes.
GOod people this Week is called the Rogation Week, Because in this Week we be wont to make solemn and general supplications or Prayers which in Greek be called Litanies.
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Nowe therfore I exhorte you and in the Lordes name I require you, that in al your Litanies or supplications ye wol so do, that the thynge maye agre to the name,
Now Therefore I exhort you and in the lords name I require you, that in all your Litanies or supplications you will so do, that the thing may agree to the name,
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and that this oure Litanye, thys our supplication and rogation may be made wythe such true and ernest fayth, that we may admonishe god and put him in mynde of hys fatherly promises.
and that this our Litanies, this our supplication and rogation may be made wythe such true and earnest faith, that we may admonish god and put him in mind of his fatherly promises.
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He that wyll not endeuour hymselfe to do this, let hym tarye styll at home, let him kepe him and absteyne from thys holy processiō lest he happen to iritate and to angre god more,
He that will not endeavour himself to do this, let him tarry still At home, let him keep him and abstain from this holy procession lest he happen to iritate and to anger god more,
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Albeit (alacke for pitie) these solemne & accustomable processions and supplications, whyche we vse commonly as in this weke to make, be now growen into a ryght foule and detestable abuse,
Albeit (alack for pity) these solemn & accustomable procession and supplications, which we use commonly as in this Week to make, be now grown into a right foul and detestable abuse,
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so that the moost parte of men and women in these solemne dayes of supplication do come forth rather to set out & shewe themselues and to passe the tyme wyth vayne & vnprofytable tales and mery fables than to make general supplications and prayers to god for theyr necessities.
so that the most part of men and women in these solemn days of supplication do come forth rather to Set out & show themselves and to pass the time with vain & unprofitable tales and merry fables than to make general supplications and Prayers to god for their necessities.
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What shall I say? Surely they are now growen into such abuse that there be farre greter causes to take them awaye and vtterly to abrogate them wyth the other holydayes,
What shall I say? Surely they Are now grown into such abuse that there be Far greater Causes to take them away and utterly to abrogate them with the other holidays,
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And assuredly it is the parte of byshops, of parsons, of vycares, and curates, yea & also of ye prophane Magistrates to se that those vnchristen and vngodly abuses be auoyded and taken awaye,
And assuredly it is the part of Bishops, of parsons, of vycares, and Curates, yea & also of the profane Magistrates to see that those unchristen and ungodly Abuses be avoided and taken away,
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For assuredly it were much better and more christian lyke, that christian men and women were gathered and assembled together in the church there to make theyr supplications & prayers to god,
For assuredly it were much better and more christian like, that christian men and women were gathered and assembled together in the Church there to make their supplications & Prayers to god,
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And (no doubt) such as be curates and herdmen of Christes churche shall rendre a sharpe rekenynge and accomptes to God for STARTPAGExxxiij wynkynge at these abuses.
And (no doubt) such as be Curates and Herdsmen of Christ's Church shall render a sharp reckoning and accounts to God for STARTPAGExxxiij winking At these Abuses.
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but also that it be not infected & that by the eatynge and drynkynge therof neyther we nor our bestes do catche any pestilence, poxe, feuers, or other diseases.
but also that it be not infected & that by the eating and drinking thereof neither we nor our bests doe catch any pestilence, pox, fevers, or other diseases.
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For as testifyeth saynt Paul in hys fyrst epistle to Timothie, gods creatures as meate, drynke, corne, and such other thynges be sanctifyed by the worde of God, and by prayer.
For as Testifieth saint Paul in his fyrst epistle to Timothy, God's creatures as meat, drink, corn, and such other things be sanctified by the word of God, and by prayer.
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For frō whence come pestilencies & the other kindes of diseases and of syckenesses than that the noysome spirites do infecte the aier? And by reason herof cōmonly our corne and grayne be peryshed, infected,
For from whence come pestilences & the other Kinds of diseases and of Sicknesses than that the noisome spirits do infect the air? And by reason hereof commonly our corn and grain be perished, infected,
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For this cause be certayne gospels redde in the wyde felde amōges the corne and grasse, that by the vertue and efficacie of gods worde, the power of the wycked spirites whych kepe in the ayer may be broken,
For this cause be certain gospels red in the wide field among the corn and grass, that by the virtue and efficacy of God's word, the power of the wicked spirits which keep in the air may be broken,
So the thynge that we demaunded in our processions and supplications we do fynde, for god maketh vs here aboundauntly in this behalfe to enioye our requestes and desyres and doth minister al thynges to the bodye wyth a large blessynge, whyche thynge neuerthelesse is moost present poyson and pestilence to the soule and it is the occasion of great myschefe.
So the thing that we demanded in our procession and supplications we do find, for god makes us Here abundantly in this behalf to enjoy our requests and Desires and does minister all things to the body with a large blessing, which thing nevertheless is most present poison and pestilence to the soul and it is the occasion of great mischief.
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& of it sprynge whordomes, adulteries, blasphemies, cursynges, periuries, murders, warres, and all myschiefe, so that it were much better for vs yf our corne and cattel dyd not so happely and plenteously prosper and take.
& of it spring whoredoms, adulteries, Blasphemies, cursings, perjuries, murders, wars, and all mischief, so that it were much better for us if our corn and cattle did not so happily and plenteously prosper and take.
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and the ayer made pure & cleane, to thintent the corne maye remayne vntouched & not infected of the sayd hurtfull spirites but serue vs for our vse and bodely sustenaunce.
and the air made pure & clean, to intent the corn may remain untouched & not infected of the said hurtful spirits but serve us for our use and bodily sustenance.
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God graunt therfore and be presently at hāde & 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.
God grant Therefore and be presently At hand & assystent to us (good people) that ones At last we may come home again to our selves and to return to the heart and that we may being instincted and kindled with earnest and sure faith put from us his wrath and displeasure, to whom be praises and glory, in secula seculorum Amen.
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forthwyth we beynge moost ingrate and vnkynde persons do vylaynously gyue oure selues to dayly bankettes and feastynges and to moost beastly fyllynge of our pāchies, herof by & by ensueth ydelnes,
forthwith we being most ingrate and kind Persons do vylaynously gyve our selves to daily banquets and feastings and to most beastly filling of our panchies, hereof by & by ensueth idleness,
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but also for our soules helth, lest our miserable soules do herby catche vnto themselues pestiferous infection and damnable contagion. I meane as thus:
but also for our Souls health, lest our miserable Souls do hereby catch unto themselves pestiferous infection and damnable contagion. I mean as thus:
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Seconde, thys is also moost of all to be desyred & humbly to be prayed for in these rogation dayes, that God woll vouchsaue to blesse hys creatures not only (as before is sayd) for the cōmoditie of oure bodyes,
Seconde, this is also most of all to be desired & humbly to be prayed for in these rogation days, that God will vouchsaue to bless his creatures not only (as before is said) for the commodity of our bodies,
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Thus doynge, doute we nothynge, but that gods worde wol vtter and execute hys vertue vpon the corne and ayer, that those noysome spirites of the ayer shall do no hurte at all to our corne.
Thus doing, doute we nothing, but that God's word will utter and execute his virtue upon the corn and air, that those noisome spirits of the air shall do no hurt At all to our corn.
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therfore God hath gyuen vs vp in to a disalowed mynde so yt we make these letanyes and rogation dayes by our sinnes vtterly vnprofytable and vnfrutfull vnto vs. Beholde how angrye and how sore displeased God is wyth vs,
Therefore God hath given us up in to a disallowed mind so that we make these letanyes and rogation days by our Sins utterly unprofitable and unfruitful unto us Behold how angry and how soar displeased God is with us,
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But as I haue sayd and saye agayne God hath made vs so blynde and so vnsauery, 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.
But as I have said and say again God hath made us so blind and so unsavoury, that we Are waxed plain Epicureans utterly void of all Fear or care of God most shamefully abusing his Gifts to the riot of the body and destruction of the soul.
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& 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,
& to the vices that ensue of them to intent that god ones At laste may lighten us with his grace that we may use his Gifts to the health of our soul and to the holsomnes of our body, in such sort,
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 frō vs so horrible floudes of all myschefe,
Wherefore most dearly Beloved brothers and Sisters albeit every day we ought to exhibit supplications and Prayers to the Lord with a rough chastisement of our body to drive away from us so horrible floods of all mischief,
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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.
he also winketh At our destruction according to our own vows & requests, he granteth us copy and abundance of all things and so blinds us with the prosperous success of all things and drowneth us in the sink and puddell of Sins till At last our Sins by long use run into a custom and that the name of sin be forgotten.
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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 pestilēce:
But assuredly (my Friends) almighty god the searcher of hearts while he Saith us sleeping in such careless wise and that we nothing regard this so pestilent a pestilence:
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But in thys 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 aboundaūtly endure after a delicate sorte in ye spirituall infection.
But in this spiritual pestilence we go still on and proceed without care or Thought and even for this purpose as it Seemeth we desire of God large sustentation and abundance of all things and to be Delivered from the corporal pestilence and infections that we may the more freely and abundantly endure After a delicate sort in you spiritual infection.
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The pestilēce which noyeth the body we eschue it with great care and we study to dryue it awaye wyth often prayers and supplications laynge vnto it all the medicines and remedies we can deuyse.
The pestilence which noyeth the body we eschew it with great care and we study to drive it away with often Prayers and supplications long unto it all the medicines and remedies we can devise.
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