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 co[m]moditie of all good Christen men and namely of prestes and curates.
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 chri sten 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 Christ sten 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,
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 Mo ses 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 Mo ses 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 emptygraue sa uynge 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 emptygraue sa uynge 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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As he dyed not for himselfe, nomore dyd he ryse agayne for hymselfe. He was dead, sayth saint Paule, •or out 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, •or out Sins and rose again for our justification.
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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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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 rulet 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 rulet of hell.
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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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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.
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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And it shulde not auayle vs to be delyueted 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,
And it should not avail us to be delyueted 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,
bycause he hath begottē vs (•ayeth 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.
Because he hath begotten us (•ayeth 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.
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•, 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 hart•, to endow us with perfect righteousness.
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 euerla stynge 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 euerla sting verity our Saviour Iesus Christ in Form of bread to confirm to thy conscience the truth of all this matter. Thou hast received him:
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:
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.
Only bringe thou fayth to Christes holy worde and sacrament, let thy repentan̄ce 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.
our conuersation is in heuen, frō whence we loke for a sauioure euen the Lorde Iesus Christ whych shall chan̄ge 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 vn to 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 vn to himself.
Thus good christen people, for as muche as ye haue herde these so great and excellent benefy tes of Christes myghtye and glorious resurrection howe that he hath raunsomed synne, ouercome the deuyll, death,
Thus good christian people, for as much as you have herd these so great and excellent benefy tes of Christ's mighty and glorious resurrection how that he hath ransomed sin, overcome the Devil, death,
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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 out hartes as a fea•e 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 out hearts as a fea•e and pledge of our everlasting inheritance, by whose assistance we be replenished with all righteousness:
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These thynges I saye well cōsydered, let vs nowe in the reste of oure lyfe declare our fayth yt we haue to thys moost furtefull 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 that we have to this most furtefull article, by conforming us thereunto, in rising daily from sin to righteousness and holiness of life.
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 en•augled 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 en•augled again therewith & be overcome again, it had be better (Saith he) never to have known the Way of righteousness,
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 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,
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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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 the holy goost nowe receyued in thys holy sacrament (for where one is there is God al hole in maiestie together we al his power wyldō & 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 we all his power wyldom & 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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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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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 to ward 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 to ward god.
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.
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.
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.
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.
Ye must consyder that ye be therfore clensed & renewed that ye shulde from henceforth serue God in holynes & ryghtuous nes all the dayes of your lyues:
You must Consider that you be Therefore cleansed & renewed that you should from henceforth serve God in holiness & righteous nes all the days of your lives:
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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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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.
for wythout restituci on God accepteth not your shryft nor yet your repētaunce. It is not ynough to forsake euell except ye set your corage to do good.
for without restituci on 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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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,
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,
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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:
for Christ our Ester lambe is offred vp for vs, to flee the power of synne, to delyuer vs from the daunger therof and to gyue vs exemple to dye to synne in our lyfe.
for christ our Ester lamb is offered up for us, to flee the power of sin, to deliver us from the danger thereof and to gyve us exemple to die to sin in our life.
Euē so let vs kepe our Ester feast in yt 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 that thankful remembrance of Christ's benefits which he hath purchased for us by his resurrection & passing to his father:
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Thus shall we declare yt Christes gyftes & graces haue theyr ef fect in vs. & that we haue yt right beleue & knowlege of his holy resurrection, whervnto yf we applye our fayth to yt vertue therof,
Thus shall we declare that Christ's Gifts & graces have their ef fect in us & that we have that right believe & knowledge of his holy resurrection, whereunto if we apply our faith to that virtue thereof,
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& 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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STARTPAGEi The Epistle on the fyrste sondaye after Ester daye, called lowe sondaye. The fyrst Epistle of Iohn, and the. v. Chapter. Thargument of thys Epistle.
STARTPAGEi The Epistle on the First Sunday After Ester day, called low Sunday. The fyrst Epistle of John, and thee. v. Chapter. The argument of this Epistle.
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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.
OUre Epistle taken out of the first epistle catholyke of saint Iohn good christen brethern doth shewe vnto vs that we haue a generation from god which is that which procedeth of faith,
Our 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 noman amonges vs but knoweth that of nature we be al born in synnes, in vnrightuousnes, in vtter ignorance of al ghostly and spiritual thinges.
Assuredly my Friends there is I trust Roman 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 yet 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 yet 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 ourselues 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 ourselves 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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Uerely, verely, I saye vnto the, onles a mā be borne agayne from about 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 about 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,
& 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,
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and so all hypocrites) and betwene yt true and sauynge fayth whych beleueth that Christ doth both saue vs and also taketh a continuall charge & regard of our saluation.
and so all Hypocrites) and between that 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 bor•e agayne when through the holy goost we be casted by the worde to the knowlege of Gods wyll, to thu• tent 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 bor•e again when through the holy ghost we be cast by the word to the knowledge of God's will, to thu• tent 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 fame 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 fame 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.
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.
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.
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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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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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. Unto 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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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,
THe Gospell of thys daye good people doth declare vnto vs the appearyng of our Lorde Ie su Christ vnto hys disciples after hys resurrection, that is to wyt how he came and shewed hymselfe vit to them, the dores beynge shut for feare of 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 Ie sum christ unto his Disciples After his resurrection, that is to wit how he Come and showed himself vit to them, the doors being shut for Fear of you Iues And Here truly he did show the diversity of bodies,
Nowe Iesus beynge in the myddes of them dydde salute them in gyuynge vnto them hys peace wyth whych gr•tynge or salutation he confor ted 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 gr•tynge or salutation he confor ted 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.
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Fyrst by these sygnes he wolde be knowen. For in affliction is Christ truly k•owen. 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 k•owen. Seconde by them he would assure his Disciples of his glorious resurrection.
And saynt Ambrose sayth in his boke of Cain and Abell, that synnes be foregyuen by the worde of God wherof the prest is but an interpretour and as a certiane executour.
And saint Ambrose say in his book of Cain and Abel, that Sins be foregyuen by the word of God whereof the pressed is but an Interpreter and as a certiane executor.
Wherfore when the disciples did shewe him that they had sene our Lorde rysyn agayne to liefe, whych had shewed vnto them both his handes and his syde percyd, he dyd aunswere that he wolde not beleue them,
Wherefore when the Disciples did show him that they had seen our Lord rysyn again to lief, which had showed unto them both his hands and his side pierced, he did answer that he would not believe them,
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onles he myght se hym and put his fynger into the holes of the nayles and his hande into hys syde. Eyght dayes after our Lorde (the dores beyng shutte) dyd eftsones apere in the myddes of them as he hadde done before and gaue them for salutinge hys peace according to the vsage of the Iues by whych is vnderstande tranquyllitie of conscience and all goodnes.
unless he might see him and put his finger into the holes of the nails and his hand into his side. Eyght days After our Lord (the doors being shut) did eftsoon apere in the mids of them as he had done before and gave them for saluting his peace according to the usage of the Iues by which is understand tranquyllitie of conscience and all Goodness.
And Thomas was there also vnto whome he sayde (aunswering hym vnto the wordes whyche he had sayde by his infidelite) behold my handes and put thy fynger into the holes, holde forth thy hande and put it into my syde.
And Thomas was there also unto whom he said (answering him unto the words which he had said by his infidelite) behold my hands and put thy finger into the holes, hold forth thy hand and put it into my side.
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Forasmoche as the ende and vse of al the signes and miracles of Christe is that by them we shuld be brought and allured to be leue on Christe, whyche thynge only shall make vs haue euerlasting blysse through his name that is to wit, by hys worde.
Forasmuch as the end and use of all the Signs and Miracles of Christ is that by them we should be brought and allured to be leave on Christ, which thing only shall make us have everlasting bliss through his name that is to wit, by his word.
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For the worde is the vertue and power of God vnto the health and saluation of all that beleue on Christ Iesus our Lord and redemer To whome with the father and holy ghost be glorie and prayse &c.
For the word is the virtue and power of God unto the health and salvation of all that believe on christ Iesus our Lord and redeemer To whom with the father and holy ghost be glory and praise etc.
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whan he suffered, he threatened not, but commytted the vengeaunce to hym that iudgeth ryghtuously whych his owne selfe bare our synnes in hys body on the tree that we beynge delyuered from synne, shulde lyue vnto ryghteousnes.
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.
THe Epistle of thys daye good christen people whyche is of saynt Peter doth put before oure eyes the liefe of oure Lorde Iesu Christ to the effect and purpose that we shuld folowe him as a perfecte president and exemplar.
THe Epistle of this day good christian people which is of saint Peter does put before our eyes the lief of our Lord Iesu christ to the Effect and purpose that we should follow him as a perfect president and exemplar.
No doubte God iugeth ryghtly, neyther regardynge mens persons (as doth the worlde) neyther only after the outward workes but after the harte and outwarde workes 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 and outward works to.
Furthermore it is Christe whych hath borne our synnes on ye wode of ye crosse to thende that our synnes myght be by hym takē awaye and we beynge deade wyth synne shulde lyue vnto iustice.
Furthermore it is Christ which hath born our Sins on you wode of you cross to The end that our Sins might be by him taken away and we being dead with sin should live unto Justice.
For surely thys is the fynall vse of our delyueraūce or iustification by Christ that we shulde no longer lyue vnto sinne, but vnto iustice and vertue.
For surely this is the final use of our deliverance or justification by christ that we should no longer live unto sin, but unto Justice and virtue.
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Ye wol be christians whom Christ hath redemed, than go to, it shall not become you any lon ger by disobedience towardes your rulers and supe riours to lyue vnto synne but vnto righteousnes to thintent ye be obedient vnto them and suffre persecution, vexacion,
the will be Christians whom christ hath redeemed, than go to, it shall not become you any lon her by disobedience towards your Rulers and supe riours to live unto sin but unto righteousness to intent you be obedient unto them and suffer persecution, vexation,
And truly thys is euen the ryght vse of Christes passiō, I meane to lyue a new lyfe & to become iust & ryghtuous in al our lyuynge For as the Apostle saynt Paule testifyeth wrytynge to the Ephesians, we be the workmanshyp of God created & made to do good workes.
And truly this is even the right use of Christ's passion, I mean to live a new life & to become just & righteous in all our living For as the Apostle saint Paul Testifieth writing to the Ephesians, we be the workmanshyp of God created & made to do good works.
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But to returne to the texte, S. Peter allegeth here vnto you good people the wordes 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 words of the Prophet Isaiah where he Saith that by the stripes & wounds of Christ you were healed. O most comfortable words.
Bytter verely were these strypes to our Sauioure Christe, but they were swete to vs, so swete yt wythout them we shulde haue ben in moost paynfull mysery & anguysh.
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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Let vs than neuer put out of our myndes thys moost comfortable tydynges, thys swete & me•• 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 & me•• Gospel that christ bore our Sins in his body STARTPAGEvij on the tree.
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For thys is (no doubt) that preciouse perle that Christe speaketh of in the Gospel of Matheu, where he sayth, yt the kyngdom of heauen is lyke vnto a marchaunt man, sekynge goodly perles whych whan he founde one precious perle, wente and solde all that he hadde and 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 and bought it.
Surely (sayeth saynt Hierome) there is one perle moost preciouse of all, that is to wyte, ye knowlege of oure Sauioure and the mystery of hys passion and resurrection, whyche whan a marchaunte man hath founde (as saynt Paule the Apostle dyd) he despyseth al the mysteryes of the law & prophetes and hys olde obseruauncies wherin he lyued wythout reproche,
Surely (Saith saint Jerome) there is one pearl most precious of all, that is to wit, you 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 and his old observancy wherein he lived without reproach,
Where as before hys commynge we were as shepe wanderynge wythout sheperde but nowe by faythe we be conuerted vnto oure shepeherde whych is the onely good shepeherde,
Where as before his coming we were as sheep wandering without sheperde but now by faith we be converted unto our shepherd which is the only good shepherd,
and vnto the byshop of our soules which is eternal, alwayes mediatour & intercessour for vs, alwayes presentyng & offrynge himselfe for vs. Let vs thā good people folow hys cōuersation.
and unto the bishop of our Souls which is Eternal, always Mediator & intercessor for us, always presenting & offering himself for us Let us than good people follow his Conversation.
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Let vs beare paciently all thynges for the loue of hym, whych hath suffered so many tribulations and extreme paynes for vs. Let vs not synne wyllyngly Let vs not speake any vntrouth, fraude, deception, and lyes.
Let us bear patiently all things 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 untroth, fraud, deception, and lies.
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Who so euer hath thys fayth in him cannot peryshe, yea ther was neuer so greate a synner but that this mediatour and raunsomer hath satisfied for hym yf he hath this fayth.
Who so ever hath this faith in him cannot perish, yea there was never so great a sinner but that this Mediator and ransomer hath satisfied for him if he hath this faith.
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Our epistle willyth that we vnderstande this vnto the glory of hym whych is al vnto vs, by the wyl of the eternal father, to whō be glorye without ende, in secula seculorum. Amen.
Our epistle willyth that we understand this unto the glory of him which is all unto us, by the will of the Eternal father, to whom be glory without end, in secula seculorum. Amen.
Yf the wolfe doth come (that is the great deuell of hell or any of hys members) he neuer forsaketh hys shepe but doth defende and delyuer them from the puissaunce 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 puissance and might of the enemy,
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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 euange licall 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 Evangelize licall verity? All that herd him speak and preach were astonnyed upon his Doctrine.
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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 won derfull 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 wone derfull grace and Authority.
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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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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 & deuour• 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 & deuour• Christ's flock,
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Lo sayeth saynt Ierome wrytynge to Oceanus) the Apostle calleth a byshopryke a worke and not a digni tie, a laboure and not a deyntenes, a worke wherby through humilitie he muste be lowly & not to swelle in pryde.
Lo Saith saint Jerome writing to Oceanus) the Apostle calls a byshopryke a work and not a Worthy tie, a labour and not a deyntenes, a work whereby through humility he must be lowly & not to swelle in pride.
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but meke, diligent, full of charitie accor dynge to thexemple of Christ the hygh and supreme shepeherde of all and the shepeherde of shepeherdes whych as thys Gospell sayeth gaue hys owne lyf• 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 Accord dynge to thexemple of christ the high and supreme shepherd of all and the shepherd of shepherds which as this Gospel Saith gave his own lyf• 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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Whe• fore my brethren and systers to conclude how happy be we for to haue suche a herdman & for to know to loue, to folowe, to heare hys swete voyce that gyueth lyfe, to heare hys doctrine, to be refectioned & fedde wyth the meate whyche gyueth euerlastynge lyfe, to haue wysedome and myght that surmoūteth the worlde by the sayd our herdmen, lyghtenyng vs in hym by fayth, drawynge vs to hym by hope,
Whe• before 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,
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 liefs after we haue ones receyued and taken the euangell or glad tydynges of oure saluation (whych thyng we call commonly in englyshe a gospell) we ought to lyue.
For in it is handled the second part of Christianity that is to wit, how in this liefs 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 chyl dren of vengaunce and as ab•ectes and castawayes in gods syght but nowe we be made the chyldren of God by Christ.
whereas before that time we were the chyl Dren of vengeance and as ab•ectes 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 pear 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 pear with God & justified in his sight by only faith in him,
as many ennemyes of the Gospell and 〈 … 〉es blasphemously do allege, but bycause Satan is the ennemy of the gospel and of the iustice whych the gospell teacheth.
as many enemies of the Gospel and 〈 … 〉es blasphemously do allege, but Because Satan is the enemy of the gospel and of the Justice which the gospel Teaches.
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He doubtles neuer slepeth though we slepe neuer so soūdly & carelesly, but lyke a roryng lyon he runnyth and leapeth about, seakyng whome to deuoure as thapostle S. Peter doth testifie in the ende of this firste epistle.
He doubtless never Sleepeth though we sleep never so soundly & carelessly, 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 war•e againste vs and (as the greke worde purporteth) do dayly exercise with vs a pyched felde, whych thing the scripture otherwhyles calleth the conflycte of the fleshe and of the spirite, agaynst whych no outwarde workes can do any good.
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•e 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 pre sent remedy agaynst the desyres of the fleshe, at last after longe delyberation departed into the woode, trustynge that by thys meane he shulde eschue and shake of from hym hys carnal and fleshely desyres,
For saint Hieronymus himself when he sought every where a pre sent 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 especy ally 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 con tinuall 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 especy alley 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 con tinuall 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 pay•ems whych worshipped false Goddes amonge whome at that tyme when saynte Peter wrote thys •pistle the christen men lyued.
And he willeth them that they have honest Conversation among the Gentiles or pay•ems which worshipped false God's among whom At that time when faint Peter wrote this •pistle 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 thi•tent that where as they backbyte them as •uyll doers, they myght se theyr good workes & myghte prayse and glorifye God in the daye of visitation, that is to saye, that the paynyms beynge more ryghtly instructed and taught by the honeste lyfe of the christians, myghte by gods visitation be called also to the Gospell and so to haue a better opi nion and iudgement of gods worde, whych thynge in dede came to passe in the primatiue church by the godly exemple of the good Apostolicall fathers and christen people in Rome and els where.
Saint Peter Therefore will not that christian men should depart from the Painims, but that they should live honestly among them, to thi•tent that where as they backbyte them as •uyll 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 opi Union 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 the•emple 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 the•emple 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 nam•ly before the proude Pharisees & infidels (whych thynke there is no God) that they may se your good workes and honest conuersacion and glorifye your father in heauen.
Let your Light shine before men and nam•ly 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, whosoeuer 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, whosoever 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 •nay 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 •nay 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 babler• 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 babler• 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 ••oystered & 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 ••oystered & 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 swarine of ydle dranes that lyued not by the swette of their face (as gods commaundement wylled them) but by other mens labours vnder the pretence of longe prayer;
& 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 swarine 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 age there is none of you but regardeth the byshop of Rome none otherwyse then an other byshop in hys byshopryche ought to be regarded.
But what should I speak more of this mater? I doubt not but long age 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 it they be good & courteouse, but also thoughe they be froward, not doynge seruice to the eye (as Paule sayth wryting to the Ephestans (and as they do that go aboute to please men,
Let also Servants obey their masters not only it 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,
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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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inheritours of his heu•ly kyng dome 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.
inheritors of his heu•ly King dome 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.
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.
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.
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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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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& 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 spi rite 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 spi rite of Comfort.
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we must nedes acknowledge 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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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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Christ had shewed them that after a litle whyle they shulde not se hun, & agayhe 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 hun, & agayhe After a little while they should see him again for he must go to his father.
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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 albert 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 albert he had spoken often times before of his cross death and resurrection unto them.
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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 ca••tall power syth they se here so manyfestly ye the apostles themselues whyche had Christe so mo•h conuersaunt anionges 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 ca••tall power sith they see Here so manifestly you the Apostles themselves which had Christ so mo•h conversant anionges 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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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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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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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.
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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For do ye thynke yt a lytle crosse vnto hym when yt he was reuiled and vpbrayded of the Iues •ayeng vnto hym, let God delyuer hym if he woll haue hym? I omytte and passe ouer with silence the thing that he himself complayneth of wher he sayeth by his prophet Dauid, I am a worme and not a man a laughing stocke or an obprobrie of men and the refuse of the people.
For do you think that a little cross unto him when that he was reviled and upbraided of the Iues •ayeng 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 he 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.
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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Loye se how Christ instructeth his apostles and arineth them with pa•ience to abyde and suffer thobprobriouse wordes scornes and persecutions of the wicked persons and Antichristes.
Love see how christ Instructeth his Apostles and arineth them with pa•ience to abide and suffer thobprobriouse words scorns and persecutions of the wicked Persons and Antichristes.
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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 th• 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 th• STARTPAGExviij spurs & that they have put me down,
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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Undoubtedly the ioye that Christe here speaketh of is the gladnes and peace of conscience that the true christians shall haue in asmoche as they knowe that God shalbe merciful vnto them throughe Christ and shal kepe and preserue them into euerlasting liefe whych was prepared for them before the worlde was made as Christ hymself witnesseth by the father of heuen.
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.
Most derely beloued brethren, euery good gyft and euery perfect gyft, is from aboue, and cō methe 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 con methe 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 graf ted 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 graf ted in you which is able to save your Souls.
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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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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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As towching the causes of gods worde, ye shall vnderstande that the gospell or word of God is no humaine thinge, it is the word neither of Emperour, Kinge, Prince, Duke nor other tempo rall ruler,
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 tempo rall ruler,
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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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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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,
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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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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Do not then erre my dere brethrē STARTPAGExx = y 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 = y 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 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.
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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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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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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Secondly, Ye shal diligently note and marke (good people) that thappostle Iames in the latter parte of this epistle doth sturre vs to newe liefe and to such workes as the worde of god and regeneration wold aske.
Secondly, 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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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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Such persons sainte Iames wolde haue swyft to heare & slow to speake tyl tyme they rightly vnderstande the worde and do STARTPAGExxi = y 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 = y Deeds worthy for the same.
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Wherfore casting awaye all vnc•enlynes 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 vnc•enlynes 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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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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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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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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THe cheife parte of this daye gospell good brethren and sistres consistethe in the declaration of the office of the holy ghost which for that purpose STARTPAGExxij is sente of Christe that he myghte ••u•late 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 purpose STARTPAGExxij is sent of Christ that he might ••u•late 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 letters 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 letters 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 car nall 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 car nall 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 be•or 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 be•or god more unrighteousness,
& 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 va lour 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 va lour 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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The Epistle on the. v. sondaye after Ester. The fyrste chapter of saynt Iames. Thargument ☞ Saynt Iames exhorteth christen men to declare their feyth wyth good workes.
The Epistle on thee. v. Sunday After Ester. The First chapter of saint James The argument ☞ Saint James exhorteth christen men to declare their faith with good works.
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 dothe 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 doth discern the true hearers of God's word from the false hearers.
And ye shal vnderstande that the true STARTPAGExxv STARTPAGExxvi heaters of gods worde be they whiche take it with fayth, whiche vnderstande it in theyr harte & whiche do garnishe it outwardely with suche workes as be prescribed and appoynted them to do,
And you shall understand that the true STARTPAGExxv STARTPAGExxvi heaters 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 pa rable of Christe declareth) whiche do heare the word of god and vnderstande it, whiche also bryng forthe frute some an hundred folde, some sixty folde, some thyrty folde.
and (as the Paul rabble 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 intaugled in other maters ye do nothyng els but deceiue your STARTPAGExxvii selues whych thyng he declareth with a wonderful goodly and apte similitude.
and nevertheless be ocupied and intaugled in other maters you do nothing Else but deceive your STARTPAGExxvii 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 cō sydered, anone the promyses and gospell that is to saye the glad tydynges concernynge our redemption is out of mynde, the beautie of gods goodnes is forgotten,
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 con sydered, 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 religi ouse persones lately in thys realme dyd, bu••t is to be conuersaunt amonges men wythout spotte or re proufe, it is to vysite orphanes and fatherlesse chyldren, to go and succour the poore wydowes, to go aboute and to wynne 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 religi ouse Persons lately in this realm did, bu••t is to be conversant among men without spot or re proof, 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 persyte 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 persyte 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 ioy• and felicitie of heauen, where lyueth & rayg neth the father the sōne and holy goost perpetually Amen.
but we shall also in an other world inherit the unspeakable ioy• and felicity of heaven, where liveth & rayg neth the father the son and holy ghost perpetually Amen.
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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 grete with ardent peticion and humble sute to God, who onely wyll and can helpe him in his distres & gyue him comforte, vndoutedly it is ryght necessary that we throughly perceuie & knowe the institucion and intent of this present gospel, to the intent we might be the more inclined and disposed vnto prayer.
and in time of necessity and adversity, then instantly to pray and to open his affliction and great 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 perceuie & 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 lytie 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 lytie 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 •••ciall cōmaundement hath wylled vs to the same.
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 •••ciall Commandment hath willed us to the same.
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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 were, 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 were, 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 rouine or of fice 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 rouine or of fice 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 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 own worthiness (which is nothing At all) but only the merit of Christ,
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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 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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Wherfore that it may growe and wyth perpetual encrease waxe greater and greater, vndoubtedly god of his most bountifull mercy will brynge to passe, •f so be we instantly call vpon hym with cōtynuall prayers.
Wherefore that it may grow and with perpetual increase wax greater and greater, undoubtedly god of his most bountiful mercy will bring to pass, •f so be we instantly call upon him with continual Prayers.
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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.
neyther speakest thou any parable, now I know that thou knowest al thin ••s. &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.
neither Speakest thou any parable, now I know that thou Knowest all thin ••s. 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.
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 hun 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 hun 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 bē 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 been 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 frō whence come pestilencies & the other kindes of disea ses and of syckenesses than that the noysome spirites do infecte the aier? And by reason herof cōmonly our corne and grayne be peryshed, infected,
For from whence come pestilences & the other Kinds of disea ses 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 spi rites 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 spi Rites which keep in the air may be broken,
and the ayer made pure & cleane, to thintent the corne maye remayne vntouched & not infected of the sayd hurtfull spirites but serue vs for our vse and bodely sustenaunce.
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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Thus doynge, doute we nothynge, but that gods worde wol vtter and ex ecute hys vertue vpon the corne and ayer, that those noysome spirites of the ayer shall do no hurte at all to our corne.
Thus doing, doute we nothing, but that God's word will utter and ex ecute 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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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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but also for our soules helth, lest our misera ble soules do herby catche vnto themselues pestiferous infection and damnable contagion. I meane as thus:
but also for our Souls health, lest our Miseram ble Souls do hereby catch unto themselves pestiferous infection and damnable contagion. I mean as thus:
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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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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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The pestilēce which noyeth the body we eschue it with great care and we study to dryue it awaye wyth often prayers and sup plications 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 sup plications long unto it all the medicines and remedies we can devise.
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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 •l 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 yt 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 •l 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 that spiritual infection.
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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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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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Wherfore moost dearely beloued brethren and systers albeit euery day we ought to exhibite suppli cations and prayers to the Lorde wyth a rough cha stisement 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 suppli cations and Prayers to the Lord with a rough cham stisement of our body to drive away from us so horrible floods of all mischief,
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& to the vyces that •nsue 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 •nsue 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,
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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therfore God hath gyuen vs vp in to a disalowed mynde so yt we make these letanyes and rogation dayes by our synnes vtterly vnprofy table 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 vnprofy table and unfruitful unto us Behold how angry and how soar displeased God is with us,
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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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vntyll the daye in whych he was taken vp, af ter that he, thorow the holy goost, had gyuen com maundemente vnto the Apostles whome he hadde chosen, to whom also he shewed hymselfe alyue af ter hys passion (and that by many tokens) appearynge vnto them fourtye dayes,
until the day in which he was taken up, of ter that he, thorough the holy ghost, had given come maundemente unto the Apostles whom he had chosen, to whom also he showed himself alive of ter 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 ar ticles 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 thee Are ticles 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 be gynnynge 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 be ginning 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,
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,
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& as yet not glorifyed, how be it in the meane season he declared hymselfe aswell by hys heauenly doctrine as by many hys myracles which he shewed that he was very God.
& as yet not glorified, how be it in the mean season he declared himself aswell by his heavenly Doctrine as by many his Miracles which he showed that he was very God.
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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 Ie sus 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 Ie sus 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 four ty 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 four ty 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 appcareth manyfestly in the fourth chapter of Mathewe.
He there endured the most bitter assaults and temptations of our ghostly enemy the Devil, as appcareth manifestly in the fourth chapter of Matthew.
Thou that sayest a man shulde not commytte adultrye, cōmytteit horedome thy selfe. Thou abhorrest ymages, & yet thou doest robbe God of hys due honour.
Thou that Sayest a man should not commit adultrye, commytteit 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.
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.
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.
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 pro mysed 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 Pro mised so long before by the Prophets,
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euen our sa uiour Christ Iesus, for whose loue we ought frelye STARTPAGExxxvij to fulfyll and worke the lawe and not constrainedly lyke slaues and bondmen,
even our sa uiour 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 ••e 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 ••e 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 to 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 to 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 pro STARTPAGExxxviij powne 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 Pro STARTPAGExxxviij powne 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 glo riouse 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 glow riouse 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.
Fynally, ye shall marke yt our Sauiour Christe at hys departure from hys disciples whan he moūted vp to heauen, comforted them by hys angels, su rely 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.
Finally, you shall mark that our Saviour Christ At his departure from his Disciples when he mounted up to heaven, comforted them by his Angels, sum rely 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.
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 hea uen 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 Heap uen hath prepared for them.
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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Fyrst of all Christ vpbraydeth in thys Gospell hys Apóstles 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 Apóstles 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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Arte thou not asha med 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 asha med 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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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.
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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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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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 af ter such forte that we shulde hate hym or be agaynst hym or turne our frendshyp and loue from him. For thus sayeth say•t 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 of ter such fort that we should hate him or be against him or turn our friendship and love from him. For thus Saith say•t Paul.
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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 notwith standynge, 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 notwith standing, they were the corner stones and the Rocks of Foundation,
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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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What is it than to beleue the resurrection of Christ whych beareth so great a stro ke 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 stro ke 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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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.
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 thee. xviij. psalm it is written. They cried and there was no helper, to the Lord, and he answered them not.
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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 syn nes of the hole worlde & hath drowned in hymselfe the one and the other and also the yre 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 sin nes of the hold world & hath drowned in himself the one and the other and also the ire of the father whereby we be reconciled to God and made righteous before him.
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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 man entreth into the cloyster & is made a monke or freer, she a nonne some one thynge, some another, that they may be de lyuered 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 the lyuered from their Sins,
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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 thee. xv. chapter of his First epistle to the Corinth. Saith.
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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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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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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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Go ye into the hole worlde, and preach the Gospell to euery creature. What shall they preach ▪ none other thynge, but that Christe is rysen from death,
Go you into the hold world, and preach the Gospel to every creature. What shall they preach ▪ none other thing, but that Christ is risen from death,
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.
For none of the apostles came so farre as to vs. Further more 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 Further more 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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Or it may be lykened to an ambassage that one sen deth 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 sen death out, as if our sovereign lord the King of England should send his Ambassadors into France,
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or Spayne, we saye that an ambassadie is gone forth from our kynge thyther, all be it the am bassadours 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 am bassadours be not in deed as yet come thither. It Followeth in the text.
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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 Chri stes 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 stes coming that should bless the world.
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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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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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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My frendes how shal we ver•fy thys texte, that he that beleueth shal haue power to worke all these sygnes? for the Lorde sayth that these tokens shal •olowe the beleuers.
My Friends how shall we ver•fy this text, that he that Believeth shall have power to work all these Signs? for the Lord say that these tokens shall •olowe the believers.
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Moreouer it is certayuly 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 certayuly 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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Some therfore to auoyde thys inconuenience do ex pounde 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 ex pound these Signs mystically, saying that they do speak with new tongues which where as before they taught devilish doctrines,
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Furthermore Christ gaue them power agaynst wycked spirites to cast them out & to heale al maner of syckenesses as it is redde in the tenth of Matheu. Also in the. xix. psalme ye rede:
Furthermore christ gave them power against wicked spirits to cast them out & to heal all manner of Sicknesses as it is red in the tenth of Matthew. Also in thee. xix. psalm you rede:
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For the Apostles thēselues wrought not these myracles but only to the testification of gods worde that so by my racles 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 my racles the Gospel might be confirmed, as the text Saith.
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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.
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 epist•e 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 thee. iiij. chapter of the First epist•e of you 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 go ynge 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 pre ceptes 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 go ynge 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 pre ceptes 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 proud ly 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 proud lie 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 as well in lyfe as in doc tri•e it foloweth consequently that we muste nedes watch and gyue our selues to prayer. It foloweth.
Now when we be modest and Sobrium as well in life as in doc tri•e 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 with STARTPAGExlvi out 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 with STARTPAGExlvi out 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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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 cōgre gation, 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 congre gation, 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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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 ser mons and wordes of almyghtye God, let hym not preach hys owne gloses, hys owne inuencions hys owne dreames and fausies.
He that speaks let him speak the ser mons and words of almighty God, let him not preach his own gloss, his own Inventions his own dreams and fausies.
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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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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 foreeuer 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 foreeuer and ever AMEN.
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The Gospell on the sondaye after the Ascension daye. The. xv. chapter of Ihon. Thargument. ☞ The holy goost is promysed to be sente by Christ to hys Apostles. IEsus sayd vnto hys disciples.
The Gospel on the Sunday After the Ascension day. The. xv. chapter of John The argument. ☞ The holy ghost is promised to be sent by christ to his Apostles. IEsus said unto his Disciples.
But whan the com forter 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 come forter 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? Undoubtedly 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,
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 thee. 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 chri sten 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 Christ sten 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 ho nest 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 ho nest 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.
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 prepa•ed 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 prepa•ed for us To whom with the son & holy ghost be all glory and praise for ever and ever. AMEN.
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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 forgot ten 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 ten to teach:
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The fyrst is that he sh••de 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. xiii•.
The fyrst is that he sh••de 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 thee. xiii•.
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The seconde cause that the holy goost is sente, is to confirme, strengthen, and as it were to sease 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 seize 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 menc••i•, 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 menc••i•, while it Declareth that the holy ghost sat upon every of them and filled them, which thing Betokeneth nothing Else,
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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,
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,
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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,
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 ac cordynge 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 ac cording 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.
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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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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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 ac cion,
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 ac cion,
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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 = y be miraculously sent from heauen, (as certayne here tykes 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 hyin 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 = y be miraculously sent from heaven, (as certain Here tykes 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 hyin before all their counsaylles were they never so contrary to God's word,
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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.
And al they that is to wyt the Apostles that were assebled 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 assebled 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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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.
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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Surely the holy goost sent from heauen make men frely to confesse the Euangelicall trouth before kyn STARTPAGEliij ges 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 kin STARTPAGEliij ges and Princes, which thing the Flesh otherwise is not able to do.
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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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 ex tirpacion 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 ex tirpacion of all wicked Doctrine and advancement of God's glory.
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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 Pentceoste, 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 Pentceoste, 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 Pentecoste 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 ho ly goost commeth downe from heauen and fylleth them all together, makynge them to haue clo•en & fyry tonges and to preache frankely and frely farre otherwyse then it was done before,
The ho lie ghost comes down from heaven and filleth them all together, making them to have clo•en & 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 vnder standynge, 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 under standing, the eye, the mind, and the heart, which brenneth and is rapt with the desire of all Goodness.
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Heretofo•• 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 canonic•l law cō•••deth where as neuertheles al those thynges be only exter ne and outwarde whych he ordeneth or gouerneth.
Heretofo•• 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 canonic•l law con•••deth where as nevertheless all those things be only exter ne and outward which he ordeneth or Governs.
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Wherfore thys order of thynges is clene ouer•wharte 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 ouer•wharte 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, ye 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, you kyndleth it, that Createth a new mind, making man to rejoice before god and to be ravished with a new love towards him,
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 taynynge in theyr brest maketh thē in whome he is resident to do wyth out 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 taynynge in their breast makes them in whom he is resident to do with out 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 by cause 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 by cause 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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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 & dwel lynge 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 & dwell lynge 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,
but ye must vnderstande by it that the holy goost shall interprete the doctrine al ready taught by Christ and declare it to the spirituall vnderstandynge.
but you must understand by it that the holy ghost shall interpret the Doctrine all ready taught by christ and declare it to the spiritual understanding.
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 eis 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 eis 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, •• mōkery, •• pylgrimage, no popysh pardons, no pardon beades, no relyques, bre••y no fleshly thynge can gyue thys pea ce of conscience.
This peace the world can not gyve, men traditions can not gyve, men own voluntary works can not gyve, •• monkery, •• pilgrimage, no popish Pardons, no pardon beads, no Relics, bre••y no fleshly thing can gyve this pea ce of conscience.
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when we know wherfore Christ serueth vs and so suffre hym by true fayth and cha ritie 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 cham ritie 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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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.
And they of the circumcision whyche beleued, were astonnyed, as many as came with Pe ter, by cause that on the Gentyls also was shed out the gyfte of the holy goost.
And they of the circumcision which believed, were astonnyed, as many as Come with Pe ter, by cause that on the Gentiles also was shed out the gift of the holy ghost.
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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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GOod people the summe of saynt Peters sermō here is, that Iesus Christ whych for hys benefytes and wonderfull vertues that he shewed amon ges the Iues, was crucifyed, that is to wyt, nayled moost vilanously to the crosse (whych was the moost paynfull and cruell death that the Iues coulde ymagyne) dyd notwythstandynge ryse agayne from 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 amon ges 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.
And lest a man shulde reiecte them as parciall wytnesses bycause they were hys seruauntes and disciples, he fet cheth out a moost sure recorde of scripture sayenge:
And lest a man should reject them as partial Witnesses Because they were his Servants and Disciples, he fetched Cheth out a most sure record of scripture saying:
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Fynally lest a man woll fynde cauillacion and say they cain forth of their owne mynd vncalled to beare wyt nes of thys thynge, he addeth that they were commaunded and sent by God to preache to the people,
Finally lest a man will find cavillation and say they cain forth of their own mind uncalled to bear wit nes of this thing, he adds that they were commanded and sent by God to preach to the people,
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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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yf fayth be awaye whyche is the seale of all that be iustifyed of God. Saynt Ambrose agreyng her vnto sayth, that the redemption of Christes bloude were very vyle,
if faith be away which is the seal of all that be justified of God. Saint Ambrose agreeing her unto say, that the redemption of Christ's blood were very vile,
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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 aun cient 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 nias cient 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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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 thee. xv. Chapter of Matthew.
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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.
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.
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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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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Here ye se manyfestly (good people) that ye Gentyls by Peters preachynge of gods worde were replenyshed wyth the holy goost before they were out wardly 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 out wardly baptised with the water,
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,
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,
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.
Now therfore (good christen people) syth your bap tisme woll not serue you wythout faythe, no nor all the workes ye can do, I ernestly exhorte you that accordynge to saynt Peters declaracion here for the obteynynge of remission of your• synnes ye woll fastlye beleue in Christ.
Now Therefore (good christian people) sith your Baptism tisme 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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The gospell on the seconde daye of Pentecost. The. iij. chapter of Ihon. Thargument. ☞ The moost comfortable glad tydynges of Christ is here wonderfully well described.
The gospel on the seconde day of Pentecost. The. iij. chapter of John The argument. ☞ The most comfortable glad tidings of christ is Here wonderfully well described.
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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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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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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.
Yf thou hast fayth in dede, thou must nedes brynge forth the STARTPAGElxi STARTPAGElxij 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 bro ther.
If thou hast faith in deed, thou must needs bring forth the STARTPAGElxi STARTPAGElxij 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 bro ther.
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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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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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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.
He that is iustifyed & declared a good person by hys fayth whych he hath in me & for de•laracion therof doth the truth that my worde mo ueth hym to do,
He that is justified & declared a good person by his faith which he hath in me & for de•laracion thereof does the truth that my word more ueth him to do,
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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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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 STARTPAGElxiv them, that they myght receaue •he 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 STARTPAGElxiv them, that they might receive •he holy ghost.
For (as the texte also de clareth) the vncleane spirites cryenge wyth loude voyce came out of many that were possessed of them And many takē wyth palse•s and many that halted were healed.
For (as the text also de clareth) the unclean spirits crying with loud voice Come out of many that were possessed of them And many taken with palse•s 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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Thus farforth are the Samaritanes brought ▪ 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.
Thus farforth Are the Samaritans brought ▪ 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.
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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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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 therēple 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 theremple of Apostles charity.
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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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but these Samarit•nes at the preachyng of S. Philip receiued the holy ghost, excepte perchaunce ye woll saye, that S. Philippes preachynge had lesse vertue and efficaciein it,
but these Samarit•nes At the preaching of S. Philip received the holy ghost, except perchance you will say, that S. Philippians preaching had less virtue and efficaciein 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 o• the substaūce of the spirite or holy Ghoste,
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 o• the substance of the Spirit or 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 a•d 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 a•d 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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IN the Gospell of thys daye (deare frendes) our sa uiour 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 sa uiour 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 Chri stes 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 stes 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.
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 spi rite of God, that his death approched, he called toge ther 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 spi rite of God, that his death approached, he called toga there the Priests or Elders of the congregation and among other words he say thus.
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Take hede vn to your selues and to all the flocke wherin the holy goost hath made you byshops that is to saye ouerse ers, to fede or guyde after the maner of good shepeherdes the church of God, whych he hath purchased wyth hys owne bloude.
Take heed vn to your selves and to all the flock wherein the holy ghost hath made you Bishops that is to say ouerse ers, to fede or guide After the manner of good shepherds the Church of God, which he hath purchased with his own blood.
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,
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,
For assured ly, 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 assured lie, 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.
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 commyt ted 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 commit ted 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 owue luere and gaynes Christ seketh the glorye of the father, the false Apost les steale from God hys glorye, Christe quyckeneth wyth hys worde, the false Apostles kyl mens soules wyth wycked doctrine.
christ is careful for the food of his sheep, the false Apostles seek their owue luere and gains christ seeketh the glory of the father, the false Apost les steal from God his glory, Christ Quickeneth with his word, the false Apostles kill men's Souls with wicked Doctrine.
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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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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STARTPAGElxvij The Epistle on the. iiij. daye of Pentecoste, that is to saye, on the wednesdaye in wytsonweke. The. ij. chapter of the Actes. Thargument
STARTPAGElxvij The Epistle on thee. iiij. day of Pentecost, that is to say, on the wednesday in wytsonweke. The. ij. chapter of the Acts. The argument
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 vn reuerent talkynge and hurly burly of the people of all nations whyche when they herde Christes disciples speake wyth new tonges the great workes and wonders of god, were partly abashed and wondered therat,
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 vn reverent 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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Saynt Peter therfore which of a fysherman is now become a great byshop and pastor ryseth vp, not alone yet, but the. xi. apostles standyng vp wyth him, leste (as Erasmus doth full well note) he myght be thought to vsurpe any tyrannye or raygne ouer hys felowes.
Saint Peter Therefore which of a fisherman is now become a great bishop and pastor Riseth up, not alone yet, but the. xi. Apostles standing up with him, lest (as Erasmus does full well note) he might be Thought to usurp any tyranny or Reign over his Fellows.
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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 be fore 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 be 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 be ganne 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 be gan 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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For Iohel beynge inspyred wyth the holy goost and seynge, that the ty me shulde come that God whych at sondry tyines be fore had unparted hys spirite to Moses and to many prophetes for your 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 ty me should come that God which At sundry tyines be before had unparted 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 day• 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 yt ho ly goost after such a plentyful sorte, the scripture tea cheth vs that it was fulfylled aboute thys tyme of Pentecost,
Now as touching the First part of Joel prophecy Concerning the sending down of that ho lie ghost After such a plentyful sort, the scripture tea Cheth 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 oute 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 out 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, prosperitic 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, prosperitic 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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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.
Humane thynges be lerned wt humane studye, but this heauently 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 heauently learning is not perceived, unless you secret inspiration of the father makes him an apt & teachable heart.
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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.
